Auf den Strassen von Skopje und Shutka tanzen Jamaikanische und Balkanische Sänger zu hybriden Rythmen. Für alle Fans der kommerziellen Musik, mit Bildern aus Skopje und Shutka.

http://www.youtube.com/watch?v=2aDYAfA_plQ

In the streets of Skopje and Shutka Jamaican and Balkan singers dance to hybrid rhythms. For all fans of commercial music, with pictures from Skopje and Shutka.

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To increase the networking character of the Gypsy Studies in the Internet in Leipzig a virtual machine was established (NTF _ Network of Tsiganological Research) which gives experts of Gypsy studies a better tool for networking into their own hands. This platform has a number of ways in which it can support and promote networking.

Anyone who wants to participate in this network is invited to send a email to ftf@uni-leipzig.de. Those interested should also note shortly, for what he wants to use such a network: as an information network (consumer), for the scientific work (contributor) or  for own projects (collaborator).

After getting the invitation you may be log in into

http://vmethno.rz.uni-leipzig.de:8080/share/page/site/NTF/dashboard

(At the first step this virtual network is somehow at the stage of experimet to gather experiance.) Basically the virtual machine allows to crosslink Gypsy expert Research (NTF) working on four different levels. Within a project there can be set up an internal newsroom, which also could be connect to a public blog, which publishes selected content public in the Internet. A calendar provides information about important dates that may be relevant to the group.
A wiki is responsible for creating free content. These can be edited by all active members of the project and discussed.
A link list provides information on similar projects on the Internet and a discussion forum allows the detailed debate of specific issues.

These possibilities may not be used by all the members and some may lead to confusion. That is why there are different kinds of insight into the whole system.

Insight and Roles

The simple user (consumer) has access to all the contents of the project, but can determine only a little for himself. He can comment on content and bring topics into discussions, but can’t adjust or alter content.

If someone is Contributor in a project, he can not just see all data, but also create content by himself.

If anyone is planning to start his own sub-project, such as Orient Gypsies, Antitsiganisms, political gypsy studies, gypsies in South America or else he/she may be equipped with the role of a coordinator. This coordination tasks require a little insight into the software structure, but after a few steps is will be less complicated.

In order to provide a first insight into the possibilities, we have built as the first step the Gypsy expert library.

The Gypsy expert library

http://vmethno.rz.uni-leipzig.de:8080/share/page/site/digiBib/dashboard

The Gypsy expert library is the first project within the Gypsy expert network research. Here you can search in parts of the library holdings and other archives. For this, the digital library has follwoing structure:

Pictures / Movies / Text / Music

Data provided can be uses by each member of the platform for scientific purposes. All members are also invited to send in their own data collections in any form or upload.

How to submit content for the Virtual Library?

Submitting data ist best done by creating external mailboxes, with all possible data

pictures / movies / text / music.

Most intuitive for sending large content here  http://www.dropbox.com/ (second is somewhat more complicated, with prior arrangement but with  more storage space).
Personal Pages – Personal Projects

The internet plattform will now be progressively expanded to a network, to exchange information and data, projects and collaborative work can begin. In addition to the extension of the digital library, it will give the opportunity to make your own personal pages within the network in which users can give information to own research, projects and contact informations.
A list of links to interesting sites on the net, an internal newsroom in the form of an internal blog will  be established.

In den Bestrebungen die tsiganologischen Forschungen in ihrem Vernetzungsgrad zu erhöhen, wurde vor wenigen Wochen eine Intenetplattform im Netz eingerichtet (Netzwerk Tsiganologischer Forschung). Diese Plattform hat eine ganze Reihe von Möglichkeiten, mit der es Netzwerkarbeit unterstützen und fördern kann.

http://vmethno.rz.uni-leipzig.de:8080/share/page/site/NTF/dashboard

Wer an diesem Netzwerk teilnehmen will, der wird aufgefordert, eine email an ftf@uni-leipzig.de zu senden. Er sollte hier auch kurz begründen, wozu er solch ein Netzwerk benutzen will: als Informationsnetzwerk (consumer), zur wissenschaftlichen Arbeit (contributor), als Ebene für eigene Projekte (collaborator).

Grundsätzlich erlaubt das Netzwerk Tsiganologischer Forschung (NTF) die Arbeit auf vier verschiedenen Ebenen. Innerhalb eines Projekts kann man eine interne Nachtrichtenzentrale einrichten, mit der man auch einen öffentlichen Blog vernetzen kann, der ausgewählte Inhalte dann für alle im Internet sichtbar macht. Ein Kalender informiert über wichtige Termine, die für Gruppe relevant sein könnten. Eine wiki ist für das freie Erstellen von Inhalten zuständig. Diese können von allen aktiven Mitgliedern des Projekts editiert und diskutiert werden. Eine Linkliste informiert über ähnliche Projekte im Internet und ein Diskussionsforum erlaubt das detaillierte Diskutieren spezieller Fragen.

Diese Möglichkeiten mögen nicht von allen Mitgliedern ausgeschöpft werden und mögen bei einigen zur Verwirrung führen. Deswegen gibt es verschiedene Arten von Einblick in das gesamte System.
Einblick und Rollen

Der einfache Nutzer (consumer) hat Einblick in alle Inhalte des Projektes, kann jedoch nur wenig darin selbst bestimmen. Er kann Inhalte kommentieren und Diskussionen einbringen, jedoch keine Inhalte  einstellen oder verändern.

Will jemand Mitarbeiter (contributor) in einem Projekt werden, so kann er nicht nur alle Daten Einsehen, sondern auch Inhalte selber erstellen.

Hat jemand vor, ein eigenes Subprojekt zu gründen, etwa Orientzigeuner, Antitsiganismus, politische Tsiganologie, Südamerika oder anderes, so kann er mit der Rolle eine Koordinators ausgestattet werden. Diese Koordinationsaufgaben verlangen ein wenig Einblick, sind aber nach wenigen Schritten nicht mehr kompliziert.

Um einen ersten Einblick in die Möglichkeiten zu gewähren, haben wir als erstes Projekt die Tsiganologische Bibliothek aufgebaut.
Die Tsiganologische Bibliothek

http://vmethno.rz.uni-leipzig.de:8080/share/page/site/digiBib/dashboard

Die Tsiganologische Bibliothek ist das erste Projekt innerhalb der  virtuellen Maschine kurz Netzwerk Tsiganologischer Forschung. Hier kann man in Teilen der Bestände der Tsiganologischen Bibliothek und in anderen Archivbeständen recherchieren. Hierzu werden in einer Digitalen Bibliothek in den Sparten

Bilder / Filme / Texte / Musik

Daten bereitgestellt, die ein jedes Mitglied der Plattform für wissenschaftliche Zwecke nutzen kann. Alle Mitglieder sind aber auch dazu aufgefordert, eigene Datensammlungen in jeglicher Form einzuschicken oder hochzuladen.

Einschicken von Inhalten für die Virtuelle Bibliothek

Das Einschicken geschieht am besten mittels auswärtiger Postfächer, in die alle möglichen Daten
Bilder / Filme / Texte / Musik hochgeladen werden können. Am intuitivsten zum Verschicken großer Inhalte sind hier http://www.dropbox.com (etwas komplizierter, mit vorheriger Anmeldung aber mehr Speicherplatz).
Persönliche Seiten — Persönliche Projekte

Die Internet Plattfrom soll nun schrittweise zu einem Netzwerk ausgebaut werden, in dem jedes Mitglied Informationen und Daten austauschen, Projekte beginnen und kollaborativ arbeiten kann.
Neben der Berreicherung der digitalen Bibliothek soll es die Möglichkeit geben, eine eigene Visitenkarte ins Netz zu stellen, die über eigene Forschung, Projekte und Kontakte Auskunft gibt.

Teilnehmer der Abschlußexkursion zum Grab der Familie Mohr.

Friday:

Registration starting from 2.00 pm

Panel of South America: Gypsies Scenarios in the Americas (moderation: Andrea Steinke):

3.00 – 5.00 pm Economy and social organisation among Calons in Brazil

  • Introductory documentaries: „Diana & Djavan“, 2008, São Paulo (Brasilien), Farbe, 23 Min. Regie: Luciana Sampaio; „Tarabatara“, 2007, Alagoas (Brasilien), Farbe, 23 Min. Regie: Julia Zakia.

4.00 bis 5.00 pm Papers:

  • Martin Fotta: The Money-lenders among the Calons. (english)
  • Márcio Vilar: Dowry as an anticipated inheritance among the Calon Gypsies. (german)

5.15 to 7.00 pm: Pentecostalism and Identity politics among Gypsy groups in Mexico and Argentina

  • Aleksandra Pudliszak: Gypsyness at stake. Identity politics of Buenos Aires’ Calo, Kalderash and Ludar in historical perspective. (english)
  • Agustina Carrizo: Kalderash and Pentecostalism in Buenos Aires. (english)
  • Stepan Ripka: Pentecostal changes of the Virgin of Guadalupe slava among Mexican Kalderash. (english)

7.00 Debate

7.30 Dinner

Evening: Opening-Party

Saturday:
9.00 am to 1.00 pm: Political panel (moderation: Tobias Marx):

  • Introduction by Tobias Marx: “Antitsiganism” (german)
  • Michael Hönicke: “Antitsiganism” (german)
  • Tobias Marx: “Political represantation of Roma in Bulgaria – A historical continuum?: Roma-leader and Roma-elites in history and present days” (german)
  • Rüdiger Benninghaus:” Antitsiganism” (german)

Lunch from 12.00 to 2.00 o’clock

2.00 to 6.00 pm: Panel of the Orient: “The gypsy term and its limits” (moderation: Olaf Günther):

  • Clara Wieck : “Between niche-economy and integration: The Van Bagria of Rajasthan” (german)
  • Lothar Drechsler: “Smith in Tibet and Mongolia” (german)
  • Just Bödeker: “Luri in Belutschistan” (german)
  • Johanna Fricke: “We eat monkeys” (german)

Evening: Film: “Nomad`s land”, 2008, Schweiz, Farbe, 90 Min. Regie: Gael Metroz; Gipsy music and dance

Sunday:
9.00 to 12.30: Panel of Europe/ Panel of abscondence (moderation: Henning Schwanke):

  • Angelica Pesarini: “Romanian gypsy women in Rome” (english)
  • Nicolai Barbov: ”The construction of the identity of Bulgarian Roma in the Internet” (german)
  • Lucia Rozkopalova:  “Gypsies in Slovakia” (english)
  • Final discussion

Afternoon: Guidance on the south-cemetary of Leipzig to the grave of Franz Mohr

This presentation focuses on identity politics of Buenos Aires’ Calo, Kalderash and Ludar Gypsies. The context is the recent emergence of Gypsy activism and Gypsy Pentecostalism in Latin America. Based on very limited observations and archival data research I hypothesize that Gypsy culture in Argentina is the expression of various competing local and emergent transnational views of Gypsy identity. I will draw a picture of the variations of the ways in which Kalderash, Ludar and Calo share an understanding of themselves considering the groups’ own criteria for membership.
The history of Argentina as a country of immigrants and recent political focus on multicultural relations provide a particularly interesting framework for the study of identity politics. The issues at stake will be approached from the historical perspective. I will briefly pay attention to Gypsy immigration to Argentina. Moreover, oral accounts of the past will be scrutinized.  The premise is that what is remembered and the ways in which memories are structured are formative in the present identity constructions and influence intergroup relations.

In November 2009 there was an interdisciplinary conference about “The Gypsies and their Representations” at the State University of Bahia (UESB). Present was an important representant of the “Pastoral dos Nômades” – a department of the Catholic Church supporting Gypsy families in Brazil, specially Calon families, and which has adopted and developed a relatively marked anthropological orientation in last decades – who explained that the marriage dowry (dote de casamento) among the Calon Gypsies could be seen as a kind of an anticipation of inheritance. One reason for that could be resumed as following: no-one wants to receives “things of a dead”. This propriety would represent some kind of danger or contamination. Once a Calon takes and receives only from other Calon, the inheritance must be given while the (future) dead one is still alive. Marriage is perfect time to do that.
The aim of this paper is not to discuss analysis of this statement (which can be found in old Brazilian- Portuguese legislature or law, and in other bibliographical sources) but to take it suggestively in order to reflect and to articulate ethnographic material which has been collected in the two last years. This material concerned mainly a particular Calon network in South Bahia (Brazil), but research’s material includes others Calon family nets from the vicinity regions and another State. Through this I will demonstate some social, cultural and economic relations between death and marriage among the Calon Gypsies.

Recently a journal article called the Ciganos in Brazil to be ‘bankers of sertão’. This is because the Calon Gypsies in Bahia have in past years specialised in money-lending to the surrounding population. The Calons among themselves also create a dense financial net composed of financial obligations. In the presentation I will explore ways in which the Calons conceptualise money-lending among themselves and how it differs from money-lending to brasileiros. By looking at concepts that the Calons use to describe their money- lending to each other, such as help, making of the future, borrow etc., I will try to outline morality behind such activities. Upon discussing the limits of these concepts and what shadow concepts work in the background, I will be able to show that for the Calons important currency serving for evaluation of people is the notion of força.  Força is exemplified not only in money-lending as a general capacity of performing masculine
gypsyness.

For a long time Roma/Gypsies have been considered to be unreligious and apolitical. These assumptions were, as Elena Marushiakova and Veselin Popov argue, rather a product of an ethnocentric and unilateral conception of religion, than of a critical analysis of their performances and perceptions. The unprecedented, current associative, political and religious movements of the “Roma-organisations” and pentecostal churches are now compelling us to revise our understanding of the romani/gypsy identities. Questions about their experiences regarding these novel cultural elements and strategies, and the influence of these phenomena in relation to the constructed ethnic boundaries have become inevitable for the Roma/Gypsies studies.

As in Africa, the pentecostal churches have grown unstopped in the last decades in Latin America. David Martin associates the initial “pentecostal explosion” in the 70s with the development and the propagation of a cultural and economical aperture-model. The author argues that the development of cultural and religious pluralism as well of a transnational capitalism have enabled the rise of a decentralized religion-market, where individuals are able to take distance from traditional religious identities and to try new possibilities. For Manuela Canton Delgado the pentecostal movements articulate not only the global and the local, but also the modern individuality with the renewal of communal structures. Furthermore, the pentecostal deviant praxis and innovation, as well as their emphasis on the possible inversion of the social order offer the socially deprived communities not only discursive but also material resources for the improvement of their situation.

In Buenos Aires, where 70.000 Gitanos from different natii have been living for centuries without being either integrated or specially discriminated by the major societies, the Pentecostalism has also proved to be successful. The pastor and Moldavian Kalderash Ricardo Papadopulos, who belongs to the first generation of preachers in the country, converted to the pentecostal belief in the 60s, after his son was healed miraculously by a french pastor. Since then, he and his family have been preaching God’s will in Romanes to a growing community in Buenos Aires. For Papadopulos and Jorge Bernal – also Kalderash and Roma-Aktivist – the pentecostal belief has become a source of empowerment for the always endangered romani community. The movements have not only encouraged and strengthened old and new networks, revived the language and improved the education level among the Roma/Gypsies; they have also made new symbolical strategies possible: By presenting the romani/gyspies identifications as part of the Christian history, as the children of Abraham’s third wife Keturah – and as such belonging to the chosen communities – it is possible to renegotiate and rephrase ethnic boundaries, and thus their status in the society.

Roma/Zigeuner-Vertreter: vom Tsari Bashi zum Parteivorsitzenden:
Historische Konstante der sozialen Kontaktzone zwischen Roma/Zigeuner-Gruppen und Gaje-Gesellschaften in Mazedonien und Bulgarien

Ob in historischen oder kontemporären Dokumenten: Roma-/Zigeuner-Vertreter oder -Führer werden oft im Zusammenhang mit legitimer Führerschaft, effizienter Vertreterschaft oder mit der Hoffnung auf erfolgreiche Mediation assoziiert. So zum Beispiel auch die Erwartung einer Integration “ihrer” durch sie “repräsentierten” Roma-/Zigeuner-Gruppe oder Gemeinschaft, in die Gaje-Gesellschaft(en) seitens verschiedener Projektfinanziers. Doch bleiben die Realitäten oft oder vollständig hinter den Erwartungen zurück.

Mein Beitrag wird zum einen eine Kontinuität der Erwartungen von Gaje-Instanzen in der Geschichte gegenüber Roma-/Zigeuner-Gruppen aufzeigen. Zum anderen wird er die jeweiligen Reaktionen, Reflexionen und Adaptionen von Personen zeigen, die als “Roma- Führer” oder “Roma-Vertreter” gelten.

Der von beiden Seiten dynamisierte Raum von Aktionen und Reaktionen, Flexionen und Reflexionen wird hier als eine “Kontaktzone” beschrieben, die durch Erwartungen, Festschreibungen und radikale asymmetrische Machtverhältnisse gekennzeichnet ist.