Balkan Beats 47- Romani Insights by Balkan Hotspot

Balkan Beats

Romani insights

#47

FREE PRESS

A BIMONTHLY MAGAZINE BY THE VOLUNTEERS OF THE UNITED SOCIETIES OF BALKANS

Editorial

The 47th Edition

Romani insights Emma Strocchi, Loan Josse, Nicòl De Giosa

“Among the living civilisations that we’ve been For these multiple reasons, the volunand we are, one fight has always been constant. The research of equality , safety and acceptance through the eye of our fellow human beings. The disparities between us must not be ignored, they are the causes of many diseases rooted in our society, closing a lot of doors, whether in our minds or in our offices.

teer writers on Balkans Beats are willing to share with you a story. A story made of facts, around which it is easy to build prejudices when we don’t take a close look.

The Roma population is here the hero of its own story, the pens of the writers can contribute to an amelioration of the quality of life in Far from the reality, if we listen only to the the community.” poor content from the wrong informer, we can’t be critical in our vision of the world. We can’t be right.

Balkan Beats, a part of Balkan Hotspot

Balkan Hotspot is the ESC (European Solidar- changes in the Balkan and Eastern European re-

ity Corps) project of “United Societies of Bal- gion and under the need for the creation of a kans”, a NGO founded in Thessaloniki in 2008 better social environment. by a team of active young people. Key areas of the organization’s activities conThe Balkans and Eastern Europe are geograph- cern the defense of human rights, the organizaical regions with many cultural features which tion of youth exchanges and training courses, offer a broad spectrum of actions and youth in- which will bring young people from Balkans and volvement initiatives. The organization was cre- Europe together, the organization of local educaated as a response to the pressure of constant tional seminars and multimedia production. www.balkanhotspot.org

United Societies of Balkans is a Non Governmental Organization, founded in Thessaloniki in 2008, by a team of active young people. The organization was created as a response to the pressure of constant changes in the Balkan and Eastern European region and under the need for the creation of a better social environment. Key areas of the organization’s activities concern the defense of human rights, the organization of youth exchanges and training courses, which will bring young people from Balkans and Europe together, the organization of local educational seminars and multimedia production (webradio, videos, documentaries).

Main goals of the organization • To promote the values of non formal le- aring,volunteering, active citizenship and democracy for the creation of a better future for European youth. • To promote human rights, solidarity and respect for diversity. • To build healthy cooperation bridges between countries of the Balkan area and that of Eastern Europe with the rest of Europe. • To locate and multiply the special cultural attributes of our societies. • The break down of prejudices and stereotypes between Balkan countries.

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Property of Balkan Beats The United Societies of Balkans, NGO, does not necessarily share the opinions expressed in Balkan Beats. It is illegal to reproduce any part of this publication without referring to the source.

UNITED SOCIETIES OF BALKANS, NGO 8, Delmouzou str., Thessaloniki

This magazine is distributed free of charge.

Contents

Contents History

AROUND THE WORLD

Journey of Romani people, from India to Dendropotamos ROMA PEOPLE

Famous Roma People: Two of Hollywood’s most iconic figures and their Romani roots

Ceija Stojka

Prendimiento de Antoñito el Camborio en el camino de Sevilla

The Arrest of Antoñito el Camborio on the road to Seville

Thessaloniki

FOCUS ON FAROS TOU KOSMOU

Here is My Africa! EDUCATION

FOOD AND MUSIC

Second chance school: A hidden gem in Dendropotamos PHOTO GALLERY

Social Focus STRENGTH AND RESISTANCE

43 49

The Romani Gastronomy: Preserving the Past, Savoring the Present

SPECIAL PEOPLE

Police violence against Roma people

Maybe you just need art…

Psychological Consequences of Discrimination YOU DIDN’T KNOW…DID YOU?

Quiz time!

The impact of artificial intelligence on Romani Integration

Tradition RITUALS

Weddings in the Roma community: a cultural keystone

Through Young Eyes

Voices of Resilience

Ederlezi

Unraveling the Educational Crisis: Roma Children in Greece

Unlocking the rich history of Romani music

History Around the world

Journey of Romani people, from India to Dendropotamos Going through the Roma people’s history through centuries by Maelis Juvin

N owadays, the Romani represent approxi- in Northern India. Their linguistic roots serve as

mately 3% of Greece’s population. What has been their historical journey from India to Greece? And what is the story behind the creation of Dendropotamos?

a significant indicator of this heritage. Departing India in the 11th century, the exact reasons behind their migration remain unsure as a few leads are still being investigated.

First arrival in Greece

One prevailing theory suggests that they were

presented as a gift by the Indian King Shangul

Tracing back the historical journey of the Ro- to the Persian King Bahram V to provide musi-

mani people in Greece leads us to their origins cal entertainment in the 11th century. In return,

Historical Movement of Romani

Around the world History

tus of a national minority, which would grant them Bahram granted them crops for cultivation, the right to education in their mother tongue. yet they consumed the harvest and requestIn the early 2000s, a governmental initiative was ed more. Consequently, the Shah expelled implemented with the goal of ameliorating the them from his realm, pushing their migration conditions and integration of the Roma within through Armenia to the Byzantine Empire and, the country. Regrettably, after the economic crilater, Greece. sis of 2008, coupled with political instability and the Refugee crisis, the situation of the Romani “They came from Toumba, community took a back seat for officials.

an Eastern neighborhood of Thessaloniki, as well as from Athens and Turkey.”

I n summary, Roma communities living in Greece comprise individuals from various waves of immigration. Some arrived centuries ago, while others found their way in the 20th century, particularly from Turkey. Nowadays, Over the centuries the main Roma communities are located in AthDuring the Ottoman Empire’s rule over Greece, ens and Thessaloniki but there are also comwhich lasted for several centuries, the Roma munities in other regions, such as in the Thrace faced both opportunities and challenges. Some (Minority Rights Group). Romani individuals found employment as artisans, musicians and entertainers in urban cen“Another pivotal moment in ters, while others continued their nomadic lifeRomani history within Greece styles in rural areas. was their active participation in In the 20th century, Greece saw profound his-

the National Resistance during World War II.”

torical events, including the Treaty of Lausanne in 1923, which formalized population exchanges between Greece and Turkey. This led to demographic shifts and influenced the composi- Settlement in Dendropotamos tion of Romani communities. Dendropotamos, literally translating to ‘Tree A nother pivotal moment in Romani history River’ in English, was once a hunting ground unwithin Greece was their active participation in til the 1950s. It was during this period that the the National Resistance during World War II. first settlers arrived, marking the beginning of Despite facing persecution by the Nazis due to a gradual population increase. Its proximity to their Romani identity, they actively engaged in the city center rendered Dendropotamos an apacts of sabotage and provided crucial intelli- pealing settlement. gence within the Greek Resistance. At the same time, Roma communities also began to establish in the neighborhood. They Current fights came from Toumba, an Eastern neighborhood They finally accessed Greek nationality during the of Thessaloniki, as well as from Athens and Tur1970s. However, despite being the largest minori- key. Nowadays, around 90% of Dendropotamos ty in Greece, they still do not hold the formal sta- inhabitants are Roma.

History Around the world

HI S T O R Y O F RO M A P E O PL E TH R O U G H CE N T UR I E S

11th century De par ture fro m I ndia to P e r s ia.

14th century

15th - 19th centuries Ro m a peo ple fa ce d en slave ment and pe r s e cutio n in m a ny Eu ro pe a n co u ntr ie s du ring this pe rio d.

1971 : First World Romani Congress Fir s t inter na tio nal e ve nt w he re Ro m a repre se ntat ive s gathere d t o dis cu ss is su e s af fe cting their co mm u nity. T his is an im port an t e ve nt tow a rd po litical rec og nition.

Arriva l in Easte rn Europe and the n they progessively m ov ed toward We stern Europe .

1940s B etwe en 5 00 .0 00 and 1.5 m illion Roma we re murdere d by Nazi s in w ha t is re fe rre d to as the Rom a Holocaust or Poraj mos.

1982 Ge rm an y of ficia lly re cog nized th e Roma an d S in ti g e nocide t hat h app e ne d d ur ing WWI I.

Romani people History Did you know? Many Christian Roma in Greece follow Eastern Orthodox Christianity .

Muslim Roma in Greece have historical ties to the Ottoman Empire’s presence in the region.

Roma people History

Famous Roma People: Two of Hollywood’s most iconic figures and their Romani roots How the preservation of cultural heritage is shaping both countries mutual understanding today by Kaity Leivaditi Charlie Chaplin

One of the most iconic personas in the histo-

ry of cinema, known for his unique sense of humor and his innovative acting methods, Charlie Chaplin, was of Romani descent.

Sir Charles Spencer Chaplin was born on the

16th of April 1889 in England, to Hannah Chaplin and Charles Chaplin Sr, both music hall entertainers. Chaplin’s childhood was rough, with

extreme poverty, his mother’s struggle with her mental health and his father’s alcoholism being only a few of the problems he had to deal with. Despite all those struggles, he started pursuing his acting career at a very young age, and he first performed on stage when he was just nine years old. Soon, he realized that acting was his passion and he registered with a theatrical agency in West End. After a very successful period of theatrical plays and highly acclaimed performances, Chaplin decided to try his luck in cinema, in the era of silent film. Once he entered the American film industry, his fame exploded and he soon became a global phenomenon. Some of his most famous movies are “The Great Dictator”, “The Tramp” and “Modern Times”, while his enormous cinematic legacy is still influencing today’s actors, directors and screenwriters.

“One of the most iconic personas in the history of cinema, known for his unique sense of humor and his innovative acting methods, Charlie Chaplin, was of Romani descent.”

Charlie Chaplin

Although it was said from the beginning of his career that Chaplin had some Romani roots

History Roma people

from his paternal grandmother’s side, very few though there were no official records or a birth things were known about his heritage. Even certificate, Chaplin wrote in his autobiography

Charlie Chaplin

Roma people History

Rita Hayworth

that he was born in South London. But in 2012, 35 years after his death, a very interesting letter was found by one of his daughters, Victoria Chaplin, that revealed many details about his connection to the Roma community. The letter was found locked in a cupboard next to Chaplin’s bed and it was written by a man named Jack Hill, who called Chaplin a “little liar” for claiming that he was born in London. Hill wrote to the famous actor that he was in fact born “in a caravan that belonged to the Gypsy Queen on the Black Patch in Smethwick”, an area next to Birmingham with a long history of Romani camps. Hill also informed Chaplin that he was the only man alive who knew all that information about his birth and his ethnic background.

said, he never hid his Romani ancestry from them and he was proud of his roots. They assume that he kept his Romani identity a secret, because of the discrimination and the racism this ethnic group was perceiving, and he didn’t want the stigma to be an obstacle to his career. Ever since the letter was found, the Chaplin family became more vocal about their Romani descent and they have publicly expressed their support to the community multiple times. In 2015 Chaplin’s oldest son, Michael, traveled to Birmingham in order to honor his father’s roots and to pay tribute to the Black Patch Romani community, 110 years after their eviction from the area. He unveiled a memorial to the Smethwick’s Romanies and he stated that his father was proud of his The publication of the letter didn’t shock Chap- heritage, but the prejudices of his era didn’t allin’s children and grandchildren, because as they low him to embrace it.

History Roma people

Rita Hayworth

The “Love Goddess” of Hollywood during the

’40s, the ultimate pin-up girl and one of the most legendary actresses of all time, Rita Hayworth, was partly Romani as well. Hayworth was born as Margarita Carmen Cansino in 1918 to Volga Hayworth, an Irish American actress and Eduardo Cansino, a Spanish flamenco dancer. Eduardo was an immigrant from Castilleja de la Cuesta, a small town located close to Seville, Spain and he was of Romani/Gitano descent. Cansino family had a long history of flamenco dancers and Rita Hayworth’s grandparent, Antonio Cansino, was a famous dancer and credited for introducing Romani flamenco to modern Spanish dances. After her father’s persuasion, Hayworth started dancing flamenco at a very young age, but she soon realized that acting was her real passion.

complex were considered “too ethnic” to be the main female character in an American movie. In order to boost her career, studio heads and producers persuaded Hayworth to become “more European”: her pitch-black hair was dyed ginger red, her hairline was raised with electrolysis and much lighter shades of makeup were used on her face. The final change to become the ultimate American girl was her surname. Margarita Cansino sounded too exotic for a Hollywood actress, and so she adopted her mother’s surname, becoming the known-toall Rita Hayworth. After this white-washing procedure, her career exploded. Hayworth quickly became America’s favorite girl, taking one lead role after another in enormous Hollywood productions, while her beauty and her sex appeal were acclaimed by everyone.

Even though Hayworth was somehow forced

change her surname and her physical charHayworth started taking small roles in Holly- to acteristics that indicated she was Romani, her

wood films during her teenage years, but she was always cast as the “exotic foreigner”, the “gypsy dancer” and other stereotypical cinematic tropes of this era. Her features and her skin

heritage was widely known and Hayworth never tried to hide it. She didn’t hesitate to play roles of Romani women while she was at the peak of her career and to embrace her roots. She often appeared in movies dancing flamenco, honoring both her father’s family and her Romani ethnic background. However, the stereotypes and prejudices towards the Romani community were widely spread, and even Hayworth could not escape them. Her expulsive, strong character and her turbulent love life were characterized as a result of her “wild, gypsy blood”. Furthermore, Hayworth was also fetishized because of her heritage. Her second husband, the famous actor Orson Welles, is an example of this behavior, as he has stated that he was obsessed with her “exotic gypsy blood”.

Both Charlie Chaplin and Rita Hayworth had to face the stereotypes, the discrimination and the struggles that come with being of Romani descent. Even though they both managed to become dominant figures in Hollywood and

Roma people History

their legacy lives up to this day, their connection to the Roma community is hardly ever mentioned. Even though the conditions in today’s film industry have improved, Hollywood is by

no means racism-free, and many changes have to occur in order for the new-generation stars of Romani descent to be vocal about their heritage and to embrace it.

History Roma people

Ceija Stojka A portrait on the woman who broke the silence by Flora Lasinger

There are many identities Ceija Stojka is known to the lost souls that didn’t survive “Porajmos”

for. The artist, the singer, the writer, the concen- (Roma Holocaust). tration camp survivor, the mother, the Romni – identities that are combined in one aspect: Cei- “You are our protective overcoat, taking care ja Stojka, the activist. that something terrible like that is not going to happen again.” A woman who decided, after forty years of suffering in silence, to share her story with the These are the famous words Stojka said to end world – to ensure that this would never hap- every workshop she held with Viennese pupils. pen again. To educate the youth and give voice More than 12,000 students had the opportunity to

Ceija Stojka

Roma people History

hear her story and form part of her most import- first legally, later in hiding until they were deportant mission. Hosting workshops that started in ed in 1943. Back then Ceija was 10 years old. Two the 90ies and continued for years after her death. years of suffering in the concentration and extermination camps Auschwitz-Birkenau and RaCeija Stojka was born in the Austrian countryside vensbrück followed until the liberation from Beras part of the Lovara Roma. A group that made gen-Belsen in 1945. their living trading horses while living nomadically. In a family of eight, she grew up protect- Those first happy childhood memories are reped and loved until the tragic year of 1938, when resented in her artworks as “light pictures.” Austria was annexed by Nazi Germany, and sud- They convey a feeling of carefreeness. Pordenly the rights of the Roma and Sinti were dras- traying caravans, sunflowers, traditional Roma tically restricted. Attending school and mixed clothing, fields, and fair weather. The period marriages were forbidden, and in the years that 1943 – 1945 is depicted as the “dark pictures.” followed, more and more Roma were deported to Ravens, weapons, soldiers, winter, barbed wire. labor camps. The family had to stay in Vienna, at Stojka had the unique talent of transferring a

History Roma people

feeling in her paintings. Of describing what she endured and experienced with her expressive cating especially young people about the horstyle in more than 1,000 paintings and draw- rific truths Roma and Sinti faced during the ings. Powerful artworks that have been exhibit- Second World War. ed all around the world. Nevertheless, Ceija Stojkas’s story is not about After the war ended, the family (most of them her pure survival. It’s about the life she created had survived) tried to resume their normal life- afterward. The happiness she found in her famistyle. Ceija Stojka gave birth to three children ly and her work. The things she gave through her and made her living selling carpets – never tell- workshops. The vulnerability and honesty she ing her story. The only place she started shar- displayed in order to fight for her community. ing her experiences was in her notebooks. Notebooks full of drawings and paintings, not In the Nuremberg trials, the systematic permeant to be read by anybody else until a film- secution and murder of the Roma community maker, Karin Berger approached her in the mid- wasn’t even mentioned. To this day, it is a fact 80s and convinced her to publish her writings. often overlooked in Holocaust education. A reality that couldn’t be ignored by the victims, the S ince 1988, Ceija Stojka hasn’t stopped ex- survivors that had to carry the tattoos on their pressing her memories through art – songs, bodies and the images in their heads. Z 6399, books, poetry, paintings, drawings – and edu- forever tattooed on her forearm.

Roma people History

Ceija Stojka was the first European Romni to

break the silence. To speak up and to tell the truth about the genocide. Through her encouragement, Austrian Roma and Romnija felt empowered to do the same. In 1993, the Roma community was finally recognized as an Austrian ethnic minority and her work continues to influence people to this day, 10 years after her death at 79 years of age. © womensartblog.wordpress.com/2016/08/13/ ceija-stojka-painter-of-the-roma-holocaust/

Did you know?

known as the “Forgotten Holocaust,” the Roma “I’m afraid that Europe is forgetting its past, Sometimes Genocide was excluded from the history of World War II for de-

and that Auschwitz is only sleeping.”

cades after the end of the war.

History Roma people

Prendimiento de Antoñito el Camborio en el camino de Sevilla Antonio Torres Heredia, Hijo y nieto de Camborios,

Con una vara de mimbre Va a Sevilla a ver los toros. Moreno de verde luna, Anda despacio y garboso. Sus empavonados bucles Le brillan entre los ojos. A la mitad del camino Cortó limones redondos, Y los fue tirando al agua Hasta que la puso de oro. Y a la mitad del camino, Bajo las ramas de un olmo, Guardia civil caminera Lo llevó codo con codo. El día se va despacio,

La tarde colgada a un hombro, Dando una larga torera Sobre el mar y los arroyos. Las aceitunas aguardan La noche de Capricornio, Y una corta brisa, ecuestre,

Federico Garcia Lorca

Salta los montes de plomo. Antonio Torres Heredia, Hijo y nieto de Camborios, Viene sin vara de mimbre Entre los cinco tricornios. -Antonio, ¿quién eres tú? Si te llamaras Camborio, Hubieras hecho una fuente De sangre con cinco chorros. Ni tú eres hijo de nadie, Ni legítimo Camborio. ¡Se acabaron los gitanos Que iban por el monte solos! Están los viejos cuchillos Tiritando bajo el polvo. A las nueve de la noche Lo llevan al calabozo, Mientras los guardias civiles Beben limonada todos. Y a las nueve de la noche Le cierran el calabozo, Mientras el cielo reluce Como la grupa de un potro.

Roma people History

The Arrest of Antoñito el Camborio on the road to Seville Antonio Torres Heredia,

Son and grandson of Camborios, A willow wand in his hand, Went to Seville to see the bulls. Dark-skinned as the green moon, Slowly he strolls but with grace, His blue-polished tresses Shinning between his eyes. He cuts some round lemons And in the middle of the road Throws them in the water Until it turns to gold. And in the middle of the road, Beneath the branches of elm, The Civil Guard goose step by, And bear him off, arm in arm. Slowly the day goes by,

The evening hangs upon one shoulder Of a matador’s cape, sweeping Over the sea and the small rivers. The olive trees are awaiting The night of Capricorn,

And over the leaden mountains A sharp breeze leaps like a stallion. Antonio Torres Heredia, Son and grandson of Camborios, A willow wand lost from his hand, Between five tri-corner hats. Antonio, what sort of man are you? If you call yourself Camborio’s boy, You should have made out of them

Five fountains spurting their own blood. You are not a real Camborio, You are no one’s son. There are no more gypsies left, No one walks the mountain alone! Their old knives lay rusting, Shivering, under dirt and rock. At nine o’clock that night They brought him to the jail, While the Civil Guards Drank lemonade. At nine o’clock that night They shut him up in jail While they night sky shone Like a rump of a new foal.

History Roma people

Focus on Faros Tou Kosmou Thessaloniki

Here is My Africa! Faros Tou Kosmou: a place where dreams come true by İlknur Çiftçi

Sometimes we wish we had a magic hand to is my interview with the founder Father Ath-

improve our living conditions. For the children enagoras Loukataris (called Father by the peoof Dendropotamos, there is an organization ple because he is a priest). Faros volunteer Elethat has set out to make this wish come true. ni Tranou provided translation support. This is Faros Tou Kosmou.

İ.Ç - Can you tell me about the I’m İlknur Çiftçi, from Türkiye. I am a long-term history of Faros Tou Kosmou? What volunteer at Faros Tou Kosmou. I participate in was your main motivation when you the daily activities of Kdap, supporting children started this adventure? with education, sports and creative activities. Located in the ghetto neighborhood of Dendropotamos, this organization works for the Roma community, which faces discrimination based on ethnicity. It works to break down prejudices against the community, fight discrimination (including gender discrimination) and substance abuse. Coming from a different country to hear the voices of this community and support them as they struggle to cope with social challenges is welcomed with great gratitude and love by the community, which makes the 7-month volunteering experience even more valuable.

A lso, the fact that I learn so much from the

children every day has a positive effect on my motivation. Faros Tou Kosmou is an organization that set out to change the fate of the people of Dendropotamos. In order to learn firsthand about its history and achievements, here

Actually, this was my childhood dream. When I

grew up, after completing my education, I wanted to be a missionary in Africa. After university, when I completed my military service, I realized that it was time to go there and fulfill my childhood dream. Those who knew about my dream said, you don’t have to go anywhere. There is an Africa here and you have to be part of it and help them in Dendropotamos. Because in Dendropotamos the children do not go to school and they do not have their vaccines so somebody should take care of all of these. So I found my Africa here instead of the main Africa. At that time, the citizens of this city said ‘What is important for solving the problems of these ghettos is for children to go to school’. So these have to be the main purpose because that was the truth. Through education, children were able to change the history of these com-

Thessaloniki Focus on Faros Tou Kosmou

“Sometimes we wish we had a magic hand to improve our living conditions. For the children of Dendropotamos, there is an organization that has set out to make this wish come true. This is Faros Tou Kosmou.” munities. So when I began 20 years ago, I had to invent different tricks in order to help people join my team and go to school. They were historical moments full of emotion when for the first time the children finished school and that way they had the opportunity to go to higher schools in this country or to go to universities. That was the first time in history at least of Dentrapotamos. A gypsy young man goes to school and then finds through this diploma and a legal job. A legal job means no more jail. We started at the basement of the church in our area in the 2003-2004 academic year. That was the first settlement of Faros. There was a second section of food to be prepared and then the dining room for the children to be there altogether to eat and discuss. Our purpose was to give them baths and to have their clean clothes, breakfast, and whatever they needed for school ( bags, pencils, books, etc.). They weren’t sleeping at the same house every night. Their parents are in jail because they are drug users, alcoholics, and psychotic disorders. And then I’m

starting to wonder where these kids are going to sleep tonight. Any of his relatives or on the street? So these are the main steps; I find the children, I give them a bath and clean clothes, breakfast, and whatever they need for school stuff. In this way, I showed them how to prepare for school. I didn’t allow any child to be in bed in the morning. Using this door-to-door system, from 30 children it became 80 children. In the beginning, those children couldn’t stay at school for 6-7 hours. Even 45 minutes of sitting at a desk with focus was difficult for them. But what I tried to do from the beginning was to teach them to get up every morning and go to school. One by one, I implemented them. The children started to spend more and more time at school every day. Of course, it took about 1 or 2 years to get into this habit. I supported them with impressive motivations for staying in school. For example, ‘You like to play football very much. You will earn a ticket to join the team by attending all school hours.’

Father Athenagoras Loukataris

Focus on Faros Tou Kosmou Thessaloniki

İ.Ç - How many years did the children live in the basement of the church?

For the first 8 years, they lived in the basement. İ.Ç - Did you have any financial support when you were taking care of all the needs of the children?

ing space for the children because our volunteer friends who came to help could not find enough space and in January 2020 we moved to our current home.

İ.Ç - How many children live in the current house?

There are 20 children living here now. 8 of them

are minors and the other 12 children continue

We covered all expenses with the help of big their education and work at the same time.

companies and personal donations. When people saw what we were doing here, they wanted to help in their own way. People came to me and asked, ‘Father, what can I do for these children? Those who have financial means also saw what their money was being used for, so they donated with peace of mind. Some teachers helped children with their after-school homework, preparing them for the next day. Others supported them with creative activities such as music, dance, and art. Volunteers supported the development of children with their skills.

İ.Ç - After 8 years of support in the church basement, where did the children continue to live?

After the church, we changed to 2 different small houses until we moved to our current house because it was hard to find a suitable house in our area. So after the church we lived in two different houses for about 8 years and observed what was going on in the neighborhood. Then we needed to create a bigger liv-

İ.Ç - So how old can children stay here? Is there any age limit?

As far as I am concerned, they can live here as

long as they need to, I don’t have a limit, but we have laws that we have to follow. According to the Minors Protection Law, we can offer accommodation here until the age of 18, but if they are continuing their education, it can be until the age of 24. We are lucky that the Municipality of Panorama has provided shelter for some of the children who have exceeded this age limit. The children continue their lives here. Even if they live in a different place, I am always with them as long as they need me.

İ.Ç - What about you Miss Eleni, how long have you been volunteering?

For 14 years I have been volunteering here. I

was living alone before, but now I have found my big family. After hearing about the work

Thessaloniki Focus on Faros Tou Kosmou

Eleni Tranou

Focus on Faros Tou Kosmou Thessaloniki

of Father Athenagoras, I heard that there was a big family waiting for me here and I joined as a volunteer.

İ.Ç - Can you talk about the impact of the Faros on the community ?

The next generation will definitely not be the

same. Our story started with the aim of supporting children to go to school and find legal employment. The graduation ceremony of our first high school graduates is one of our precious historical moments. After 10 years, our children started to continue their education outside this ghetto.

İ.Ç - Can you explain your achievements after you started taking care of children?

We have had successful students who quali-

fied to study at private schools such as art, music, Anatolian College, American Farm School, and New York College. Some of our students were accepted with full scholarships to these expensive schools, which are not easily accepted by everyone. Some of them were supported financially by well-wishers who wanted to support their education. So we consider all of it to be an educational revolution. That educational revolution took place when we created the first robotic team in our country. When FLL (First Lego League) came to Greece, the first team that was introduced in the team was our team Far.Go.Bots. Each year, the competition gives an award to the team that distin-

“Also, the fact that I learn so much from the children every day has a positive effect on my motivation.” guishes for something special. Our team was special because our delegation came from the ghetto. They came from this area and in a few weeks they were able to travel to America to participate in the competition. That’s why they won the prize for the first time. The second time, they went to the competition as a participant, not as an honored team. When parents in the area heard about our success, they pushed their children to go to school. That’s exactly what we wanted. In 2014, they went as an honored team. In 2016, they won the competition. They were champions here in Greece. Then they gave them tickets to attend the World Festival. After the competition, they allocated us an apartment for 5 days so that the children could spend more time in New York. Furthermore, together with these achievements, the implementation of Faros for the educational and social integration of children from Dendropotamos was recognized by the European Union on October 16, 2014 in Brussels with the Citizen Community Award and in 2016 by the Ministry of State with our participation in the International Visitor Program, which included the exchange of information on the integration of minority groups of the population and acquaintance with similar structures in seven states.

Thessaloniki Education

Unraveling the Educational Crisis: Roma Children in Greece It’s a moral imperative to recognize the struggles of Roma children

by Maria Lina Anagnostidou

inable conditions. Shacks without electricity

In the heart of Europe, there exists a social, or water, plagued by humidity and mud in win-

economic, political, and educational modern scandal that violates the basic rights of children. In Greece a significant number of Roma children face barriers to education, due to the uniform, monocultural character, and bureaucratic functioning of the school institution. In order to address this pressing issue, it is imperative for educators and policymakers to understand the complex challenges faced by Roma families and advocate for inclusive policies that prioritize their right to education.

Roma girl

ter, and stifling heat in summer, serve as their homes. In these environments, where basic amenities are considered a luxury, the mere survival of individuals can be considered a miracle, let alone their education. Books and notebooks meant for study can easily become food for rodents, or dissolve in the first downpour.

Moreover, when darkness descends early, and

families seal their shacks to conserve heat, the option of studying becomes a distant dream. Crowded into these small, poorly constructed dwellings, the families lack the privacy (a fundamental aspect of human development) that many take for granted. For children, this absence of personal space hinders their ability to focus on education. It is in this context that we must ask ourselves: can we realistically expect these children to thrive in school?

Living Conditions: A Harsh Reality

In the approximately 100 camps scattered across Greece, Roma families live in unimag-

House in Dendropotamos, Thessaloniki

Education Thessaloniki

Roma students

Empathy: A Bridge to Understanding

inclusive policies must be formulated at the To make matters worse, Roma children are school unit level, recognizing that every child, subjected to deficit theories that assume their regardless of their background, has a right to a cultural background impedes their ability to quality education. succeed academically. This misguided approach not only perpetuates stereotypes, but Overall, the plight of Roma children in Greece also fails to acknowledge their cultural identi- highlights a glaring societal injustice. To comty’s characteristics such as their multilingual bat this scandal, we must move beyond surnature. Efforts to support these students must face-level assumptions and actively engage focus on linguistic diversity, as an asset rath- with Roma families, to understand their unique er than a hindrance. Moreover, educators must challenges. By advocating for inclusive policies, cultivate empathy, to truly address the educa- we can ensure that every child has an equal optional challenges faced by Roma children. This portunity to access education, thus upholding requires a fundamental shift in perspective, the principles of democracy and human rights. a process akin to learning from the students The time for change is now. themselves. Building trust with Roma families Did you know? is also a crucial step in this journey, as it enables teachers to gain a deeper understanding Goal 4.5 of the sustainable development goals of the daily struggles these families face. ; Gender equality and inclusion

Sadly, the current educational system, rooted By 2030, eliminate gender disparities in education and ensure

in monoculturalism, excludes the rich cultural diversity of the Roma community. In order to break the cycle of school failure and exclusion,

equal access to all levels of education and vocational training for the vulnerable, including persons with disabilities, indigenous peoples and children in vulnerable situations * Sustainable Development Goal 4 and its targets (unesco.org)

Thessaloniki Education

Through Young Eyes A Look into the Lives of Roma Children of Dendropotamos

1. What do you think makes a good friend?

2. What is the food that you really like?

by Iryna Stryha

Education Thessaloniki

3. What is your favorite place in Thessaloniki?

4. Are there any traditions in the house? What are your favorite ones?

Thessaloniki Education

5. What do you want to be when you grow up and why?

6. What do you usually do on a normal day? What’s your schedule?

Faros of Cosmou is a child protection center in Dendropotamos — a Roma district in Thessaloniki. I had the opportunity to sit down with the young inhabitants of the house and ask some questions to get to know them better. Their in-

sights into friendship, daily routines, favorite foods, dreams and cherished traditions offer a glimpse into their lives, allowing us to get a bit of understanding of how Roma children of Dendropotamos see the world.

Education Thessaloniki

Second chance school: A hidden gem in Dendropotamos Rebuilding lives through a second chance in education

by Georgia Tentzidou

S econd Chance Schools were planned and

“And I always thought to myself,

funded by the European Union two decades ago, Am I able to attend school at so that member states could offset the consethis age? But I did. For others, quences of student dropout rates and counter enrolling in the Second Chance social exclusion. There are public schools for adults in the field of lifelong learning. They are School is like a personal bet with aimed at citizens aged 18 and over who have themselves, an unsatisfied desire not completed their nine-year compulsory edfrom the past for something ucation. In this way, they give the opportunity they started but unfortunately to those who wish to obtain a title equivalent did not complete” to the lower secondary school certificate, emphasizing the acquisition of basic qualifications ly Romani or non-Romani residents of Dendroand the development of personal skills. potamos. Unfortunately, there are a few factors The Second Chance School, located in Dendro- linked to Romani culture that, most of the time, potamos, has been housed in the 3rd Primary justify their high school dropout rate. Research School of the area, approximately for more than done on the school dropout rate of Roma chilfive years. The majority of students are most- dren in 2016 stated that the main reason given in 80% of cases was poverty, or a lack of financial resources to support their family while attending school. The women stated their distinct responsibilities within their homes: cooking, caring for small brothers, and caring for the elderly members of the family. Attending school is regarded as a luxury in this scenario, and it is only pursued until the subject learns fundamental education (writing, reading, and counting). The second cause is having children and giving birth. Lastly, the third main reason for dropping

Thessaloniki Education

out is the lack of educational support provided ond chance school was her older son. “My son by schools and the state. always inspired me and urged me to follow in his footsteps in the education field. He always encouraged me by saying,” You can do this; you can “At first I felt like I was being go! And I always thought to myself, Am I able to choked and I was always really attend school at this age? But I did”.

concerned about my family at home. But as the days passed, I couldn’t wait to go to school.”

For Eirini (a graduate of the second chance

school in Dendropotamos in the years 2018– 2019), the reason she dropped out of school ,as a primary student, was family. “I fell in love and got married at 15 years old. At 16 years old, I had already had my first child. It wasn’t my goal to finish school; I didn’t have the time”. Growing up, as she was searching for a job or a subsidized program to join, she got rejected for her lack of a lower secondary school certificate. However, the main inspiration for her enrolling in the sec-

For others, enrolling in the Second Chance School is like a personal bet with themselves, an unsatisfied desire from the past for something they started but unfortunately did not complete, as Mr. Geranis (current principal of Second Chance School in Dendropotamos) has stated. From all the interviews he has done in the past with his newcomers, he concluded that the most common motives for getting their certificate were a combination of unemployment reasons and fulfilling their personal goals and dreams. On the other hand, when asked about the possible challenges he faces, he commented on student leakage as the only reason students do not get their final certification.

Education Thessaloniki

Despite the first days of study in the school being accompanied by feelings of stress and concern, for Eirini, it was a pleasant lifetime experience. “At first I felt like I was being choked and I was always really concerned about my family at home. But as the days passed, I couldn’t wait to go to school”. As the interview went on, she mentioned that the main differences she noticed from her experience in the typical education environment were the student-centered approach and a modern approach to knowledge through technology. “Unlike traditional educational settings, we don’t have the rush to finish a certain cycle of courses, so we focus more on passing useful knowledge to our students for their everyday lives, which arouses their interest, most of the time through multimedia material,” as told by Mr. Geranis. On top of that, the school provides supplementary and personalized teaching after school when it’s needed. The school’s main goal for the future is not only to limit leakage but also to expand its student community over time. For the past few years, the school’s educational community has actively tried to encourage new members from near-

by areas to register (not only Romani people or residents from Dendropotamos) through a more personal and immediate approach. As Mr. Geranis explained, “We noticed that a more personal, mouth-to-mouth approach had a better resonance than a less personal one (like posters or posts on social media)”.

“By investing in the education and empowerment of these individuals, we also contribute to a more inclusive and resilient society.”

In conclusion, the Second Chance School of

Dendropotamos represents a beacon of hope for individuals who have faced challenges and adversity in their lives. Through personalized education, holistic support, and skill development, the school provides an avenue for redemption and a second shot at success. By investing in the education and empowerment of these individuals, we also contribute to a more inclusive and resilient society.

Thessaloniki Photo Gallery

Photo Gallery Thessaloniki

Thessaloniki Photo Gallery

Photo Gallery Thessaloniki

Thessaloniki Photo Gallery

Photo Gallery Thessaloniki

Thessaloniki Photo Gallery

Photo Gallery Thessaloniki

Thessaloniki Photo Gallery

Don’t act with the forest as you act with your lungs. They can survive one cigarette, it can’t.

#ESCfakenews

Strength and Resistance Social Focus

Voices of Resilience Celebrating Strength, Stories, and Struggles: An Interview on the Resilience of Romani Women

In the initial segment of our interview, I engaged in an insightful conversation with Urania Rapti, a psychologist, trainer, and mentor. Our discussion delved into the present conditions faced by Roma women, with a particular focus on the Dendropotamos neighborhood in Thessaloníki. Leveraging her extensive two-decade expertise in this domain, our dialogue provided a wealth of valuable insights on a topic that continues to spark debate. First, would you define this society patriarchal or matriarchal?

It is patriarchal culture, when a couple gets mar-

ried, the young bride leave their family and go to live with the family of the husband, even in words she will became the daughter of his family, in this way if you are an old woman and your first son brings you a bride, then you have power, it’s like being the mother of the king, you are not the king but you are the person that influences so in a way not on the wedding but when your son would be an adult, even if it’s father is alive, he will be perceived as the head of the family so now you have power as a woman. That means that traditionally speaking girls are getting married very young, now something is changing, we don’t have marriages of 10 years old but the farther you are from the urban context the lower you get married. In Dendropotamos nowadays girls are getting married at the ages of 17/18/20s, extremely young, but in the ghetto you can see brides

by Francesca Muratori

at the age of 14-15, also it has to do with the low virginity beings that is still active, as it was in the Greek society but not now, so the full honor of the family has to do with the daughter being married as virgin and this is why in the traditional wedding they will take the bed linen with the blood, put it in the basket with flowers and they will dance with it, until they give it to the mother of the bride, it’s an honor, it’s a good family that raised a good girl. So, these things make the girls married younger than what they would have chosen themselves also because modern girls, used to live in another way, as a non-roman, have so much more freedom. Luckily as years grow and more women emancipated and become stronger and these things changed but it still depends on where you are, and in which community you are in. In some communities you can find women married at 25 or also women that don’t want to get married, like for example Eleni.

And how is it perceived nowadays?

Eleni in general is a young woman that broke many barriers but also, she comes from a very open-minded family, so she has the support of her parents, which has been very helpful. And when you have women like her, then younger girls understand that they can have choices, or even negotiate if someone brings and arrange marriage to them, they can discuss with their parents and say, “I don’t want to do that in this way”. Also, for this reason many girls decided

Social Focus Strength and Resistance

to finish school earlier, because it is a deep tradition and it was the same within Greek society some decades ago, but even now, society usually thinks that a woman is fulfilled when she becomes a mother, like it is her role in life.

So why should a woman need education? Do you think that over the years the female educational model has changed?

We have to remember that until 50 years ago, in the rest of Greek society, girls finished their education at the end of the elementary school because then you need to know how to be a bride, how to have children and so you do not need to study. So, as you can understand in a marginalized society things have worked and will walk slowly also because you are marginalized. “You know where we live. ”

On the other side we have to recognize that in

For example, Eleni’s niece, Catherina, is 10

and if you hear her speaking, you say “Oh my god, she is a workshop of empowerment on her own?” She hasn’t decided if she wants to study agriculture, if she wants to be a vet doctor or a lawyer, and she is only ten. She thinks that all the three jobs are very important, and she doesn’t know which one of them she will do. And she came with us when we went to the ghetto, and she was explaining why children should be in school, and how it changes and helps you, and she is only ten. Of course, she is in a very empowering family setting, but she also sees how traditional women live and also how other women do, so she is choosing for herself and she is dreaming her path. So, things are changing, in Athens way more, but also in other parts some changes are going on.

We must also take into consideration the rest of reality, we still have a ghetto settlement, and their conditions are very hard. For example, even families that are very open minded have married their daughters at the age of 14-15, and once I posed the question “Why you? You seem very supportive and open-minded” and they answer, “yes but you know where we live, so wouldn’t do you think would been better to make sure that she is in a good family that we also know and be sure that she will be treated nicely from her husband than risking her being given attacked”. And the most important thing in the answer is “You know where we live”.

the last 20 years a lot of things have changed. You can see Romani women with degrees, that are doing PHD, that are nurses or teachers. For example, Eleni is a nurse with extra training, and she is working for the municipality, Maria Paloma was successful in the first exam and now she will study with a scholarship, another Eleni is living in Athens, and she is finishing Balkan studies and other girls in the Dendropotamos are receiving scholarship through Faros. You have to think that these people are living Now they choose what to do and set an exam- in favelas settlements, they don’t have a propple for the younger one. er house, they don’t have electricity, no running

Strength and Resistance Social Focus

water, the family really struggles to survive, so also women do not have any aspirations. The other issue is that a lot of Greek schools that don’t really welcoming them, there are exceptions like in Dendropotamos, but in general Greek schools don’t want them because they have the same stereotypes as: “Roma people don’t want to be integrate” or they don’t understand the settlement where they have to live. If you live in a place where there is no running water, no electricity and your parents are illiterate then you cannot do your homework and be helped or also you are unable because at some point it will be dark and without light you cannot study. So, in the end it’s not their fault but people think that they don’t like school and do not understand that all the decisions related to education are affected also by the environment you are surrounded by.

How important is the figure of the woman in maintaining Roma identity? And what is the role of women within the community?

The girls are last in the hierarchy, usually what

they know well is how to be perfect housewives, how to cook, clean, take care of a child and of an elder, some of them they don’t even have ambition, they only want to be mother and to stay in the house. But it also makes sense, because around them everyone is living in this way, some of them want to either exit the ghetto community unless they would go to the hospital, and are always escorted, never by themselves, and they don’t have different examples. To change your idea, you have to meet women that have decided to do something different, if you don’t meet them or even if they only visit you, for you they are an exception, but you think “every rule has an exception, I cannot”.

We have to remember that the culture that

surrounds you defines your path. Everything depends also on how and where you grow up. If you are in an environment that teaches you that after junior school you have to stop studying and stay at home and work, get married or have children, you certainly think that it’s the only role that you can fit. This situation also affects your dreams, if society expects from me to become only a hairdresser or a cook and that doesn’t matter if deep inside, I want to be a teacher, I start to believe that I can’t do it. So, in their setting, it’s so difficult to dream, maybe you dream when you’re young but then your dreams will be put aside.

What do you think most needs to change and what would you really like to see changed?

The worst thing in this experience is in fact that they may tell you their dreams and you see in their eyes that they don’t even believe in them, and so the best way to empower them, since the social change walks very slowly is to bring them in contact with other Roma women that had succeeded. In the ghetto settlement there is for example a woman that is not from there, she is a hairdresser herself by school of hairdresser, she has opened a small hairdresser salon, and she is working in the ghetto. The fact that the young ladies see her studying and then she has decided to do something there, is something that can change their mentality. “It’s so important to empower women, to help them in the change, also because they want and they need help, since in a marginalized society everything walks so much slower. ”

Social Focus Strength and Resistance

The idea is to help them understand that there

is something that you can do because in this ghetto setting things are still very hard. We have to say that things are better in general but not that much, even when women succeed some of them question their ethics and what we try to do when we have this group of young women and also mothers is to help them understand that going to school can actually help you build your ethics and also fortify yourself to stand for yourself. Education would help you as a person not only to succeed in your study. Some of them will upload and see them as role women and say to the girls “Look you can be like them”, also might say “no they are not living as they should, they are changing the course of action”. Georgia is a single mother, she is separated, some of them will support her choice others might say “she destroys her family, and obviously is because she went to the university, she is responsible for that”; and for this reason, a lot of women who manage to take a different path think often to quit, to return home.

So, have you seen any changes during all your years of experience?

“When you see a monster every day you stop to be scared but you become like the monster. ” they respect, value education, also helps them stay in school. If their mothers go to second chance school, then children will never drop out or even better if their mother has finished school without dropping out, you will study, you will also be a student and you will never think of leaving school, and also your children will never drop out. And that changes also in the way women are differently perceived and respected. So, it’s so important to empower women, to help them in the change, also because they want and they need help, since in a marginalized society everything walks so much slower.

What do you think are the steps needed to change something and lead to the integration of this community and in particular the women of this community?

I think it is so important to work with the com-

munity, to empower the community, to empow-

Yes, if 25 years ago when I started as a vol- er initiatives like Faros, that are doing amazing

unteer in the community, there was not a single woman with a degree, no one finished high school, now you will find women that finish high school, older women that go back to the second chance school, some of them older, like the president of the Women Association. She was telling me that every afternoon she was preparing to go to school, it was not easy and there were young kids’ boys and girls, who were asking “aunty, where are you going?” “school” “Why” “because I like school and I wasn’t smart enough when I was a child and I dropped out”. So, the idea that they value older women that

work as also giving scholarships to girls. But also, we need to educate the dominant society, because in the end as adults they will have to be with the dominant society. There are places like Kherel (a Romani bar in Thessaloniki) that also provide work to non-roman communities, it’s in an amazing social enterprise solidarity. But the local community there was not happy at all, because they are gypsies or they are doubtful, they trust all the stereotypes. So in the end they will have to face society. We need to educate the rest, in every society to understand, and at first to bring them in contact, to identi-

Strength and Resistance Social Focus

fy that the struggle is similar. We also have to train the experts, teachers, doctors, they need to know how to treat them. But if we train the doctor and also the teacher and the public servants, and empower them in parallel, it would enhance a little bit the velocity of social change. It won’t be able to be a sprint, but we will have a chance. If we struggle even if we are privileged and we have the possibility to affirm ourselves, imagine women that are back in time compared to us, because they come from a marginalized society, how much effort we need, how much help.

not considered equal, we can say that the Roma community is still a patriarchal environment.

Do you think that something has changed?

We are very behind, we made and we’re still

making small steps, but we are the future, and we can manage changes.

How being a Roma woman affects you in different environments also outside of the Roma community? In the follow-up segment of the interview, I had Have you faced a lot of stereotypes?

the honor of engaging in a discussion with Maria Paloma, a 19-year-old resident of Dendro- The people outside the neighborhood at the potamos. Maria is among the remarkable young moment know about us, about our origin, and individuals actively contributing to the ongoing change their positive perception of us. transformation within the Roma community.

Which is your personal experience in the community and what is the role of the women within the community?

Do you think something is changing within the community? How important is education in this process?

At least we have the stereotypes, women have Maybe in other societies women are equal to to face this situation in the house and also out-

men, but in the Roma community women are side the house, but the women, the teenagers now, are more powerful and they fight for what they want. They had too many pressures about the opinion of their family, usually families want them to drop out of their studies, but they try to keep going and continue to study.

Do you have a role model that you follow from the community?

We have a lot of role models in Dendropotamos but personally I don’t find anyone. What is your dream job?

My dream job is to be policewoman, because I

Maria Paloma

want to do something very different from what my parents do, and I want to help the community and change something.

Social Focus Strength and Resistance

Have you ever thought about leaving your community?

Personally, I want to participate in the commu-

nity of Roma, but I don’t want my children to have any working experience within the community because it would be very dangerous for them. I don’t want my children to grow up in the community because, living constantly in the face of danger, I fear that they will underestimate it and consequently lose the perception of danger and consider it as normality you know when you see a monster every day you stop to be scared but you become like the monster.

cause the school will not give you something, and if you continue to go to school you would shame us as a family” and my close family said to me “ what status will give you the fact to go to school, what will you do without being married?” . But I show to my family that if I want something I can reach my objective, and now part of my family supports me as they can.

What is the thing that you would like to change the most within society?

I want to change the way of thinking of a lot

of people inside the Dendropotamos community, and I want let parents understand that the school is important, that if the kids don’t go to school they cannot change their future and also Which is the most emotionally the Dendropotamos future and the new generadifficult discrimination that you tion and adolescents to take good models who have experienced? can be powerful for them and could help them I don’t want to say something that hurts me, in following their own dreams I want to tell you something that gave me so much power. I believe that young people want to change things, want to change the Roma environment but they don’t know how to talk with their families. The same person who tells me “Stop doing what you’re doing, because it’s something not for Roma people, we are not for knowledge” it is the same person that in few days asks me “How it’s going on with your university?”, and this person waits anxiously to know how my exams are going, to take also from me power and inspiration.

Do you feel the influence of your community or of the tradition to follow a specific path? Was it difficult to follow your own path?

When I was in high school, I believed in my-

self and I was sure to go on with my studies but my parents said to me “ you must stop, be-

Maria Paloma

Strength and Resistance Social Focus

Police violence against Roma people Who do you call when the police murders? by Jaqueline Schett Police brutality against Greek Roma people

One of the marginalized groups in Greece are

When seeing a crime taking place or feeling

threatened, the first impulse of many people is to call the police for help. However, for marginalized groups the police is not a symbol of protection, but of danger and brutality. Who do you call when the police murders? The cases of police violence, that make it to the headlines often get dismissed as an exception, the officers committing crimes as “bad apples”, or even as heroes that were in danger and just tried to save their own lives. However, it is well-known that there are unproportionally many radical right-wingers or even neo-Nazis amongst police officers, and studies show that police officers are more likely to commit domestic violence against their family than the general population. While it is extremely concerning that the institution that is supposed to protect us apparently attracts these sorts of people, it is no coincidence. Racism is institutionally ingrained in the police, and the many incidents where people from marginalized groups become victims of police brutality are no isolated cases.

Roma people: they face discrimination and exclusion. Compared to 20% of the general population, almost 100% of the Greek Roma are at risk for poverty. Half of them don’t have access to electricity and sanitation. Racism against Roma people is widely spread in the Greek population, and police officers are no exception. There have been many cases where racism from police officers, against Roma people, lead to the death of persons from the community. Two recent examples are the deaths of Nikos Sampanis and Kostas Fragoulis.

“Who do you call when the police murders?”

On the night of October 22 of 2021, a car that

didn’t stop at a police checkpoint was pursued by police motorcycles in Athens. At least 36 shots were fired by the officers, and Nikos Sampanis, one of the three Roma occupants in the car, was immediately killed, another one deadly wounded. The third passenger, a 15-year-old, managed to escape the situation. Contrary to the officers’ claim that their lives were endangered by the teenagers, he later told the media that the car had already stopped and that all three of them had their hands in the air, when the police opened fire: “We were afraid they would kill

Social Focus Strength and Resistance

us. As soon as we stopped, we put our hands up and they shot us.”One year later, the 16 years old Roman teenager Kostas Fragoulis, drove away from a gas station in Thessaloniki without paying for his 20 euros gas bill. He was pursued with a motorcycle by police officers who happened to be at the station, until one of the policemen shot him in the head. Fragoulis died after being hospitalized for eight days.

Violence is not the solution

These two cases are tragic, but they are no ex-

ception: police violence is more than the fault of individual “bad” officers, it is the logical consequence of a systemically racist institution that tries to “fight” crime with violence.

Even if it would be possible to have a police

without right-wingers and neo-Nazis, the current approach towards crime is questionable, to say the least. The problems our society has

require social solutions, guns and handcuffs won’t make our cities safer. Poverty is the main reason why crimes happen: someone who has enough money to pay for their needs doesn’t need to steal. The problems that the police are trying to “solve” are results of a system that prioritizes profit over everything else, are results of capitalism - poverty, homelessness, drug addiction, mental illnesses. Police officers are helping none of the people suffering from these conditions, they only put them in more danger, making their lives even harder. What we need are not more officers or more police stations and weapons, what we need is everybody to have housing, health care and places to go to seek help in emergencies. We need therapists and social workers, but most of all, we need a fundamental change in our system. Capitalism puts people in poverty and then criminalizes and punishes them for being poor. If we want to solve crime, what we need is not more police but a system change.

Strength and Resistance Social Focus

Psychological Consequences of Discrimination The case of Roma people in Greece by Eirini Georgiakaki

A rticle 1 of the Universal Declaration of Hu- the grounds of sex, religion, race, nationality, col-

man Rights states: “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one other in a spirit of brotherhood”. In line with the Universal Declaration, Article 14 of the European Convention of Human Rights and Article 21 of the EU charter of Fundamental Rights prohibit any discrimination on

or, language, political or other opinion, national or social origin, association with a national minority, property, birth or social status. However, despite the enshrinement of these fundamental rights, the lives of Roma people across Europe, and notably in Greece, are marked by deep-rooted discrimination, which unquestionably has serious psychological consequences.

Social Focus Strength and Resistance

What is considered as Discrimination?

Although there is no universally accepted defi-

nition of discrimination that applies across all contexts, the simplest way of defining it includes the elements of unfair and/or biased treatment of people because of their characteristics such as race, religion, nationality, etc. In addition to the day-to-day discrimination that many people face from individuals, institutional discrimination, which refers to generalized policies and practices that many societies apply to groups of people, can also have harmful consequences for the recipients. Fear, misunderstandings and stereotypes are the driving forces of discrimination, with the most common stereotype about Roma people being the perception that they are involved in criminal activities such as stealing, drug trafficking, etc. The words of Miguel de Cervantes, a Spanish writer of the 17th century, who described the Roma as those who “have been sent into this world for the sole purpose of thieving” depict and explain how the Roma identity has been criminalized in many European societies over the years (Brisbin, Grigore, Zawacki, 2022).

What kind of Discrimination do Roma people experience in Greece?

reasons. In most cases, it is not only the teachers who react and discriminate against Roma children, but also the parents of other children, who claim as an excuse that Roma children do not want to be educated and only bring troubles to the classroom. However, this never-ending cycle of discrimination does not end there, as most Roma adolescents and adults face different treatment in hospitals, employment and public services.

Which are the psychological consequences of discrimination?

It goes without saying that years and years of

exposure to biased and discriminatory treatment can have serious consequences on people’s mental and physical health. Social trauma, which refers to “stressful experiences with prejudice and discrimination on an individual level, as well as cultural and structural inequities based on factors such as race, gender, sexual orientation, religion and disabilities” (Lee & LeeWoon, 2011), can affect individuals or even entire groups or communities, thus causing great consequences. Among the most common symptoms of this form of trauma are: intrusive thoughts, avoidance behaviors, arousal symptoms and mood fluctuations.

There are various social-psychological models In Greece, Roma people are constantly facing that explain and depict how discrimination and

the negative aspects of discrimination. From school to everyday activities, they are targets of suspicious glares and in fear of false and unfair accusations. Urania Rapti, a field community worker and psychologist who works with the Roma community of Thessaloniki in the neighborhood of Dendropotamos, shared with us some stories of Roma students, who were most often falsely accused of stealing from their classmates just because they are Roma. As she also mentioned, it is not unusual for Roma students to be mistreated by their teachers or even expelled from school for unjustified

bias can affect physical and mental health. As one of them describes, different levels of exposure to discrimination either at an individual or structural level can lead to psychological distress and/or changes in allostatic load. Psychological distress includes symptoms of increased level of anxiety, depression, feelings of hopelessness, anger, aggression and decreased self-efficacy. At the same time, chronic stress changes the allostatic load as immune function decreases and cortisol levels, blood pressure and heart rate increase. The outcomes of this unvirtuous cycle of discrimina-

Strength and Resistance Social Focus

tion are detrimental to people, as they are at increased risk of developing risky behaviors such as drug use and/or sexual risk-taking, and experience high risks of chronic illness such as cardiovascular disease and increased aggression and violent behaviors. Nevertheless, it should be noted that stress and trauma do not necessarily lead to physical and mental illness, but rather increase the risk of experiencing them.

Research on the health of Roma compared to the majority population in various European countries

Various studies on the health of Roma people

in several European countries reveal the serious consequences of discrimination on both mental and psychological health. According to the findings, Roma people are facing lower life expectancy, higher infant mortality rates, higher rates of non-communicable and chronic disease, lower vaccination rates, higher rates of

disability and lower levels of psychological wellbeing and health-related quality of life (Brisbin, Grigore, Zawacki, 2022). In particular, in a study conducted in Hungary on multiple suicide attempts, Roma people’s responses showed that their perceptions about marginalization and discrimination were disproportionately affected by the factor of prolonged unemployment. As it was also discovered, this situation played a key role in affecting and influencing their decisions to attempt suicide. The findings of another study that was carried out in Romania and Bulgaria, which focused on the mental health of Roma children, showed that they experience higher rates of phobias, anxiety disorders, hyperactivity and major depressive disorder. Nevertheless, the fear of stigmatization resulting from mental health diagnoses and the potential reinforcement of stigma surrounding the Roma identity prevents many Roma people from seeking the necessary psychological help (Brisbin, Grigore, Zawacki, 2022).

Social Focus Strength and Resistance

Coping mechanisms for dealing with the psychological consequences of discrimination

While stressing and studying the psycholog-

ical consequences of discrimination in the Roma community can be a first step in identifying the social pathogenesis that fuel this cycle of marginalization and discrimination, it is also important to recognize and promote the current developments in the field of social trauma, which encourage the emergence of coping mechanisms. The resilience approach is one of those coping mechanisms and is a turning point in the perception of trauma as a negative experience. Many authors have attempted to define resilience with one of them being Rutter, who emphasized on the fact that some people may have a “good psychological outcome” after being exposed to risky situations. Nevertheless, others argue that resilience is about the personal development and growth that people experience while they face adversities. Therefore, resilience can be identified as “the ability to have a positive outcome after a negative situation, the ability to function competently under stressful situations and the ability to get

back on your feet after traumatic experiences” (Cabanyes Truffino, 2010).

How can society bring about change?

After discussing the potential impact of discrimination on the mental and physical health of Roma people, it is important to address how we, as a society, can effect change and break this cycle of discrimination. Although breaking down well-established social structures that generate and perpetuate stereotypes and prejudices against individuals and groups of people is a long-term process, there is a need for immediate action, both individually and collectively, through coordinated policies by the state and international organizations. One of the most effective ways to combat discrimination is by raising awareness through the institution of school. Denmark, which has integrated empathy classes into the school curriculum in order to foster better relationships among children and combat bullying, serves as an excellent example of how schools can be instrumental in driving societal change. At the end of the day, each of us, when acting collectively, can bring about change, or at least make an attempt.

You didn't know…Did you? Social Focus

Quiz time! Roma Community Insights: A Cultural Exploration Quiz! by Paula-Ștefania Domocoș

G et ready to embark on a vibrant journey through the world of the Roma Community! 1. What does the blue and green background and red cartwheel symbolize on the Romani flag?

A) Unity and diversity B) Nomadic heritage C) Agricultural tradition D) Religious significance

B) It’s an occasion for reinforcing negative stereotypes C) It recognizes Roma culture, history and raises awareness about their challenges D) It’s a day of cultural appropriation 3. Which tragic event is associated to the persecution and genocide of Roma community, alongside other minority groups during World War II?

A) Assyrian Genocide B) Rohingya Genocide C) Rwandan Genocide D) The Holocaust 4. In the Romani language , what is the significance of the word “Roma” itself?

A) It means “human” in Romani language 2. What is the significance of B) It means “freedom” in Romani language celebrating International Romani Day? C) It means “family” in Romani language A) It highlights the need for further segregation of Roma communities D) It means “peace” in Romani language Roma Flag

Social Focus You didn't know…Did you?

5. Which Roma artist, activist and survivor of the Holocaust is known for creating thought-provoking artworks that address social and political issues faced by the Roma community?

B) Lighting a candle C) Washing hands in a sacred river D) Tying their hands together 7. What is the traditional language of the Roma people, with roots in northern India?

A) Pablo Picasso B) Frida Kahlo C) Ceija Stojka D) Vincent van Gogh

A) Romanian B) Romano C) Romani D) Romandia 8. What should be the goal when addressing issues related to the Roma community?

A) Assimilating them into the majority culture

completely Ceija Stojka

6. In Roma weddings, what symbolic act is performed involving the bride and groom’s hands?

A) Exchanging rings

B) Recognizing and respecting their rights and

cultural identity

C) Ignoring their existence to avoid conflict. D) Encouraging them to abandon their cultur-

al practices

You didn't know…Did you? Social Focus

ANSWERS

1. B) The blue and green background and red cartwheel on the Romani flag symbolize nomadic heritage. 2. C) Celebrated on the 8th of April, the Interna-

tional Romani Day recognizes Roma culture, history and raises awareness about their challenges.

9. What impact does media portrayal have on perpetuating Roma stereotypes?

A) Media representation has no influence on public perceptions B) Positive and accurate media representation

helps dispel stereotypes

3. D) The Holocaust represents the tragic event

that is associated to the persecution and genocide of Roma community, alongside other minority groups during World War II.

4. A) In the Romani language, the word “Roma”

itself means “ human”.

5. C) Ceija Stojka is a Roma artist, activist and

survivor of the Holocaust, that is known for

C ) Negative media portrayal has no effect on creating thought-provoking artworks that ad-

marginalized communities

D) Roma individuals control media narratives

about their community

10. How has migration contributed to the diversity within the Roma community?

A) Migration has led to complete assimilation into other cultures

dress social and political issues faced by the Roma community.

6. D) One symbolic act that is performed in

Roma weddings is represented by tying the hands of the bride and groom together.

7. C) Romani is the traditional language of the Roma people.

8. B) Recognizing and respecting the rights and cultural identity should represent the B) Migration has created a unified Roma iden- goal when addressing issues related to the tity across all regions Roma community.

C ) Migration has brought different Roma 9. B) Positive and accurate media representagroups into contact, leading to diverse cultur- tion helps dispel stereotypes al expressions 10. C) Migration has brought different Roma D) Migration has caused the Roma communi- groups into contact, leading to diverse culturty to abandon their traditions. al expressions.

Social Focus You didn't know…Did you?

The impact of artificial intelligence on Romani Integration “AI is good at describing the world as it is today, with all of its biases, but it does not know how the world should be”- Joanne Chen (Partner, Foundation by Svenja Kesseler Capital at SXSW 2018)

The word „robotics“ was first used by the

American writer Isaac Asimov in his short sto- his depiction of the robot subject, the author ry „The Vicious Circle“, published in 1942. In outlines the three laws of robotics, highlight-

You didn't know…Did you? Social Focus

ing his thoughts on our future relationship munity is dangerous and criminal, although that may not reflect actual crime rates. with robots and artificial intelligence:

L aw number one, the most important law We expect AI to provide an objective analysis

states: “a robot may never harm a human be- based on scientific data, but instead the data ing or, by remaining passive, allow a human used may reinforce systemic flaws and injustices. Predictions are based on past events, being to be exposed to danger.“ which can be problematic considering what is Nowadays, 81 years later, AI is on the rise. The commonly known as historical bias. use of algorithms for decision making in many sectors of society, economy and daily life is in- Therefore, the rise of artificial intelligence can creasing rapidly, one of the most known being have a lasting impact on the rights of the Roma Chat GPT, an AI-powered language model that Community and the barriers they will face preswas introduced in November 2022. Although its ent day and future. potential and capabilities are impressive, it has to be addressed that the increasing use of AI- sys- Unseen and Unheard: Roma Marginalization in Algorithmic Bias tems may entail risks for marginalized groups.

AI’s Flawed Reality: Biases in Big Data

A I- systems use highly complex algorithms that are combined and trained with so called big data. Big data is based on data from the internet, which includes online news, websites, forums and of course, social media. This data is not unbiased or objective, it can include gender and ethnic biases as well as stereotypes and prejudices in society. Although the name suggests it, artificial in-

The minority nature and marginalization of the Roma community as well as their culture not being written down, but passed down by word of mouth, creates a lack of representation in data sets algorithms are trained with and reference. This leads to poorer results and a greater risk of error and false data. Majority groups have a bigger proportion of the data in the data set, which lowers their chance of false representation because non accurate data can be balanced out by accurate data and prevent the AI from collecting false patterns. Additionally, majority groups may be deemed more important by the AI, because they are represented more in the data.

telligence is not actually intelligent. It blindly connects patterns in its data without the ability to understand or question them. For example, an algorithm may find lots of news articles about crimes and violence associated with the Social media and content recommendations are word “roma” and conclude that the Roma Com- based on algorithms. The algorithm is supposed

Social Focus You didn't know…Did you?

to predict the kind of content a certain user likes or wants to engage with, This can create an environment, in which the user only faces content they agree with. Consequently, this prevents a differentiated culture of discussion, which is very important for a functioning democracy.

Algorithmic Prejudice in Border Control and Urban Planning

In June 2021 the European Parliament released a paper called „Artificial intelligence at EU borders“, which stated that the EU is planning on using automated facial recognition technology in the near future at EU Borders, in order to mitigate security risks related to cross- border terCombined with the anonymous spreading of rorism and serious crime. fake news, this environment tends to amplify sterotypes, discriminatory patterns and can Border agencies are using facial recognition algorithms in order to compare the face of a perlead to more cultural and societal division. son wanting to pass a border with a criminal database of known criminals and terrorists. The With which tasks should AI be problem arises when facial recognition algotrusted? rithms have problems with differentiating nonFurthermore, AI- based- systems are becoming white faces, due to a lack of representation of more popular among the police. It is used, for people of color in its data sets. Consequently, instance, to predict where a new crime is going it might frequently link people from Roma comto happen or how likely it is that a specific per- munities to criminality, although they did not commit a crime. son will be reoffending. But what police data captures is not repeated L astly, AI- systems used for urban planning

offending, but the repeat arrest and conviction of a crime. This is crucial to understand, because which crimes are convicted can be tied to biases in the police and judicial system. Convicted crimes and committed crimes are not always identical.

may lead to the decision not to invest in mostly romani neighborhoods, because the algorithm determines that the neighborhood has too much criminality and vandalism, when in reality this conclusion is influenced by prejudices and underrepresentation in its database.

If these algorithms are used unquestioned by If a local government decides to base their

the police it may lead to excessive surveillance decision on the AIs assessment, it can preand pressure on discriminated against commu- vent much needed public investments in these neighborhoods. nities, such as the Roma community.

You didn't know…Did you? Social Focus

Social Focus You didn't know…Did you?

The use of technological tools in areas such

as border control, security and access to social dations and determinations. One thing everyone services and public investments, can potentialcan do right now is realizing for oneself that AI ly deepen the exclusion and discrimination of is not always right and that it is important to Roma people and other marginalized groups. check the information it is providing.

Navigating the Ethical Landscape of The Power of Choice: Shaping AI Artificial Intelligence for a Better World

A rtificial intelligence offers progress and opportunities to society, but also dangers and threats. It can not be ignored, that it offers opportunities to some and entails risks for others. For a sustainable technological future, in which the rights of everyone are protected, it is necessary to take certain steps.

One positive example could be the „Artificial Intelligence Law“ the European Commission is working on currently, which will set certain standards tied to a legal framework to make sure AI is used fairly, transparently and responsibly.

But if we manage to contain the negative im-

pacts and threats AI imposes, it has the potential to actually lower cultural barriers. Translation algorithms for example can help with overcoming language barriers and improve intercultural communication. Social media algorithms could be used intentionally to connect people of different backgrounds, who can share their unique experiences with each other and therefore gain a better understanding of different living realities.

AI has the potential to play an important role

The impact of a technology has to be included in bridging cultural division and creating a more

in its design as well as ethical aspects for the safe integration of AI in society. Transparency is an important first step. It is necessary to know which data sets were used to train an ai model and which players were involved in its creation. Furthermore, AI- algorithms have to be trained with diverse and representative data.

That is not an easy task, the complexity of the al-

gorithms makes it difficult to identify and remove biases. One of the greatest threats therefore lies in disproportionate confidence in its recommen-

inclusive and tolerant world, if it is created with the benefits of everyone in mind. The rules, Issac Asimov created in his short novel „The Vicious Circle“, can only be upheld, if not only the AI, but also humans follow certain standards and rules. It already becomes apparent that individuals can be harmed by artificial intelligence, which is why it is important that the law, politics and society keep up with this fast evolving technology- and also treat it with care. So far AI is just a tool- we must intentionally choose to use it properly and fairly.

Rituals Tradition

Ederlezi The spring celebration of the Roma community

by Emma Strocchi

Ederlezi’s ritual of burning flowers

Sa o Roma, babo, e bakren čhinen A me, čoro, dural bešava A, odo, daje, amaro dive Amaro dive, Ederlezi E devado, babo, amenge bakro Sa o Roma, babo, e bakren čhinen I. Ederlezi: spring, Easter and religion

The Roma community places great significance

on the arrival of spring, marked by a lively celebration known as Ederlezi, a feast characterised by music, dance, rituals and plenty of food.

Ederlezi is the Romani word for Đurđevdan, the George’s Day, a Serbian festivity for the celebra-

tion of saint George, one of the most important saints in the Balkans. The Serbian term originally comes from the Turkish Hidirellez, the celebration of the rebirth of nature and the return of spring.

Ederlezi festivities are embraced by the Roma

community worldwide, irrespective of their religious affiliations, whether they are Catholic, Orthodox or Muslim. Saint George’s Day is traditionally observed on April 23rd, commemorating his death, but in the Julian calendar followed by Orthodox adherents, this date corresponds to May 6th in the Gregorian calendar. However, if April 23rd falls during Holy Week, the Saint George celebration is postponed by a few days. Being Ederlezi the celebration of spring and fertility, what better time to celebrate it than spring itself? Ederlezi shares a

Tradition Rituals

year, a person from the family is chosen to host Ederlezi in their house and so to welcome all the members of their family. Stavros, one member of the Roma community of Dendropotamos, says that “During Ederlezi all Roma celebrate with food, play a lot of music and sing the Ederlezi song. Dinner is only with family members: II. Celebration the family is very important for the Roma, because society didn’t accept them, so all the soEderlezi starts in the morning with the partic- cial relationship were only among and between ipation in the mass in the church to celebrate the Roma families”. saint George. As the day progresses, community members either gather or purchase flow- A s for the 15th August, on the occasion of ers to beautifully decorate their dinner tables Ederlezi the communities slaughter and cook for the grand family feast that will occur in the lambs. These lambs are sacrificed at midnight evening, echoing a tradition similar to Easter on the preceding night by a designated individuobserved by the wider Greek community. Every al, and their meat is prepared for the festive dinclose connection with Easter and is often considered a secondary Easter within Roma communities, which hold a deep reverence for religious observances – particularly Easter, the Assumption of the Virgin Mary on August 15th and Christmas.

Jumping on fire

Rituals Tradition

“During Ederlezi all Roma celebrate with food, play a lot of music and sing the Ederlezi song. Dinner is only with family members: the family is very important for the Roma, because society didn’t accept them, so all the social relationship were only among and between the Roma families.” ner. The head of the lamb is then served in a big plate accompanied by some traditional food, while the body is filled with rice, liver and vegetables and is baked. The two other main dishes are pilafi (rice with lamb) and souisi (a spicy tomato soup with lamb) and is common to drink white wine, known as krasi in Greek and mol in Romani. After the meal, the big party continues with music, wine and dances throughout the night until sunrise. During the night, the Roma girls put some pieces of their jewellery all together in a bowl filled with water and flowers. The bowl is then covered with a cloth and from there they will blindly pick the jewellery and take

Spring

them out of the water: the girl to whom the jewel belongs will be dedicated the next song and will have to dance to it. The song’s lyrics, if not already indicating a part of the girl’s past, are believed to foreshadow her future. After the dancing, the community makes some fires that the couples will have to cross by jumping – “so everybody understands who is in love with whom”, as recounted by Stavros’ grandmother.

Another traditional ritual for the celebration of Ederlezi is burning flowers in bowls and releasing them to float down a river. While this practice is now primarily observed by some Muslim Roma, especially along the Nestos river, it remains symbolic of purification, the defiance of death and the renewal of nature, marked by the use of water, flowers and fire. III. Symbology and meanings

The blood of the lamb holds a significant role in Ederlezi celebrations as it is employed to trace a cross on the foreheads of family members, bestowing a sense of blessing due to its association with Christianity. Immediately follow-

Tradition Rituals

ing the lamb’s sacrifice on the night preceding Ederlezi, the Roma collect the blood in a vessel called thimiato and perform the sign of the cross three times. Subsequently, this blood is used to mark crosses on the foreheads of all family members, conveying blessings and wishes for their well-being.

The killing of the animal also serves as a sac-

rifice to saint George: the community makes a promise (tama in Greek) to the saint and sacrifices the lamb in his honour. Celebrations centred around the rebirth of spring often find their roots in pagan traditions, echoing the practice of animal sacrifice in ancient rituals. For instance, in ancient Greece, sacrificing animals to the gods was a common practice during various occasions, a tradition that has endured through time.

The sacrifice of the lamb is also strictly con-

nected to Judaism. In the book of Exodus, the Hebrews protect their children from the slaughter of all the first-born sons of Egypt, willed by God, by drawing on their doors a cross with the blood of a lamb sacrificed to the divinity. These events will then state the beginning of the Hebrew Easter.

Given that the core of the celebration revolves around sacrifice and new beginnings, the principal colours of the festivity are red and white. Red symbolises the lamb’s blood and the act of sacrifice, while white signifies purity, rebirth

and refers to the animal itself, embodying an essence of renewal.

Turning from colours to spring, what relevance

does the latter have in the Romani world? In Stavros’ words:

“Ederlezi is the celebration of spring and spring is very important for Roma, because they are travellers and don’t have a home. When the flowers from the beautiful earth grow up during spring, Roma can stay outside of their houses because of the good weather and go to work at the flea market. This is why spring is related to panigiri. ”

Plenty of flowers decorate the tables in order

to celebrate the arrival of the spring and hence the start of the good season for the Roma people. In fact, spring and summer are the times when the Roma can most easily work and save money for the following months.

The celebration of spring is accompanied by the traditional song Ederlezi, made famous by the performance of Bosnian musician Goran Bregović. Apart from the version in Romani, there is also a version of the song in Greek, which is slightly different from the one in Romani.

Rituals Tradition

Romani

Sa o Roma, daje... Ej, sa o Roma, babo, babo Sa o Roma, o daje Sa o Roma, babo, babo Ej, Ederlezi, Ederlezi Sa o Roma, daje... Ederlezi, sa o Roma, daje...

Sa o Roma, babo, e bakren čhinen A me, čoro, dural bešava A, odo, daje, amaro dive Amaro dive, Ederlezi E devado, babo, amenge bakro Sa o Roma, babo, e bakren čhinen Ej, sa o Roma, babo, babo Sa o Roma, o daje Sa o Roma, babo, babo Ej, Ederlezi, Ederlezi Sa o Roma, daje... Ej, sa o Roma, babo, babo Sa o Roma, o daje Sa o Roma, babo, babo Ej, Ederlezi, Ederlezi Sa o Roma, daje... A, odo, daje, amaro dive Amaro dive, Ederlezi E devado, babo, amenge bakro Sa o Roma, babo, e bakren čhinen Ej, sa o Roma, babo, babo Sa o Roma, o daje Sa o Roma, babo, babo Ej, Ederlezi, Ederlezi Goran Bregović

Tradition Rituals

English

Greek

All my friends dance the oro Dance the oro, they make the day All the Roma, mummy All the Roma, dad, dad All the Roma, o mummy All the Roma, dad, dad Ederlezi, Ederlezi All the Roma, mummy All the Roma, dad, sacrifice sheep But me, poor drummer, I must stay away A Romani day, our day Our day, Ederlezi Dad, a sheep for us All the Roma, dad, sacrifice sheep All the Roma, dad, dad All the Roma, oh mummy All the Roma, dad, dad Ederlezi, Ederlezi All the Roma, mummy

Όλοι οι φίλοι μου χορεύουν το “όρο” Χορεύουν το oro, γιορτάζουν τη μέρα Όλοι οι Ρομά, μαμά Όλοι οι Ρομά, μπαμπά, μπαμπά Όλοι οι Ρομά, ο μαμά Όλοι οι Ρομά, μπαμπά, μπαμπά Εντερλέζι, Εντερλέζι Όλοι οι Ρομά, μαμά Όλοι οι Ρομά, μπαμπά, αρνιά σφαγή Α λλά εγώ ο φτωχός κάθομαι χώρια Μια ημέρα των Ρομά, η ημέρα μας Η μέρα μας, Ederlezi Δίνουν, μπαμπά, ένα αρνί για εμάς Όλοι οι Ρομά, μπαμπά, αρνιά για σφαγή Όλοι οι Ρομά, μπαμπά, μπαμπά Όλοι οι Ρομά, ο μαμά Όλοι οι Ρομά, μπαμπά, μπαμπά Εντερλέζι, Εντερλέζι Όλοι οι Ρομά, μαμά The family and the dances, the food and the

sacrifice, the music and the celebration of saint George, the flowers, the fires, the holy cross. This is the Roma spring, the celebration of the rebirth of nature. This is Ederlezi.

A Romani day, our day Our day, Ederlezi.

Rituals Tradition

Weddings in the Roma community: a cultural keystone Analysis of the family and marital union as a connective network by Nicòl De Giosa

Roma woman showing her ring

“The family is the heart of society, the vital organ the basic structure of relationships and sociothat develops the basic structure of relationships” economic organizations. The Roma community differs from the mass (individualist) communiFor the Roma community, the family is the ty, in which the value of kinship as a connecheart of society, the vital organ that develops tive network fades, as interpersonal relation-

Tradition Rituals

“The family is the heart of society, the vital organ that develops the basic structure of relationships.”

from the cities and anchored to the old traditions, such as promising a girl in marriage at the age of thirteen. In Roma society that has been influenced by modernization, on the other hand, marriage takes place when the bride and groom reach the age of seventeen or twenty. It’s also important to note that Roma communities have faced discrimination and marginalization in various parts of the world. This impacted their ability to practice their cultural traditions freely, including their wedding customs: efforts to preserve and celebrate these traditions are important for Roma cultural preservation.

ships and descent are the focus of people’s lives. In this context, the marriage ritual becomes the central institution of social organization: marriage establishes close alliances between groups of different descents and is the only cell capable of transmitting ancient traditions. The family, therefore, becomes the main source of transmission and cultural preservation. During the wedding ritual, the Roma community witnesses the formation of a new fami- “The marriage in Roma community is a decily unit, which plays an essential function within sive moment for the evolution of the internal the relationships between the different groups balance of the community” and the life of the individual. The social value of marriage is determined by “Ancient traditions may have undergone a the passage of the bride into the man’s family, a decisive moment for the evolution of the strucprocess of metamorphosis over the years” ture of the internal balance of the same comS ome traditions, over the years, may have munity. Based on this we can infer that the famundergone a process of metamorphosis, of ily structure of the Roma is organized starting change; one of the factors that fosters groups from a patrilineal, male-dominated system, as of Roma communities to transform ancient be- the woman after marriage becomes part of the liefs and customs is their proximity to the dom- husband’s lineage. Following this social bond, inant culture, in the center of the metropolitan the bride will forever be interconnected with areas in which they have settled. In this regard, the members of that particular group by daiit is possible to observe that the Roma com- ly relationships, whether they are domestic or munities marginalized in the most peripheral ar- economic. The Roma marital union, especialeas, are physically and metaphorically distant ly in those communities that decide to observe

Rituals Tradition

the ancient traditions, is mainly endogamous, that is, it takes place between groups of families that are already in a relationship of mutual trust or common descent. However, the endogamous tradition of the Roma community is becoming less and less important every day and is gradually being replaced by exogamous marriage, that is, with a member of Roma ethnicity or a “gagè” (a word that means in the Romani language a non-Roma person) without this, however, being the cause of social or moral conflicts. The wedding ceremony can last for days and is characterized by a lavish party and a large banquet accompanied by singing and music. The proof that will determine the marital union is the chastity of the bride, therefore the demonstration of the woman’s virginity becomes the main moment of the ceremony. The chastity of the bride represents for the Roma family a great honor and prestige and, according to their values, is the demonstration of the good education that fathers have imparted to

“Family relationships weave a network that consolidates social connection in Roma community.”

their daughters, becoming worthy of the respect of the husband and his family.

“Family relationships weave a network that consolidates social connection in Roma community” The Roma community’s deep-rooted sense of family and group identity, plays a pivotal role in shaping their worldview. Within this community, the concept of an individual exists in close connection with the family and the larger group. In fact, inter- and intra-family relationships form an intricate network that not only strengthens social cohesion but also expands through the bonds forged by marital alliances. The perpetuation of Roma culture undeniably owes much of its resilience to the unifying power of the family and the institution of marriage. These familial connections reach beyond immediate relatives, extending to create a vast network of solidarity among different families. These close alliances serve as a cornerstone for the effective development of social, economic, and political relationships within the community. This intricate tapestry of interconnected families, not only fosters cultural preservation but, also, fuels the thriving life of the Roma community across various aspects of society.

Tradition Food and Music

Unlocking the rich history of Romani music Its cultural significance and artistic value

by Paolina Elezi

many waves and on which a great emphasis is placed. Generally, sources state that it developed around the 15th century using Roma music is a category of its own and there stringed instruments such as the lute in Italy is a separate term for it, as it comes from the and Hungary (Rombase, 2021). Roma or Gypsies. It is about nomadic people “Guitarist Jean “Django” Reinhardt with roots from Northern India. Due to the frepioneered this type of music.“ quent movements, their music has been influenced by different peoples and cultures, resulting in diversity and different musical colors. The Roma are known for working professionally with music. They played at important cereThe music of the Roma is challenging to find monies, such as weddings, christenings and fuas a prototype, since, as mentioned above, it nerals. Since they did not have their place, they was influenced due to their migration. How- created their own spaces in each country they ever, it is characterized by fast or slow mel- settled. Their music, therefore, comes from odies and, of course, the voice that presents countries where they lived and incorporated musical instruments and linguistic elements. The Romani language dominates their songs. Roma music includes a diverse variety of musical genres and categories. Some of the most important categories will be analyzed below.

Rewind

Lute

Members of a French-Hungarian Romani musical band pose for a photograph with their instruments.

Food and Music Tradition

The dance of Gypsies (Danza de gitanos). Granada, Spain

Flamenco

Let’s see some of the most well-known catego-

ries of Romani music, which also have an international influence. Flamenco could not be missing from this category. Flamenco comes from

Flamenco today

nomadic people of India who migrated to Spain in the 15th century. Due to the concentration of immigrants in ghettos, they kept their dance and music. According to sources (Ispania.gr, 2008), the word “Flamenco” is synonymous with the

Tradition Food and Music

als. Over time, Flamenco became more and word “Gypsy” because that is what the Spanish more known worldwide: elements from Latin called the beggar Indian immigrants. America began to enter and instruments such the flute and the saxophone were added. FlaIt must be mentioned that there are some the- as menco can be expressed through music, guitar ories regarding the origin of “Flamenco”. Acplaying, dancing and singing. cording to politician Blas Infante “flamenco” derives from the Spanish-Arabic expression Ederlezi “fellah-mengu”, meaning “peasant without land”, but this might come from a political per- From Spain, we arrive in the Balkans, with the ception. On the other hand, Demófilo, Spanish musical category of Ederlezi, a traditional folk anthropologist, author and folklorist, supports song of the Roma of the Balkan peninsula. With that “Flamenco” owes its name to the first ex- “Ederlezi”, the gypsies celebrate the return of ponents, the Gypsies, who are also called “Fla- spring, as it allowed them to move and was mencos”. The reason why Gypsies are called also a reasonable period for trade and work in Flamencos, possibly derives from the word “fla- the fields. It’s an important holiday for the gypma”, implying the fiery temperament of gypsies sies, along with August 15. In Slavic countries, (Espanol.gr, 2009). it is celebrated according to the old calendar on May 6. The word “Ederlezi” comes from the Turkish word “Hıdırellez”, which means the be“Due to the frequent movements, ginning of spring. In the Balkans, variants of their music has been influenced the word are used, such as “Herdeljez” and “Erby different peoples and delezi” (Tsitirides, G., Parallaxi, 2020).

cultures, resulting in diversity and different musical colors.”

Gypsy jazz

G ypsy jazz is a cross-section of the histoA round the end of the 18th century, King ry of Roma music. Generally, the principal in-

Charles III of Spain, recognized some rights of the Gypsies, like their release, because they were “Gitanos” (Library of Congress Blog, 2021). Thus, they started to have contact with the locals and the Spanish people added their characteristic passion and eroticism.

Flamenco was at its peak from the middle of

struments that prevail in this type of music are the guitar and the saxophone, but the accordion, the violin and the clarinet also contribute. Rapid alternating changes in rhythm are also observed and spontaneity is a characteristic element. The melody is emotional and, at the same time, straightforward and honest.

the 19th century to the beginning of the 20th. Guitarist Jean “Django” Reinhardt pioneered The dance was also admired by higher social this type of music. He appeared in the 20s-30s classes and the dancers were also profession- in Paris and, together with the Ferre brothers,

Food and Music Tradition

they developed the Jazz Manush that attracted many people. Note that Django is from the Manouche gypsy tribe, often referred to by the French name “Jazz Manush” or “Manouche Jazz”. The term is now widely used for this style of music. After huge success, tours all over Europe followed. Specifically, Jazz Manush is said to have started at a time when musicians living in France tried to recreate the popular music that came from abroad in their own “gypsy” way. The theme of this style is performed not only with the help of the guitar, but is complemented by the sound of the accordion and violin (Gigafox, 2023).

Django’s performance was unlike anything the

French and other Europeans had heard, as Django’s improvisations amazed people with their imagery and even perfection. The birth of a new musical culture marked the era of the 30s of the 20th century. We could say that Jazz Manush remains one of the most popular trends in jazz today.

Conclusion

Therefore, behind some of the most essential categories of music that are known to this day, interesting stories arise from the arrival of the Roma in European countries. From the enchanting and passionate music of Flamenco to the classic note of Jazz, Romanis have left their mark on the world music scene. Below, you can check the Spotify list by scanning the QR code with songs we recommend to have an idea according to the above information.

Did you know? Music can help in the healing process, dismantling walls and boundaries, reconciliation and education.

Django Reinhardt

Tradition Food and Music

The Romani Gastronomy: Preserving the Past, Savoring the Present A Culinary Odyssey through Romani Food Culture

by Eluan Magnan

Have you ever wondered how a single ethnic ropean countries, Romani cuisine may exhibit

group, the Roma, whose roots trace back to India, managed to create a culinary tradition that weaves together influences from across continents? What are the secret ingredients that transform humble staples into dishes bursting with character? Join us as we embark on a journey through the world of Romani cuisine, where each recipe tells a story, and every meal carries the weight of generations. Discover the fascinating history and the vibrant present of a cuisine that’s both deeply rooted and remarkably diverse. So, are you ready to savor the unique and explore the unknown?

The Journey of Romani Cuisine: From India to Europe

The culinary odyssey of the Romani people be-

gins in North India, a region renowned for its spices. From there, they embarked on a remarkable journey across continents, eventually reaching the Balkans. Along the way, they absorbed the culinary influences of each culture they encountered. Initially, Romani cuisine retained its Indian roots, with an emphasis on spices and rice. As they traversed the Middle East, they were influenced by Persian and Middle Eastern culinary traditions. Additionally, Romani cuisine often incorporates locally available ingredients, resulting in a diverse array of regional variations. Hence, within different Eu-

unique characteristics, but it always maintains its foundational elements.

Presentation of Romani Cuisine: A Tapestry of Influences

The Greek Romani cuisine is a perfect example of the cultural mosaic found within the Roma community. Their historical journey through numerous countries exposed them to a rich diversity of ingredients and culinary traditions. Greece, in particular, played a pivotal role as a cultural crossroads. The influence of Turkish cuisine is evident in Romani dishes, mirroring broader Greek culinary influences. Ingredients such as fragrant Greek olive oil, local herbs like oregano and rosemary, and the use of freshly caught Mediterranean seafood, all contribute to the unique flavors that define Romani dishes. In the Romani tradition, food holds a significant place, serving as a link to their heritage and a symbol of resilience.

Food and Music Tradition

Preserving Tradition: Romani Cuisine’s Roots and Resilience

“When we talk about Romani food and tra-

dition, we find special recipes passed down through families. Dishes like Gypsy pie (Saralia), the festive Plecsida, and the tasty La Papiska each have a unique story. These recipes are more than just food; they show how the Romani keep their heritage alive in every dish.

Romani cooking is all about tradition, using

easy methods, local ingredients, and family recipes passed from parents to kids. While Romani dishes may be a bit different in various places, they often use things like meat, veggies, and spices to make tasty meals.

Globalization’s Threat to Culinary Tradition

However, the rich tradition of Romani cuisine

faces a significant threat from globalization. As the world becomes interconnected, many ancient culinary cultures risk to be lost. Recipes handed down through generations are often replaced by processed foods and fast-paced meals, while traditional culinary skills and techniques take a back seat. This loss in the transfer of culinary know-how compromises the richness and diversity of global cuisines, along with the preservation of cherished family traditions. To prevent these culinary treasures from vanishing, it is essential to raise awareness among the youth about the importance of traditional cuisine and impart the necessary skills to carry forward these invaluable traditions.

In conclusion, Romani gastronomy is a capti-

vating journey through time and place, reflecting the resilience and adaptability of a people whose culinary traditions have transcended borders and centuries. From its origins in India to its intricate tapestry of influences in Europe, Romani cuisine is a testament to the power of food to preserve heritage and tell stories. Yet, in the face of globalization, these precious traditions are at risk of fading away. It falls upon us, the custodians of culinary heritage, to ensure that the flavors, techniques, and stories of Romani cuisine continue to be celebrated and passed down to future generations. Let us savor the past and savor the present. Did you know? Food is a powerful cultural bridge, traversing borders and blending traditions. It forms unique fusions and defines cultural identities.

SPECIAL people

Maybe you just need art… by Pınar ŞAHİN

What do you feel when you look at art? I don’t know what you feel, but I can explain what happens in our brains. Looking at art helps you retain information, increase creativity and think about different things. All this is done by the visual part of your brain, so you become a visual thinker in a way. Einstein and Tesla, for instance, were visual thinkers. Looking at art lifts your spirits, makes you feel good, gives you understanding and insight: art is our one, true, universal language as humanity.

in a field called Neuroaesthetics, that helps us to understand how art improves our mental abilities and heals our bodies. For example, looking at Van Gogh’s paintings activates V5, the visual movement part of the brain.

I’m Pinar Sahin (Zeborah) and I’m a painter. I don’t know which parts of your brain will be activated by looking at my paintings, but I’m sure your body will start to do good things too. Enjoy the development of your brain while look-

To deepen our knowledge about the impact of ing at art.

art on our brains, scientists are doing research

Eluan Magnan: My sense of humour is so unique that it’s virtually undetectable.

Pinar Şahin: This is where I started to become famous.

people SPECIAL

Iryna Stryha: Fangirling over Aristotles.

Emma Strocchi: You can easily buy me with a gluten-free beer and an anthropological magazine.

Maelis Juvin: Is it too cliché to say that I like travelling.

Svenja Kesseler: Talks all day about social issues, literature and food.

SPECIAL people

İlknur ÇİFTÇİ: Let the sun be in your heart.

Francesca Muratori: I promise I won’t forget you when I marry Harry Styles.

Georgia Tentzidou: Just a daydreamer who loves chocolate and coffee.

Nicol De Giosa: I’m trying to save the world from early morning people.

people SPECIAL

Eirini Georgiakaki: Constantly fighting for human rights and social justice.

Paolina Elezi: Uses sarcasm as a gateway.

Flora Lasinger: Anybody want to play a game of cards?

Jaqueline Schett: My hidden talent is guessing middle names.

SPECIAL people

Paula-Ștefania Domocoș: “Guys, let’s go to the beach straight from the office”.

Maria Lina Anagnostidou: Sometimes I wonder what happened to the people who asked me for directions.

Kaity Leivaditis: “If you need any random facts about cinema or Jane Austen’s books just let me know.

Loan Josse: Wish to change the world but first i have to clean my room.

Balkan Hotspot Team Eirini Georgiakaki, 24 years old, Greece

Eluan Magnan, 20

Jaqueline Schett, 19 years old, Austria

Kaity Leivaditis,

years old, France

22 years old, Greece

Emma Strocchi, 27 years old, Italy

Loan Josse, 22 years old, France

Flora Lasinger, 18 years old, Austria

Maelis Juvin, 22

Francesca Muratori, 23 years old, Italy

Maria Lina

Georgia Tentzidou,

İlknur ÇİFTÇİ, 25

Paolina Elezi, 22

years old, Belarus

Pinar Şahin, 25

years old, Türkiye

Anagnostidou,26 years old, Greece

Nicol De Giosa, 25 years old, Italy

Iryna Stryha, 22

18 years old, Germany

years old, France

21 years old, Greece

years old, Türkiye

Svenja Kesseler,

years old, Greece

Paula-Ștefania

Domocoș, 22 years old, Romania

General Directors: Editors: Aristodimos Paraschou Emma Strocchi Christian Cibba Loan Josse Nicòl De Giosa Graphic Designer: Anna-Maria Diamantidou Find us: www.balkanhotspot.org Usb_ngo.gr

The volunteers responsible for this publication are hosted in Greece in the framework of the European Solidarity Corps. This project has been funded with support from the European Commission. This publication [communication] reflects the views only of the authors, and the Commission can not be held responsible for any use which may be made of the information contained therein.

Balkan Beats 47- Romani Insights

Articles inside

Unraveling the Educational Crisis: Roma Children in Greece

The impact of artificial intelligence on Romani Integration

EDERLEZI

Through Young Eyes

Journey of Romani people, from India to Dendropotamos

Ceija Stojka

Maybe you just need art…

The Romani Gastronomy: Preserving the Past, Savoring the Present

Unlocking the rich history of Romani music

Weddings in the Roma community: a cultural keystone

Quiz time!

Psychological Consequences of Discrimination

Police violence against Roma people

Voices of Resilience

Second chance school: A hidden gem in Dendropotamos

Here is My Africa!

The Arrest of Antoñito el Camborio on the road to Seville

Famous Roma People: Two of Hollywood’s most iconic figures and their Romani roots