Discuţie:Ienişii

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[modifică] Despre Gabori

articol ziar Arad

Una dintre acestea este cea a Gaborilor aradeni - prelucratori de tabla, confectioneri de burlane (cetarne), ceaune, stropitori, palnii (tolcere), vatraie si lopeti. - care mai tin inca sa se individualizeze prin mod de viata, port si comportament de ceilalti. (Scurta convorbire cu un gabor aradean) - Cum de va diferentiati de ceilalti rromi? - In comunitatea rromilor noi, gaborii, avem o traditie aparte si nu ne schimbam legile. Prin obiceiurile pe care ni le-au lasat stramosii nostri, palarii, fuste lungi, si barbatii, obligatoriu, mustati. Avem si anumite sarbatori spefice... - ca, de exemplu... -... o nunta la un copil. Copiii nostri se logodesc la 6 -8 ani prin noi, parintii si se insoara la cel mult 15 ani. O fata care ajunge la 16 ani nemaritata, gaborii nostri incep sa o ciufuleasca (barfeasca) ca-i fata batrana. - Miresele se cumpara? - La noi nu se vand copiii, ca la alte comunitati de rromi, ci parintii dau zestre atata cat pot ei si ambele familii de parinti ii ajuta pe tineri ca sa aiba cu ce porni cat de cat spre viitor. - Meseriile acestea cum le deprindeti? - Meseria se mosteneste si invata totodata de la parinti sau rude inca din copilarie si pentru asta nu ne trebuie nici un fel de scoala. La 15 ani un tanar trebuie sa cunoasca bine meseria, ca trebuie sa castige dupa ea o bucata de paine, sa-si tina familia. - In afara de burlane, ce mai confectionati? - Acoperisuri, invelisuri de tabla sau de arama, patrate, hexagonale, facem si reparam cazane de cupru, caldari de tuica, ceaune pentru fierberea branzei si urdei. Dar lucram si cu inox si cu aluminiu. - Cu aur? - Nu, nici cu aur, nici cu argint. - Limba rromana pe care o vorbiti difera mult de a celorlalti? - Difera, dar m-am putut intelege si cu frati bulgari si cu frati spanioli si francezi, in marea majoritate. - Multi rromi traiesc imprastiati prin Europa. Cum va simtiti in Arad? - Eu fac parte din etnia maghiara a rromilor nascuti in Romania, asa ca ma numesc cetatean roman, indiferent cum ma va descrie cineva, si ma simt aici pe pamantul meu, unde m-am nascut si unde am crescut, unde am imbatranit si vreau toata viata mea sa raman aici.

[modifică] Clasificare

One can distinguish the main following groups, listed after their historical background and linguistic features (we use the Rromani plural of the names): A) archaic groups referred to as "1st stratum" 1) endaja in the Balkan sub-group Yčrli (Istanbul, Üsküdar), Sepetçies (mainly İsmir; means "basket-weavers"), Erlides (Sofia and Küstendil), Kalajdjie (Lom and Kumanovo; means "tinkers"), Kovŕčǎ or Arabadjěe (Kumanovo; mean "blacksmith" and "carter"), Bugurdjěe (Cossovia), Drďndarǎ (Sliven and surroundings), Topanlěe (Tophana area of Skopje), Konoplǎrǎ (Skopje; means "rope-sellers"), Mohadjčrǎ (in Prishtina; means "exiled), Arlěe or Thare Gone (Southern Serbia and Cossovia; means "hot bags"), Kohrane Rroma (Cossovia), Mećkŕrǎ (Albanian Myzeqe; means probably "bear-totem"), Kabudji (Central Albania, with subgroup Vakërde), Rupane Rroma and Baměđǎ (Southern Albania), Baćňrǎ and Fićěrǎ (Greece, also called Turkňjifti by the majority), Spoitňrǎ and Xoraxane Rroma (Southern and Eastern Romania), Kirimětika Rroma (Crimean Rroms, Ukraine), Zargŕra (Iran) 2) Carpathian sub-group Ursŕrǎ (Romania; mans "bear-leaders"), Kiśinvci (Moldova; means "Chişinau-dwellers"), Gurvŕra (mainly Hungarian area of Kiskunság), Karpati (Northern Hungary, Slovakia, Poland – also referred to in Poland as Bergětka Rroma or "black Gypsies, Degeś", both to be avoided) 3) Vendetika Rroma (Southern Hungary, Slovenian Prekmurje and Austrian Burgenland – mainly referred to as "Rroma") 4) Balto-Russian sub-group Polska Rroma (Poland – also referred to as "white Gypsies"), Xaladitka Rroma (Russia and Belarus; means "Russian/soldier Rroms"), Servětka Rroma (Russia and Ukraine), Ćuxnětka Rroma (Latvia), Lalorětka Rroma (Estonia), Finitika Rroma (old form, formerly used in Finland and part of Sweden). 5) Welsh sub-group (extinct) B) intermediate groups of 1st stratum with the mutation Cerhŕra (Hungary; means "tent-dwellers"), Colŕra (Hungary: Kapośvar and Budapest), Hohere (Transylvania; occasionally referred to as Gabor), Maćhŕra (Hungary) C) groups formerly split from main trunk (1st stratum) 1) Sinto Northern (Germanic) sub-group gŕdjkene Sinte ("German" Sintés: Germany, Austria, but also France, Belgium, the Netherlands, Udine area in Italy), prŕjśtika Sinte ("Prussian Sintés": Germany, Elsaß), vŕlśtika Sinte (or "Romance" Sintés: mainly France), Lalčre (ex-DDR, Tyrol ‒ almost extinct), Sŕstike Sinte (Hungary, former USSR ‒ probably extinct) 2) Sinto Southern (Italic) sub-group Sinte piemontese (mainly Piedmont and Provence), Sinte Lombardi, Venete 3) Rrom di Abruzzi e di Calabria 4) Rromhorvat (Milano) 5) speakers of Ibero-rromani Catalan Kalo, Andalusia Kalo (with a Portuguese sub-branch), Euskaran Kalo and Occitan Kalo (both extinct) 6) speakers of Anglo-Rromani 7) Lajuse Rroma (Estonia) D) groups referred to as "2nd stratum" (past tense and copula 1st person in "em") Gurbčtura (Serbia; means "exiled"), Filipidjies, Xandůrǎ and Kalpazŕja (İzmir and Greece; Filipidji means "from Plovdiv"), Thamŕrǎ (Southern Serbia), Ćergŕrura (Bosnia, Montenegro, some areas of Serbia, Croatia; often called Gabel in Cossovia and Montenegro; Ćergar means "tent-dweller"), Djambŕzura and Madjůrǎ (Macedonia; Djambŕzi means "horse dealer"), Śkodrŕnǎ (Albania, also called Ćergŕrǎ; Śkodrŕni means "from Shkodër"), Vlaxěčko (Bulgaria, also occasionally referred to as Karderar), Sastërnenqe Rroma (Rîmnicu Vîlcea and surrounding area, Romania; means "iron workers", in Romanian "fierari") E) groups referred to as "3rd stratum" (similar to 2nd stratum, but with the mutation) Lovŕra (basically in Hungary but also in Poland, Scandinavia, Belgium etc...) Drizŕrǎ (Hungary; means possibly "rag-collectors") Kelderŕśa or Kelderŕra (basically in Romania and Russia, but also in Yugo-slavia, Scandinavia, Poland, Germany, France, the USA, Latin America etc...) "olašski cigáni" (Slovakia).

Further remarks on how to handle with these groups

In all human societies, there are forces of convergence and merging in opposition to forces of divergence and separation. Each kind of forces can be prevailing according to the context: in a wider context, the convergence forces of mutual recognition usually predominate while at the local level the divergence forces tend to exaggerate the differences between the communities. The identities are the result of a healthy balance between the two. However, some external influences can tend to smooth out or even erase the differences between the groups; this can be for example the result of a commonly perceived discrimination, bringing several groups into a common hostility to racist majority. On the other hand political manipulations can magnify occasional variations and create distinct, or even antagonistic, identities out of slight differences. The saddest and probably most famous example is that of Rwanda, where the distinction between Hutus and Tutsis had remained anecdotic until colonization times but was eventually turned into an official and administrative category, which lead decades later to the genocide of 1995 with 500.000 persons slaughtered. As a matter of fact, the difference between Hutus and Tutsis had not been made up by the European colonizers, it was a remnant of an earlier occupational an cast system, but the European politicians, with the help of the ethnographers and missioners, turned it into an "ethnic" distinction (although it was by no means ethnic), which served as a pretext to a power struggle, with the criminal effect we all know. Similar attempts are made in various populations among differing denominations or confessions, as in present day Iraq between Shiites and Sunnites, not creating indeed differences already existing but fostering the streams of hostility between them, while pretending just to stick to reality, instead of promoting a policy of good common life. Similar policies were noted in the past in Albania between the three faiths coexisting in this country but they failed. Nowadays, the overemphasizing of religious differences among Rroms, with the creation of specific representatives for them in international bodies, not only is radically contrary to the Rromani tradition, which has inherited from the Indian wisdom a spirit of mutual respect and affection between denominational differences, but can also lead to unwished struggles for power and harmful splits among Rromani groups.

In this respect, one should be alerted by the long-lasting policy of division developed in Hungary by authorities on the basis of existing differences between old-settlers Rroms, called "Hungarian Gypsies" [Magyar Cigány]), on the one hand, described as good sedentary farmers, hard-working, well-to-do, well-integrated people who have supposedly forgotten Rromani, and 19th century new-comers (or perceived as such), on the other hand, called "Vlax", (i.e. the "Wallachian") Gypsies [Oláh Cigány], and seen as highly mobile, lazy, poverty-stricken outsiders who "talk Gypsy". In fact they combine all the stigmas attached to both peoples Hungarian peasants most despise, namely Gypsies and Romanians. The slightest friction between "Hungarian" and "Wallachian" Rroms is exploited by the authorities to weaken any sense of common identity between the two, although both are victims of history, the first of the forced assimilation policies of the Austro-Hungarian imperial machine, the second of the crushing effects of five centuries of slavery. In terms of dialect, the "Vlax/non-Vlax" split is all the more irrelevant in that every linguist who attempts to employ it adopts different criteria to extend it to dialects which did not come into the original reckoning. As a result, depending on who is doing the classifying and the criteria adopted, a given dialect may be seen as both "Vlax" and "non-Vlax" by different linguists, while within Romania itself the distinction loses all semblance of relevance. It should thus be seen as a purely historical trait, reflecting the order in which different Rromani groups spread to countries bordering Romania: "non-Vlax" being those established since the Middle Ages, "Vlax” those who arrived around the time that slavery was abolished in Romania (1856). In addition, the areas where Romanian was formerly spoken, and therefore the Romanian linguistic influences, reach far beyond the current Romanian state frontiers, what makes the whole issue even more complicated. Anyway, no inferences of a linguistic, or cultural, and especially political, nature may be validly drawn from these facts. Unfortunately, this opposition, which is in the final analysis an overt expression of some peasants' ethnic prejudices, is still to be found in most publications devoted to the Rroms.

Currently in Yugoslavia another parting is attempted on a dialectal background, namely between so-called "Arlěa" and "Gurbet" Rromani dialects. These are popular names (meaning respectively in Turkish "old-settlers/settled" and "exiled") of local varieties of Rromani but they are now extended to designate the speakers of respectively the Balkan variety of the 1st stratum and of the 2nd stratum of the Rromani language, which are separated by hardly half a dozen dialectal features. This reminds of the situation twenty years ago, before the unity of the Rromani language had been evidenced thanks to the lexico-statistical method and is probably due to the ignorance prevailing in Yugoslavia about recent outputs of scientific research in the Rromani realm. However, everyday speakers of these Rromani dialects know very well that the Balkan variety of the 1st stratum and the 2nd stratum are closely akin and that both can be used with total mutual understanding, without any obstacle. In fact, some individuals tend to impose their own person through a particular dialectal form and their attempt is supported by various authorities, for various reasons.

In fact, insisting on sub-group identities and especially on dialectological divisions mirrors less the natural differences between Rroms of various geographic backgrounds than the difficulty of the majority population to perceive the Rroms as a regular people among others and Rromani as a real language. Although the variations between the Rromani dialects propriae dicti are nor greater than those existing within the Bask (Euskara), German, Italian or Rhaetic languages for example, many persons still prefer to view Rromani as a cluster of dialects (or even, like Yaron Matras in his project backed by the PHARE funds, as a possible "hidden jargon") than as a real language, because this perception suits better to the obsolete image they have of a "wild" population with elusive dialects than the notion of language, which they correlate to the idea of a "civilized" nation. Many persons, even in good faith, are hindered in changing their minds and accept with great difficulties to update their information. Some others consider it more profitable to stick to outdated views.

The various group and sub-group identities make up indeed a cultural wealth, but they should not be exaggerated at the expense of the feeling of Rromani commonality, which is axis of the rromanipen. On the other side, a solid solidarity has to be developed not only within the Rromani people, but also with other minority peoples, be they without compact territory as the Beás-Rudari, the Travellers, the Western-Armenians, the Ashkalo-Egyptians, the Aromanians, the Yeniches etc. or with a territory of their own, and obviously beyond these groups, with the majority populations and with all kinds of other identities in Europe in order to promote a real harmonisation of all the components of our societies.


[modifică] Cuvinte ebraice in limba ienisilor

Die Jenischen sind nach der Auffassung Luthers eine Spliter und Mischgruppe der sich nicht sesshaft machenden Juden ihrer Zeit. Dafür spricht das die meisten Jenischen Worte Hebräischen Ursprungs sind als da wären

schaften (German sind) [are] Hebrew schebet (to be) schofel (German schlecht) [bad] Hebrew schofel (base, low) holchen German gehen [go, walk] Hebrew halach Sochter German Krämer [shopkeeper] Hebrew socher (dealer, trader, etc.) Sore German Ware [product, article] Hebrew sechora (trading) Kis German Geld [money] Hebrew Kis (purse) [14] Rand German Tasche [bag, pocket] German word [der Rand = edge, rim, border] Fehling German Arznei [medicine, drug] German word Mertine German Land [land, country] Hebrew medina (province) achlen German essen [eat] Hebrew akal (eat) schwächen German zechen [carouse, booze] Hebrew schakar (carouse) tob German gut [good] Hebrew tob (good) nicklen German tanzen [dance] Hebrew niggen (make music) Bais German Kneipe [tavern, pub] Hebrew Bet, Bait (house)