Gypsy Culture

Roma Culture
The Culture of the Gypsies

       There are many names that refer to the Romani people. The most common name is Gypsies but other popular names are Rom, Roma, Romani, and Rroma. Along with these names there are Cigano, Tsigani, Tzigane, and Zigeuner. Usually, a member of the Roma use one of the names with the prefix "Rom." Another way they may identify themselves is by their tribal name. The term "Gypsy" is generally offensive due to centuries of hatred. The term was invented by Europeans because they believed (incorrectly) that the Rroma had come from Egypt due to their dark skin, hair, and eyes. This term is generally not used by any member of the Rroma.
          The arrival of the Roma into eastern Europe probably occured around 1000 AD when they migrated from Hindustan. In this day and age no one really knows why this happened. Some historians feel that there were probably additional migrations later. Around 14th and 15th centuries the Roma began to appear in western Europe. In the late 19th and early 20th centuries with other immigrants some Roma emigrated to Canada and the United States. After World War II there was another wave of westward migrateion and one after that following the fall of Communised in Eastern Europe.
           In the past, the Roma were considered to be nomads. For most of history they may have been, but this is debateable. However, today most Roma do settle in one single location. It's reported that only around five percent of European Romanies are nomadic.
                  The Roma culture is still very much alive today. Even keeping their language; which is impressive because there is no written form of it. Within the Roma there are three language groups. There is the Romani of Western Europe, the Lomarvren of Central Europe, and finally the Domari in Eastern Europe and the Middle East. Within these groups the Roma are oragised into four main and ten smaller nations or tribes (much like ancient Jewish peoples). Most of these people adopt the dominant religion of their sourroundings.

         Another part of their culture is the clothing. When someone says the word gypsy, a picture that springs to mind is an old woman with long hair, colourful skirts, lots of heavy earrings, flowers in her hair, and necklaces, braclets, and rings hanging off her fingers. In part, this sterotype is true. Traditionally a woman's legs may not be showing; to expose one's legs is terribly offensive and this is why long skirts are worn. They cover the lower part of the body which is "marime" (impure). Part of this tradition probably came from the protection against sexual advances long skirts would give. Usually, these skirts are of bright colours and made of many layers. For a woman's wardrobe, colour is the only variation. It is a custom in many tribes that married women display the fact that they are married by keeping her head covered. These traditional head scarves are called "diklos." It's common for women to let their hair grow long. If they have very long hair, it's usually braided or rolled into a bun on the back of the head. Also, Roma women usually wear jewlery but not just because it is beautiful. These things are worn for their intrinsic value as most do not have bank accounts of anywhere to keep valuables. Because of this they believe the most secure carrying their valuables on their own persons. Historically, all wealth they acquired has been converted into gold coins called "galbi" or jewelry usually worn on their clothing. Their jewlery was also woven into their hair.
          There is no characteristic clothing for men really. However, many Roma men have wide mustaches and wear large hats. Thsi is because the head is seen as the body's focal point and they want to draw attention to it. For festive occasions, they will wear a good suit and often seem to prefer bright colours. The majority of them only own one suit at a time and wear it until it is frayed before replacing it. Brightly coloured neck scarves are sometimes worn on special occasions. Usually, their clothing is normal for the culture of their country.

       Another important part of any culture is food. Traditionally the Roma's eatting habits were dependant on what was avaliable in the area as they lead predominatly nomadic lives. This would mean that they ate small mammals, leafy plants, mollusks, wild fruits, and berries depending on the location and season. However, with the shift from nomadic to more settled lives, the Roma have begun to eat like the non-Roma in the areas where they live.
          Often the day starts with strong black coffee. Also, the coffee is usually sweetened with much sugar. For many tribes, coffee is a staple food and has been for many years. It's common for the Roma to have many cups of coffee throughout the day. Usually, the Roma do not eat lunch but dinner is served whenever anyone is hungry as it is common to have food on the stove all afternoon. A more formal dinner will probably be served at sunset however. The main dish of this traditional meal would probably be a thick, fatty vegetable stew or soup. Into this soup goes available greens and/or vegetables. Other common ingredients are rice, potatoes, or pasta. Occassionally, meat that has been cooked on a spit or broiled may be had. Game is enjoyed whenever possible and a common seasoning used in Roma cooking is garlic. Instead of bread, some tribes of Roma serve maize cakes. The move common beverage during mealtimes is water.
         Like in many other cultures, celebrations in the Roma culture feature food as an important element. Food plays large roles in religious festivals, marriages, chistenings, and other speical occassions. During these celebrations food is a community event and there is a great deal of sharing. Huge amounts of food and drink are used and there is a great deal of preparation put into it. Traditionally a favourite dish has been roast hedgehog but in recent years this dish has fallen from favour with many Roma. It is said that the hedgehog is rick with a flavour similar to that of pork. (It is important to note here that non-Roma Europeans also eat hedgehog.) Traditioanlly, the hedgehog is flavoured with garlic and then placed over burning hot coals or stones (skin and all). Once the meat has cooked it is usually served wrapped in aromatic leaves. Fowl and chicken may also be cooked in this manner. Another difference between everyday meals and those at special occassions is that during these special times the usual water may be substituted with wine, beer, and other spirits.

          The birth of a child is a special event in Roma culture. Children ensure the continuation of a family line and adds to the respect of the family. Large families are common among the Roma but not all Roma have large families. When a woman announces she is expecting a child, there are certain customs that will be observed for the child to be healthy. Before the birth of a Roma child, these strict rules effect the mothers during pregnancy. Many of these rules are based on the belief that a woman is "marime" (impure) during pregnancy and for the time after the infant's birth until the child's baptism. Once a woman is certain she is expecting, she will tell her husband and the other women of the community. Once she is pregnant her status has changed for it means she is impure and needs to be isolated from the community as much as possible. The other women in the community care for her and she can only spend short amounts of time with her husband during her pregnancy. It is his job to take over domestic duties in most cases when she is unable to handle them, but she will live at home. If she touches objects during this time, sheets or cooking utensiles for example, these things will beome impure. At a later date, the impure objects will be destroyed. In some tribes it will be two or three months before a new mother will be able to approach her husband or preform household duties without wearing gloves.
         Once the child is born, he or she will be subject tot he customs and laws that developed over the centuries. In most tribes the severity of traditional laws has lessened however they still remain in small degrees. It is traditional that the birth not take place in the family's usual home. This would make the home impure. This beliefe is responsible for the large numbers of Roma women who prefer to leave their homes and encampments to give birth in hospitals. If the birth takes place outside a hospital not just anyone is allowed to assist in the delivery. This may only be done by specially appointed midwives or in some cases women who have experinced maternity. Many rites may or may not precede the actual birth. One rite involves the untying of certain knots to ensure the umbilical cord will not be knotted. Some versions of this rite include all knots in the expectant mother's clothing will be cut or undone. Sometimes if the expectant mother's hair has been tied with a ribbon or pinned it will be loosened.
        Other rituals involve the formal recognition of the infant by his/her father. In some tribes the child is wrapped in swaddling on which a few drops of paternal blood are placed. Other tribes cover the child with a piece of clothing belonging to the father. Another tradition is for the mother to put the infant on the ground and the father will pick up the infant and place a red string around its neck. The string symbolises that he acknowledges the child as his own.
         Other restrictions are placed on the family in some tribes during this time. Some tribes believe that the mother cannot be seen by any other man except her husband before the child's baptism. Also, the fathers may be prohibitied from going out between sunset and sunrise. This is so he may keep away from "tsinivari" (evil spirits) which might attack the infant during the night. These spirits may also attack the new mother but only other women (never men or the husband) are allowed to protect her due to her "marime" condition.
         The baptism of the child takes place anywhere from a few months to a few weeks after birth. Usually, between two and three weeks the baptism will take place. During the time between the baptism and the birth the child and mother are isolated from the community. Before the baptism that child cannot be photographed, it's name cannot be pronounced, and in some tribes it's face cannot even be seen in public. This peroid will only end after the baptsim when the impurities are washed away by the immersion in water. This is most commonly practiced by washing it in running water. After this traditional washing, the child may be massaged with oil to strenghten it. Sometimes talismans and/or amulets are used to protect the baby from the evil spirits. After this purification the infant formally becomes a human being and at this point can be called by a name. This name is one of the three that the child will carry through his or her life. This, the first name, is given is a secret forever. This name is whispered by the mother, who is the only one who knows it at the time of birth, and this name is never used. This secret name is to confuse the supernatural spirits by keeping the true identity of the child away from them. The next name given is the Roma name and is used only among the Roma themselves. This name is given informally and is used within the community. The third name will be given during a second baptism which will take place not according to Roma custom but according to the customs and traditions of the dominant religion of the country in which the child is born. This name is not important to the Roma it is only to be used with non-Roma.
       The Roma way of raising chlidren is a little different from many ideas we have about raising children in mainstream America. Some people would even consider the Roma parents too permissive. As the child grows, he or she will be allowed to play at will and imporvise entertainments. Children have a special place in their family and are usually cherished and adored by their parents. It is everyone in the family's responsibility to help raise the child. The child will learn whatever skills can be learnt from their mother or father at first by imitating them in play and then by helping their parents whenever possible. Also, he or she will learn the ways of the Roma, at first by observation, and at a point participation.

        Marriages and engagements are great events for the Roma. Like having children, these events signify the continuation and extension of the family and culture. They are accompanied by great celebrations and marriage signifies a change in position of the married couple in Roma society. After marriage they will be full, productive members of their community. All Roma are expected to marry. For Roma tribes around the world the customs surrounding these events may vary but these are some basic traditions.
        There are many myths which surround the Roma, one of them is that they are immoral and promiscuious. This is not true however and most Roma follow strict rules of sexual behavouir. Young men and women are expected to marry someone within their particular tribe and most Roma marry within their group. Even within other Roma, the choices for marriage may be restricted. This is done to maintain trible and social purity. Should a Roma marry a "gadji" (non-Roma woman) the community may accept her after time assuming she adopts the Roma way of life. However, it is much more offensive for a young Roma woman to marry a "gadjo" (non-Roma man). This is because it is the women who guarantee the survival of the population. In the case of mixed marriages, many tribes will only consider the children Roma if it is the father who the Roma. Also, Roma women are expected to be virgins when they marry. They must also remain faithful to their husbands until death. Traditionally, Roma marriages have occured early, after the age of nine but usually before fourteen. Due to "gajikane" influences however, this tradition no longer surivies in many countries. After marriage, the woman's risk of defilment is greater as Roma see marriage as the end of a woman's innocence.
         Like in other cultures around the world, before one marries a bride must be found. In most parts of the world this is done as it would be done in non-Roma society. The young man courts his desired bride and the young couple may decide to marry. Once they become engaged they will exchange modest gifts. At some point in this peroid the young adults parents will be consulted by the final decision is made by the young couple. The tradition of "bride price" or doweries still exists in many Roma tribes. This payment is made by the family of the groom to the family of the bride. The dowery compenstates the bride's family for the loss of a daughter and to ensure that she will be treated well. In less premissive parts of the world however Roma parents arrange the marriages. The young people may be consulted by their opinions may not be considered in making a final descision. For the tribes that do this, it is an important duty of the parents to find a bride suitable for their son. To do this the parents consider all the young, unmarried women in the group carefully evaluating their individual qualities. Due to intergration into non-Roma society, many young couples are opposed to arranged engagements and marriages and it is not uncommon for them to elope. When this happens the couple usually leaves together for a peroid of time and upon their return they will be chastised. Sometimes the newly wed couple will pay a nominal fine and usually they are accepted as a married couple in time.
         Families play a great role in marriage formalities for the Roma. At first there are long discussions between the parents, ecspecailly over how much "darro" (dowry) will be given for earning power of the "bori" (daughter-in-law). After marriage she will be taken from her family and join that of her new in-laws. In the selection of a bride, physical appearance is the least important thing considered. Prospective brides are judged on their merits, like stamina, strenght, dispositions, manners, health, and domestic skills. As well as the girl herself, her family will also be taken into account along with their prestige in the community. If it is an arranged marriage there will be no courtship. It's also very likely the prospective couple will hardly know each other before they are married. Usually, a third, uninvolved person will be sent to hear out the girl's parents on the acceptability of the young man. The rejection of a formal proposal is a disgrace but if all goes well the father of the boy then calls on the father of the girl. This meeting is polite and serious and the purpose is to obtain the formal consent of the girl's father and establish the price to be paid for the bride. This money is not for the purchase of a bride but rather to conpensate the father for the loss of his daughter. This discussion may be long and will centre around the estimated value of the soon-to-be bride. All of her desired qualities will be taken into consideration and the father will calculate how much she has cost him since birth. Occassionally witnesses are needed to convince the father of the groom of the bride's good qualities. They may argue for a higher prince on her behalf or be called in to mediate.
       Once the fathers have come to an agreement and the bride price is accpeted the meeting will end by the father of the future bride drinking a symbolic glass of wine. This means the boy has been formally approved as a husband for his daughter under all agreed upon conditions. After the formal agreement of terms, there is usually an banquet with music, dancing, and singing. The bride-to-be and fer family usually pretend to be suffering much sorrow at having to leave each other and the groom's family may complain about the high price they had to pay. However, they have already decided the price is fair for the bride who will be a good wife for their son. A few days after teh agreement has been made, a "pliashka" or "plotchka" will be held. This event is for relatives and friends of the couple. The symbole of this celebration is a boolt of wine or brandy wrapped in a brightly coloured silk handkerchief which is brought to the ceremony by the young man's father. Traditionally, a necklace of gold coins is attached to the bottle. The groom's father will take the necklace of coins and places it around the future bride's neck and warmly embrace her. This necklace is to make it clear to all that she is now engaged and is not longer avaliable as a bride to any other man. The groom's father will then drink from the bottle and pass it around for the guests. When the bottle has been emptied it is refilled with brandy or wine to use at the wedding celebration.
       The "abiav" or wedding, is a mostly symbolic act with no religious significance. The Roma do conform to local laws adn customs in countries in which they marry, the non-Roma religious or civil ceremonies are mere formalities. Today oridnary civil and religious marriages are becoming more widely seen however usually they only round off traditional ceremonies. In Roma culture, the fact that two people have agreeded to live together and share their lives is marriage and there is no formal ritual required. The Roma do take marriage seriously, however they do not believe in the importance of formal wedding ceremonies under the church or state. Soem groups of the Roma preform simple traditional wedding ceremonies. Sometimes the bride and groom will join hands in front of the tribe's chief or an elder and promise to be true to each other. A few Roma rites are foucsed on bread. An exmaple of one such rite is the bride and groom will each take a piece of bread and place a drop of their blood on it. Then, they exchange and eat each other's bread. Another ritual involves the couple sitting down surrounding by relatives and friends. A small amount of bread and salt is placed on the knees of the bride. The groom takes some of the bread, puts salt on it, and eats it. The bride them does the same. The union of salt and bread symbolises a harmonious future together for teh bride and groom.
     The joyous festivities celebrating the marriage can last for several days. During this time a huge feast will be serves. Sometimes there will be an open fire over which sides of beef, chicken, game, goose, or whole pigs are roasted. Huge platters of fried potatoes and boiled cabbage stuffed with chopped meat and rice, along with garlic and herbs may be served also. Much drink is served during the festivies and musicisan play traditional rhythmic tunes. There are many songs and dances. Almost always wedding gifts are money. Some families may save a great deal of their money to present as wedding gifts. The gifts of money is to allow the new couple to start their new lives together somewhat financially secure. After this celebration, the groom will take his bride to his home. The bride's family kisses the girl and weep as they unbraid her hair, which is a symbol of her new marital statue. The new mother-in-law helps the bride knot her diklo (head scarf) which is a sign she is a married woman. Never again will the woman be seen in public without a "diklo." It is not that they will take their places in the community. For men, he is now socially accepted by other married men. However, radical changes are in store for the young woman. She will leave her family, gather her personal belongings, and move in with her husband's family. She will be guided by her mother-in-law and expected tot ake an active role in the household. The couple will not move into their own home until the birth of their first child, or sometimes until the birth of several children. Also, they will not be able to refer to each other as husband and wife until they are parents themselves. Before this happens they refer to each other by their first names and when speaking to each other.
       Due to the "informality" of Roma marriages in Western eyes, it may be infered that marriages are not taken seriously. This is incorrect however, marriages are very serious commitments which hold strict obligations for both bride and groom. If a woman is gulity of adultery, she must be taken back by her parents. Then, her parents must return the bride price to the husband's father. Historically, infidelity on the wife's case has had serious consequences including a sentence of "marime" or death. If a young woman's father should feel she has been mistreated by her in-laws your husband, he may take her away. Usually, these sorts of complaints are heard before the "kris" before a final settlement is reached.

       Like life all over the world, the Roma have rituals and customs in regards to the inevitable end we all must come to. Belife in the supernatural in important and common to all Roma. The extent to which these beliefes prevail will vary among the tribes. Usually it is believed we are surrounded by spirits all the time and they should be carefully guarded agianst. The Roma feel that death is a unnaturla, senseless occurrance which should anger all who die. When death approaches, they are not only worried about the heartbreak and pain of the final spearation from a loved one but are also concerened with the possible revenge of the "mulo" (dead). They fear the dead will seek revenge upon the living.
       There are many superstitions that relate to death omens. The most common omen of death is the cry of the owl. Another more logical sign of death is a serious illness. Once they are certain that one of their group is going to die, they send word urgently to all relatives. When this is done distance is no matter. There are fixed contact points ("vurma") the Roma can always find each other in times of need even without fixed addresses. When an emergency arises, relatives and friends are contacted. This is important in case of deaths. All relatives who can appear at the bedside of that person who is dying. At this time it's important to show family solidarity and to get the forgiveness for any hurtful act they may have committed. This is to clear away an hint of a lingering resentment or envy on the part of those who are dying. Dying Roma are never to be left alone. This is out of compassion but also out of fear of possibly angering them. He or she must also not die in the place in which he or she lived. Traditioanlly nomadic Roma move the death bed in front of the tent or caravan under an improvised canopy. Then, friends and relatives gather around the dying Rom night and day. The other Roma in the camp take care of more practical matters like feeding the visitors and tracking down the friends or relatives who were difficult to reach. Crying and sorrow is publicly displayed.
       Once the death finally occurs, the sorrow will increace. From that time until the burial, there are more customs observed and complete absorption into mourning without activities or distractions. During this time there isn't shaving, or combing, or washing of the hair. Also, no food is prepared and only the drinking of brandy, coffee, and/or other liquours is allowed. Mirrors may be covered and vessels containing water emptied. Touching of the body is not encouraged for fear of "marime" (contamination). Due to this belife the person would have been washed and dressed in their finest clothes right before death. Should the death come unexpectedly, a non-Roma like an undertaker is usually called to preform these tasks immediately after the death. Some times believe in plugging the deceased's nostrils with pearls or beeswax to prevent evil spirits from entering the body. The next step is very important, it is the gathering of the things which will be useful to the deceased during his journey from life and placing them in the coffin. Common things included in these are clothing, eating utensils, money, jewelry, and tools. Sometimes a small band is hired to play marches and will go ahead of the coffin. Following the band is the widow or widower, other mourning relatives, and a priest if local religious customs need to be followed. As the procession enters the cemetery the sobbing increases. The display of sorrow will peak as the coffin is lowered into the grave. Generally the mourners throw bank notes and coins along with handfuls of earth into the grave.
       Traditionally, the mourners at Romani funerals would wear red or white. However, today black is often adopted as the colour of mourning. White has been a symbole of protection, purity, and good luck for ages. In some Eastern European tribes women dress entirely in white and men wear white ties and gloves and place white bands around their hats for funerals. Red has often been worn at Romani funerals because it symbolises protection against evil spirits of the dead. The Roma also feel that the colour red brings good luck, most likely because ancient belife blood is the source of life and vitality. Among some tribes, red skirts and blouses are common funeral appearl for women and the men wear red kerchiefs around their necks. Also, red is a dominant colour in Romani funeral decorations. At Romani funerals there is usually a very large crowd. This is a sad occasion, but still an occasion for friends and family to come together and wish the departed a good journey as he or she begins their new life. Some newpaper accounts have described the elaborate funerals helf for an "important" Rom. However, a huge funeral is the rule and not the exception in Roma society; they feel all roma are entitled to enormous funerals.
        After the burial, all material ties with the dead much be ceremonially destroyed. Clothing, linens, and whatever else can be burned will be burned. Cups, glasses, plates, and jewelry that belonged to the dead will be mutilated or broken. In some tribes the animals which belonged to the dead must be killed. There is only one animal excluded from this rule and that is the horse. If the deceased own an automobile or trailer that too may be destroyed or burned. This is done to remove any possible "marime" from the deceased. Some tribes take this a step further and believe the deceased's spirit will need their possessions in the afterlife. Obviously, this destruction of possessions imposes financial difficulties on the surviving family, in recent times it has become more usual to see the family sell the objects rather than destroy them. However, the items are never sold to Roma and they are not sold so that the family profits from the death of a Rom. It's also interesting to note that no Roma would even considering risking "marime" by accepting or buying the items. The end result is that there is no trace of the deceased in Romani camp or household. Thie extends to his or her name, which is avoided unless absolutely necessary.
       Some tribes have a "pomana" after the funeral. This is a huge meal and usually the first meal eatten by the mourners since the death. Sometimes the deceased may be represented at these meals by another person of the same age of the deceased and dressed in a similar way. The "pomana" are held at various intervals traditionally nine days, six weeks, six months, and one year after the death. At each of these pomana, certain relatives announce their intention to end their peroid of mourning. The more distant relavitives begin this and last after a peroid of one year are the deceased's immediate family.
       Traditionally, the Romani believe that life for the dead continues on another level. However, there is also great fear among the dead's survivors that the dead may return in some supernatural form to haunt the living. This is why the name of the dead should not be mentioned, the body must not be touched, and all objects which belonged to the dead must be destroyed. The survivors must be protection from the evil "marime" spirits that the dead can give off. To avoid this sometimes strones or thorn bushes are placed on the grave. They also believe that soul of the dead might be reincarnated into another man or animal. The most feared is the possible reappearance of the dead as a "mulo" (living dead). This mulo may escape from the body and seek revenge on those who harmed them when they were living or cause their death unless strict precautions are taken. The sight of a mulo terrorises the Roma. The mulo can appear as a wolf and this si a sign of bad luck. While superstition plays a large role in Romani life, the rituals connected to death are probably the most filled with fear and supersition

       It would be terribly difficult to make a generalised statement about the occupations of the Roma because they are remarkalbly adaptable to chaning conditions in different countries in which they reside. They are versatile and earn their living by many means. However, there have been two conditions that a job must meet before it will be of interest to the Roma but these are not always the case. One condition is it should leave the Roma free to travel. The other condition is that it should call for as little steady, direct contact with the non-Roma as possible. They would rather maintain their independence and have as little contact with the "gadje" as possible. Services that cater to occasional needs and chainging clientele are suitable for the Romani way of life; a life in which one may need to leave at a moment's notice. Many of the names of the different Romani tribes are based on occupations undertaken during the slavery peroid in Eastern Europe, however they are not a reliable guide to the activities of particular families.
       There are many individual Roma who are peddlers. This is ecspecially common in Europe and they sell goods they have bought cheaply. Others will sell what they make themselves, despite in the twentieth century many Romani crafts have suffered from the mass-produced articles. There are other occupations that are "staple" occupations like metalworking, dealing in scrap metal, fruit or vegetable picking, and horse trading. Women also play a role in the financies of the Romani and they are the ones who will often sell their wares from door to door. Also, the common image of a Gypsy woman reading tea leaves isn't that far from the truth because as an occupation Roma women do do fortune telling sometimes. In the United States the Vlax-speaking Roma call this "reading and advising" and it still very popular. However, usually Roma occupations are divided by sex; the women offer services like fortune telling and selling the crafts of the men, and the men are artisans. It is the women who bring in the money and in most cases, the women who are responsible for managing it.
        Traditionally, the Roma have looked for work that could be done on the move, required little work equipment, and did not call for year-round attention. For obvious reasons, agriculture has never really interested them until recently. Until the time Roma began to take on occasional summer jobs as farm workers. Their commercial activites generally require a minimum of conformity to local administration prodedures. You must speak the language of the people who work with and have a knowledge of local customs. Common spots for Roma vendours have always been common near Romani encampments. Because of movements and travels are uncertain for nomadic Roma, it's difficult to build up a steady clientele. Usually they sell items of minor value like baskets, brooms, cooking utensils, and rakes.
       Traditionally the Roma have been execellent in metalwork. The ancient art of metalworking was probably learned by the Roma during the time they were in India. They have made tools, arms, nails, and cooking equipments. They have been skilled at plating objects in tin or embossing and engraving jewelry. In Romania and Hungry they have been gold washers. They are experts in all forms of metalwork; tinsmiths, coppersmiths, and silversmiths.

       There is a Roma legal system which protects them from internal and external threats as well as a serves as a code to organise Roma society. The Roma law is a cohesive force to protect Roma rights, traditions, interesting, and ethnic distinctivness. Also, it is more democratic than any other law because it doesn't discriminate against those individulas without financial or other influence. Finally, it has maintained its basic form, despite that older methods of punishments have been largely replaced to social ostracism or banishment, because it must be more almost perfect than other laws which seem to be undergoing change constantly. Roma law is self-contained and does not and cannot incorporate the rules of the land in which the tribe reside. Despite this, the Roma do usually know the "gajikano" law. They feel the "gadje" should be responded to and approached with caution. Also, they are cautious with "gajikane" ideas of civil rights, due process, and the neutrality of law. Roma consider non-Roma "marime" and believe that Roma rituals and names will lose their magical effectiveness if told to "gadje." The purity of their law is crucial in assuring cultural intergirty and idenity. The Roma law ensure the host country's cultures and legal systems do not largely influence Roma life. "Romaniya" (Roma law) directs Roma to lead their lives properly and to attain a state of purity and prevent contaimination, but it does not advocate imposing their values on non-Roma people. The purpose of the "Romaniya" is to create kintala (a state of balance) and please the "mule" (spirits of the ancestors). Due to this purpose, no emphasis is placed on conversion of the "gadje" (non-Roma) as they are their ancestors are outside the Roma world.
       Each Roma group is free to find it's own form of meditation. There are many words for "group" in the Romanes language but there are four main associations: "natsia" (nation), "kumpania" plural "kumpaniyi" (an allicance of households, not always of the natsia but of same geographic area together for socioeconomic reasons), "vitsa" (clan), and "familiya" (individual extended family). Each of the units, starting with familiya as it is smallest, is involved in the adminstration of justice. The familiya informally settles minor disputes and larger units will deal with more formal issues.
      Each community is ruled by a chief who is chosen for his wisdom, experience, and age. In some tribes the chief is called "Rom baro" (Big Man). This is a man who inspires respect by his strength and intelligence and sets an example for the other Roma with his life. In most cases, the chief will be able to read and write to some extent. The chief will settle minor disputes on basis of his mature judgment and other members of the community follow his decisions. If the matter is serious like adultery, theft, acts of physical violence, or a very complicated dispute between two parties a court will be convened. This court is called the "kris." If a conflict between Roma of different "vitsi" or "kumpaniyi" arises a "divano" may assemble. This is an informal prceeding where the chiefs of the various clans will try to mediate a dispute. At a divano, the parties do not have to attend nor are they bound by the chief's suggestions. However, in most cases the contestants will bow to peer pressure and settle the case and complete disregard for the chiefs' recommendations could possibly cost them the respect of the community. If the dispute cannot be settled in a divano a "kris Romani" may be used. In the past the kris usually mediated cases of moral or religious issues, property losses, and matters of honour. Within these cases fall matters of disregard of marime taboos. If it is a serious matter like theft, acts of physical violence, adultery, debts, and serious marime violations, or a complicated dispute between two parties a court is convened. This is the most important moral force in Roma life. The tribe elders will hold a meeting to select a man or men to act as "krisniorya" (judges) for the kris. The planitiff will choose the judge to preside over his cause and the defendant can veto the plantiff's choice. The "krisnitori" (judge) is surround by members of the kris council who will act as associate judges. Usually, five or more ment from both sides, usually the elders, form the council. The most respected and wisest men available at the time will make up the members of the court. Never are there women members. Judges are chosen because of their own personal authority but will be expected to allow behavoiur that would be considered disrtuptive in "gajikano" trials. Participation of the audience is encouranged by custom and therefore expected and memebers of the audience may feel as if they should express their views. In the end, the judge weighs teh value of the cumulative evidence to make a ruling. Witnesses will be seen as credible if their statements appear to be true. Also, a person who can show in court that he or she has conformed to accpected communal standards may be considered credible. Tribal chiefs are not always aware of all the laws. This is because the laws have never been codified or written down. For generations, the laws have been passed down by words of mouth and the laws are interpreted according to contemporary custom. Former interpretations of laws may be revised over time as the needs of the community change. This exclusive reliance on oral transmission has led to a high degree of flexibility in the law as well as a shared feeling the law is clearly defined. Few Roma will ever challenge this idea and there is strict adherence to the law.
        Calling a kris is a terribly important event in Roma life. In all cases, the aggrieved party must request the kris, which will be held at a netural kumpania. The plaintiffs and defendants must represent themselves and advocates are fobidden at the kris. However, should the alleged victim be very young, sick, or old the nearest male relative of the victim will bring the case to the kris. If the welfare of the community demands a joint action, a whole clan may be a plaintiff. At one time an audience of the kris would have been largely male as women and childless or unmarried men were only allowed to attend if they were needed to be a witness. Now, however, the entire family is allowed to attented for support. Witnesses may speak freely about the case for the Roma believe no justice can be brought about without hearing the full matter. Ornate stories referring to folk tales and mythology and exaggerated claims are common. If memebers of teh audience think the witness is not being responsive or truthful, they may make jokes or hiss. If the matter is delicate, like adultery, witnesses and the public may be excluded from the kris. At the kris only Romanes may be spoken. Arguments are usually presented in a special oratory that is different grammatically from ordinary Romanes and is like our legal jargon. When the accused testify on their own behalf they are expected to be honest. To futher ensure honesty, the kris can invoke the magic power of the mule (dead) using an oath. Should the witness swear an oath, an altar of justice made up of iucons of the clan present is erected. Guilt and punishment will be decided by the judge but he may ask expert opinions from tribal elders or chiefs.
        Socially disruptive behavour may result in legal actions, including a sentence of marime. There are strong taboos against exploiting or stealing from a fellow Roma. Also, the Rome consider crimes of violence and noncommerical associated with gadje as crimes against Romani society and marime because of this. A marime lable can be removed by the forgieness of the offended party, time, or another kris Romani. Readmission to Roma society following a sentence of marime is often followed by celebration. Divorces in Romani society are terribly complex. Although Roma marriages may not be legal marriages in gajikano law they are arranged possible and the groom's family will pay a dowry. Should a divorce occur a kris may be called to deteremine how much of teh bride price should be returned to the groom's family. In economic cases the Roma believe that every Roma has the right to work. This is why groups divide territory into economic units. The verdict is declared in public to all who are present. If the accused is found innocent there is a celebraion and an oath of peace. The kris' decision is binding and final. If a defedant is found guilty, there are many penalties which may be invoked. There could be symbolic such as having to pay all court expenses inclucding food and drink for the judges or very serious like permanent banishment from the Roma community.