DADYVES I TAJSA
Writing about the Gypsies is not easy. The name itself is a problem. It has been superseded in public life by politically correct word “Roma” – the proper noun. The question is whether justly. In my view it is not justified. Indeed, the word “Gypsy” is synonymous with swindler and thief in Polish and other languages. However, it is also associated with bright, unconventional personality, with someone who goes against all convention and loves freedom, music, wandering, etc. In common belief Gypsies, especially women, can penetrate into the world that is inaccessible to ordinary people, into supernatural world. These are healers, witches and fortune-tellers whose services are still highly popular in Polish cities. Every such image is a stereotype and as such generalizes, becoming trivial and treating thieves in the same way as honest people.
Trying to avoid negative stereotypes, some Gypsy organizations activists as well as officious romophiles (sometimes more Gypsy than the Gypsies themselves) strive to change reality condemning public use of the word “Gypsy”. Consequently, expressions like Gypsy love, Gypsy autumn, Gypsy fortune-tellers, a lovely Gypsy playing a violin and even bohemia should be withdrawn from Polish language. To make it more absurd, we would have to intervene in the Polish proverbs, too.
In order to justify condemnation of the word Gypsy, it is said that Rom is a proper noun, hence the only correct and admissible in use as the word Gypsy was coined by the non-Roma. Yes, indeed. If we do accept these arguments, it may not come as a surprise to us when some day Germans will ask us to call them Deutsch and Hungarians – Magyars. On the other hand, Poles could be outraged at the word Lengyels used by Hungarians or Lachs used by Ukrainians.
I do defend the word Gypsy as I have been living and working with these people for fourteen years. Not all of those who call themselves Gypsies would say they are Roma. There are Sinti in Germany, Manush and Kale in Spain and France.
Writing about the Gypsies is not easy. It is hard to confine them to social framework. It is impossible to generalize about them as well as to assign them to a special category. It is even difficult to calculate their population – it is estimated that there are between 8 to 12 million Gypsies in Europe. What about the whole world? Presumably, there is up to 2 million in the USA, several hundred thousands in Latin America, tens of thousands in Australia. Every source, every next book written by a gypsylogist shows different numbers.
It is known that the Gypsies come from India, presumably from northern Punjab, and that they left thousand years ago. Why? Who were they, what were they doing before they set out for Europe? It is under dispute whether they were a group of musicians given or sold to another country by their ruler or untouchable pariahs. There is also a theory that Roma ancestors were warlike Ragupts who set out for the West.
It is known that the language of Gypsies originates from Sanskrit and the culture we know today was formed during their long wanderings. In the very beginning, Gypsies were warmly welcomed in Europe but the attitude of Europeans towards ‘newcomers’ quickly changed and expulsions ensued. Gypsies were prohibited from their wanderings as well as using their own language. They were jailed, mutilated, murdered and people were hunting them just like they were hunting animals. Edicts against Gypsies were common in Europe. The history abounds in the examples of persecution, especially in German-speaking countries. Gypsies were forced to flee these countries to Poland in XVI century and call themselves Polska Roma since then.
The persecution reached its peak during World War II in the Nazi Germany where extermination of Jews and Gypsies was a part of state policy. It is estimated that half of the Gypsy population died – in concentration camps or shot in their carts. Historians call it a ‘forgotten Holocaust’.
Gypsies cannot be distinguished as a nation due to the lack of their own state and religion. There is even difficulty with their language – romani – which, although used, does not make it easy for Gypsies living in different countries to have an every-day conversation. The longest distance between these countries, the more difficult it is. It is caused by other languages that influence romani,, making it increasingly diverse. Another problem is a rapid degeneration of romani. I dare to state that it is gradually fading. For ages, it was a language of the nomadic people, used only in speech, thus it is not powerful enough to shield itself from other languages’ influence. As long as Gypsies were wandering and contact with strangers was restricted, their culture (therefore, language which is immanent and extremely important ingredient of culture) was not exposed to external influence. Fundamental changes occurred when Gypsies started settling down (even by force and under coercion, especially in socialistic countries) and the technology began developing rapidly. Although Gypsies remained mobile, they do not use real carts with horses any more. Nowadays, a Gypsy ‘cart’ is a caravan with all the equipment – electric cooker, washing machine and fridge. Television occupies dominant position in many Gypsy households but still, it does not say a word in their language.
Gypsies face also other problems: illiteracy, widespread unemployment, diseases, high death rate, inhuman living conditions. Education of Gypsy children, provided in their language, may be a solution to these problems. Therefore, publication of books and magazines in romani language is necessary. It has already succeeded, especially in these places where the Gypsy intelligentsia live. There is a Ghandi gymnasium in Pescu, Hungary, one can study Gypsy culture at the university in Nitre, there is a radio station in Budapest and a Gypsy television in Macedonia. Million of Gypsies in Europe live below the poverty line today. Foundations, associations and other organizations work in order to change it.
International Romani Union (IRU), a pan-Gypsy organization, began its work thirty five years ago. Today, it aspires to represent all the Gypsies in the world and it is gradually becoming a powerful political power fighting for their rights. IRU initiated a process of nation-creating. It established an anthem, a flag and dates to which all the Gypsies can refer as their holidays (8 IV – International Roma Day, 2 VIII – liquidation of the Gypsy part of the concentration camp in Auschwitz-Birkenau). An attempt was also made to standardize romani. Thus far, IRU documents have been produced in romani, but the process of dissemination will last many years, if succeeds.
Contrary to popular belief, Gypsies do not form a homogenous ethnic group. Particular groups differ from others by their language, customs, lifestyle, internal organization and their clothing. Some of the groups look down on others articulating: “We are the only real Gypsies”. Therefore, Gypsies with slightly different customs are perceived as worse. Even in Poland, where 20 – 30 thousand of Gypsies live, there are four groups of Gypsies. Not only do they not get in contact but also they avoid it. Distance they maintain is all too visible.
What is common to all Gypsies is the state of being a Gypsy, the romanipen. It is a kind of unwritten catalogue of behavior, clothing, etc. which should be complied with if one wants to be called caco Rom (the real Rom). Strong dislike stems from the varied way Gypsies interpret it, depending on the group.
What is unusual for a non-Gypsy in Gypsy culture is their attitude towards time. It is easy to notice the difference, it seems that Gypsies live beyond time. Time runs in a completely different way – not quicker, not slower. Differently.
I believe that this impression is accurate. I’ll elucidate it further. Romani language consists of two words describing the closest future. Past, present and future. Word dadyves means: today. And this is what actually matters. Only that what exists today, what is for sure, touchable and accessible. Word tajsa is used to describe both yesterday and tomorrow. Used in an appropriate tense takes on an appropriate meaning. Yesterday… Who cares what happened yesterday? If yesterday was fine, it’s OK. If wrong, what can we do? The best way is to forget. Brooding over it does not make sense. And what about tomorrow? No one knows actually what the future holds.
Writing abort Gypsies is not easy. These are people whose world still lives its own life – world that is not easily accessible to strangers and sometimes is arduous to accept. These are people who represent enviable level of esteem for the elderly. Family is the highest value and they are ready to sacrifice everything for it. Hmm, these are people who marry their thirteen year old daughters. Finally, these are people who have never declared war but suffered in all of them.
Writing about them is not easy. You want to protect them from aggression they are already subjected to, you want to avoid hypocrisy of the political correctness. On the other hand, you do not want to generalize and perpetuate stereotypes.
If you want to write about Gypsies, get to know them. And make an effort to understand them.
Jacek Milewski
Translated by Natalia Mielech
The article comes from the quaterly SECESjA issue no. 3 (5) 2006