Romani society and culture

Roma wedding in Sofia, 1936

Marriage in Romani society underscores the importance of family and demonstrates ties between different groups, often transnationally. Traditionally an arranged marriage is highly desirable.[12] It is custom for the parents of the groom to pay the family of the daughter. Parents of the potential bridal couple help identify an ideal partner for their child. Parents may pressure a particular spouse on their child, because it is an established norm to be married by your mid-twenties.[12] School, church, weddings, and other events are also popular environments for finding a prospective spouse. Potential couples are expected to be supervised or chaperoned by an adult. With the emergence of both social media such as Facebook and mobile phones, and the advancing education of women, many traditional mores and conservative views have become less rigid. In some Romani groups, for example the Finnish Roma, the idea of a legally registered marriage is ignored altogether.[13]

Marriages outside their own groups are extremely rare and often not welcomed. Christian and Muslim Roma generally do not get married. There are marriages with non-Roma Gadjo, especially Roma woman and Gadjo men. Balkan and Turkish Muslim Roma men who came to Germany as guest workers have sometimes married German women. Traditionally, the Romani community is highly patriarchal, such that issues like virginity are considered essential in unmarried women. This practice provides a visible representation of a young women's preserved purity and thereby the maintained honour of her family. As a result, men and women often marry very young.

The Romani practice of child marriage has generated substantial controversy across the world. In 2003, one of the many self-styled Romani "kings", Ilie Tortică, prohibited marriage before the parties were of legal age in their country of residence. A Romani patriarch, Florin Cioabă, ran afoul of Romanian authorities in late 2003 when he married off his youngest daughter, Ana-Maria, at the age of twelve, well below the legal marriageable age.[14]

Bride kidnapping (not to be confused with the romanian bride kidnapping tradition) is believed to be a traditional part of Romani practice. Girls as young as twelve years old may be kidnapped for marriage to teenage boys. This practice has been reported in Ireland, England, the Czech Republic, the Netherlands, Bulgaria and Slovakia.[15][16][17] Bride kidnapping is thought to be a way to avoid a bride price or a means for a girl to marry a boy she wants but that her parents do not want.[17] The tradition's normalisation of kidnapping puts young women at higher risk of becoming victims of human trafficking.[15][16]

The practices of bride kidnapping and child marriage are not universally accepted throughout Romani culture. Some Romani women and men seek to eliminate such customs.[18]

Romani mothers breastfeed their children for optimal health and increased immunity. They also view this as a gift from God, and a help to building healthy relationships between mothers and children.[19]

Christian Roma rite, parts of the human body are considered impure: the genital organs, because they produce impure emissions, and the lower body.

Clothes for the lower body, as well as the clothes of menstruating women, are washed separately. Items used for eating are washed in a different place.[20]

Childbirth is considered "impure" and must occur outside the dwelling place; the mother is considered "impure" for 40 days.[21]

Death is seen as "impure" and affects the whole family of the dead, who may remain "impure" for a period after the death; usually private items of the dead are considered to be impure and are to be buried in his/her grave or given to non-Romani poor people. "Impure" is not literal but rather linked to cleanliness.

This practice of burial (rather than cremation) is also found amongst the nomadic people of Western India to this day. Notable deviations from this practice exist among German Roma and British Romanichal, the latter holding a tradition of cremation similar to that of some Hindu cultures. Up until the mid-20th century they invariably burned the deceased person and all their earthly belongings, including the dwelling place, all which was considered spiritually impure. During the latter half of the 20th century British Romanichal began adopting the burial customs of their Continental cousins. It is believed the soul of the deceased does not officially enter Heaven until after the burial.

Romani people incorporate their values into how they raise their children. There is an element of impurity placed upon both the mother and father after the mother gives birth. This impurity is lessened if the child is a male and the family is considered "lucky". Traditionally, the couple will live with the father of the groom until their first child is born. Romani people place high value on extended family so godparents, along with this other family, are active in the child's life to ensure its well-being.[22]

Romanipen (also romanypen, romanipe, romanype, romanimos, romaimos, romaniya) is a concept of Romani philosophy encompassing totality of the Romani spirit, culture, law, being a Rom, a set of Romani strains.

An ethnic Rom is considered to be a Gadjikane Roma in Romani society if the person has no Romanipen. Sometimes a Gadjo, usually an adopted child, may be considered to be a Rom if the person has Romanipen. As a concept, Romanipen has been the subject of interest to numerous academic observers. It has been hypothesized that it owes more to a framework of culture than simply an adherence to historically received rules.[23]

Significant changes in Romani culture following the Second World War have been attributed to the suspension of these social norms, as strict rules relating to food and contact with certain classes of people broke down. This period also coincided with a perceived loss of authority invested in traditional leaders, the primary maintainers of Romanipen.[24] Furthermore, the Roma who found themselves under Soviet control during the war, while deported to the east of the Urals and often persecuted, were generally left alone to follow their orthodox practices and thus preserved strict interpretations of Romanipen. However, the Roma who lived in other countries of eastern Europe, in the face of widespread discrimination and society's attempts at forced assimilation, often had to compromise their strict interpretation of the customs to survive. As a result, the whole concept of Romanipen became interpreted differently among various Roma groups. Muslim Roma as example considered an uncircumcised Man as impure.

A considerable punishment for a Rom is banishment from Romani society.[25] An expelled person is considered to be "contaminated" and is shunned by other Romanis.

Travelling Roma left symbols or signposts for their traveling fellows, known as patrins (an old word for leaf).

Romani Code, or Romano Zakono, is the most important part of Romanipen. It is a set of rules for Romani life. It differes from Groups and Religions.

Though Romani ethnic groups have different sets of rules, Oral Romani cultures are most likely to adhere to the Romani code, these communities are geographically spread.[26] There are proverbs about the Romani Code and customs, such as:

• There exist as many customs as there are Romani groups. (Kitsyk Roma, dakitsyk obychaye in Ruska Roma's dialect)
• There are many Romani groups, but the Romani Law is One. (Romen isy but, a Zakono yekh in Ruska Roma's and Kaldarash dialects)

Rules of Romani Code describe relationships inside the Romani community and set limits for customs, behavior and other aspects of life.

The Romani Code is not written; Romani people keep it alive in oral tradition.

The kris is a traditional institution for upholding and enforcing the Romani Code.

The code can be summarised in pillars; the main pillar representing the polar ideas of baxt (pronounced "baht") meaning honour and ladž (pronounced "Ladge") meaning shame.[26]

It is honourable, in some Romani cultures, to celebrate baxt by being generous and displaying your success to the public. The focus on generosity means sharing food is of great importance to some groups of Roma. Making lavish meals to share with other Romani visitors is commonplace and in some cases not having food to share is considered shameful.[26]

While in India, the ancestors of the Romani people followed the Hindu religion. This theory is supported by the Romani word for "cross", trushul, which is the word which describes Shiva's trident (Trishul).[27] A Hindu foundation means that the concept of kuntari, a universal balance, is central to the people's spirituality. Kuntari means that all things belong in the universe according to their natural [28]

Many branches of Christianity, like Eastern Orthodox Church and Catholic Church, Protestantism and in modern time several evangelical groups have been adopted by Roma. In Romani language a Christian Roma is named Dasikane, the meaning is sometimes given as a slave or servant[29]

Ritual bath during the Romani pilgrimage of Saintes-Maries-de-la-Mer

Blessed Ceferino Giménez Malla is considered a patron saint of the Romani people in Roman Catholicism.[30] Saint Sarah, or Kali Sara, has been revered as a patron saint in the same manner as the Blessed Ceferino Giménez Malla, but a transition occurred in the 21st century, whereby Kali Sara is understood as an Indian deity brought by the refugee ancestors of the Romani people, thereby removing any Christian association. Saint Sarah is progressively being considered as "a Romani goddess, the Protectress of the Roma" and an "indisputable link with Mother India".[31]

The holy Aunt Bibi, by orthodox Christian Roma at the Balkans, many saints and deities are like: Baba Fingo and Bababilyos two male deities, and E Gugli Sagiya a female guardian angel, Devleski Day a mother goddess, also the Ursitory.

Roma often adopt the dominant religion of their host country if a ceremony associated with a formal religious institution is necessary, such as a baptism or funeral (their particular belief systems and indigenous religion and worship remain preserved regardless of such adoption processes). Some Roma continue to practice "Shaktism", a practice with origins in India, whereby a female consort is required for the worship of a god. Adherence to this practice means that for the Romani who worship a Christian God, prayer is conducted through the Virgin Mary, or her mother, Saint Anne. Shaktism continues over 1,000 years after the people's separation from India.[28]

Romani elders serve as spiritual leaders; there are no specific Christian Roma priests, churches, or Christian Roma scriptures, the exception being the Pentecostal Roma, most in Western society.[28]

Within the United Kingdom, a large proportion of British Roma (40% by some estimates) are members of Light and Life, a Charismatic Pentecostal Christian movement.[32]

It is a custom among Muslim Roma that the foreskin must be buried after Sunet Bijav, (Religious male circumcision ceremony).[33] They believe the foreskin will come back to men in Paradise (Jannah), based a Hadith from Sahih al-Bukhari 6524: The Prophet (Sallallahu Alaihi wa Sallam) said: "You will be raised on the Day of Judgement barefooted, naked, and uncircumicized (with foreskin)." Burying the foreskin is also a tradition among Malaysian Muslims[34]

For the Muslim Romani communities that have resided in the Balkans for centuries, often referred to as Horahane Roma or "Turkish Gypsies", all Muslim Roma got a Religious male circumcision, the following histories apply for religious beliefs:

• Bulgaria: In northwestern Bulgaria and Sofia and Kyustendil, Islam has been the dominant religion. In southwestern Bulgaria (Pirin Macedonia), Islam is the dominant religion, with a smaller section of the population, declaring themselves as "Turks", continuing to mix ethnicity with Islam.[35]
• Romania: Muslim Roma Minority at the Dobruja.[36]
• Greece: Muslim Roma in Western Thrace.[35]
• Albania: Albania's Romani people are all Muslims.[35]
• Macedonia: The majority of Romani people believe in Islam.[35]
• Serbia: in the disputed territory of Kosovo the vast majority of the Romani population is Muslim.[35]
• Bosnia, Montenegro and Herzegovina: Islam is the dominant religion.[35]
• Croatia: Following World War II, a large number of Muslim Roma relocated to Croatia (the majority moved from Kosovo).[35]

In the Balkans, the Roma of North Macedonia and southern Serbia, including the disputed territory of Kosovo, have been particularly active in Islamic mystical brotherhoods (Sufism)—Muslim Roma immigrants to Western Europe and America have brought these traditions with them.[37]

Ukraine and Russia contain Romani Muslim populations, as the families of Balkan migrants continue to live there. The descendants' ancestors settled on the Crimean peninsula during the 17th and 18th centuries, but most descendants migrated to Ukraine, southern Russia and the Povolzhie (along the Volga River). Formally, Islam is the religion that these communities align themselves with, and the people are recognized for their staunch preservation of the Romani language and identity.[35]

Most Eastern European Roma are Roman Catholic, Eastern Orthodox, or Muslim.[38] Those in Western Europe and the United States are mostly Roman Catholic or Protestant. In southern Spain, many Roma are Pentecostal, but this is a small minority that has emerged in contemporary times.[28] In Egypt, the Roma are split into Christian and Muslim populations.[39] For countless years, dance has been considered a religious procedure for the Egyptian Roma.[40] In Turkey, the Romani people are Muslim and the males are circumcised, while the majority of Roma in Latin America have maintained their European religions, with most following Eastern Orthodox Christianity.[41]

Since World War II, a growing number of Roma have embraced Evangelical movements. For the first time, Roma became ministers and created their own, autonomous churches and missionary organizations. In some countries, the majority of Roma belong to Romani churches. This unexpected change has greatly contributed to a better image of Roma in society. The work they perform is seen as more legitimate, and they have begun to obtain legal permits for commercial activities.[41]

Evangelical Romani churches exist in every country where Roma are settled. The movement is particularly strong in France and Spain; there are more than 1,000 Romani churches (known as "Filadelfia" or simply el culto) in Spain, with almost 100 in Madrid alone. In Germany, the most numerous group is that of Polish Roma, with their main church in Mannheim. Other important and numerous Romani assemblies are in Los Angeles, Houston, Buenos Aires, and Mexico.

Theravada Buddhism linked to the Dalit Buddhist movement of B.R. Ambedkar has spread among European Roma, particularly in Hungary, although it is still a minority.[42][43]

An uniquely Roma religion, based on Romani mythology, founded after the Yugoslav Wars by Dasikane (Christian) Roma and Horahane (Muslim) Roma. The religion is amed after Devla, the word for God in Romani language.

Romani music is very important in Eastern European cultures such as Hungary, Russia, and Romania.[46] Performance practices by Romani musicians have influenced European classical composers such as Franz Liszt and Johannes Brahms.

Romani boy in bear costume, part of entertainer team for working Christmas crowds. Budapest, Hungary.

In Eastern Europe, Roma often live in depressed squatter communities with very high unemployment, while only some are fully integrated in the society. However, in some cases—notably the Kalderash clan in Romania, who work as traditional coppersmiths—they have prospered. Although some Roma still embrace a nomadic lifestyle, most migration is actually forced, as most communities do not accept Romani settlements. However, each year in May approximately 10,000 to 15,000 Romani people go on a pilgrimage to Les-Saintes-Marie-de-la-Mer in Southern France. Roma arrive in caravans for celebrations, weddings and religious ceremonies.

Many countries that were formerly part of the Eastern bloc and former Yugoslavia have substantial populations of Roma. The level of integration of Roma into society remains limited. In these countries, they usually remain on the margins of society, living in isolated, ghetto-like settlements (see Chánov). Only a small fraction of Romani children graduate from secondary schools, though numerous official efforts have been made, past and present, to compel their attendance. Roma frequently feel rejected by the state and the main population, creating another obstacle to their integration.

In the Czech Republic, 75% of Romani children are educated in schools for people with learning difficulties and 70% are unemployed, compared with a national rate of 9%. In Hungary, 44% of Romani children are in special schools, while 74% of men and 83% of women are unemployed. In Slovakia, Romani children are 28 times more likely to be sent to a special school than non-Roma, whilst Romani unemployment stands at 80%.[57]

In 2004, Lívia Járóka and Viktória Mohácsi of Hungary became the two current Romani Members of the European Parliament. The first Romani MEP was Juan de Dios Ramírez Heredia of Spain.

Seven former Communist Central European and Southeastern European states launched the Decade of Roma Inclusion initiative in 2005 to improve the socioeconomic conditions and status of the Romani minority.