Parentesco y localidad. Un grupo gitano transnacional

La caída del comunismo en la Europa central y oriental y la emergencia de dos estados independientes —la República Checa y la República Eslovaca— llevó consigo una variedad de cambios en la percepción de la identidad de los habitantes de ambos estados. Con la división de la antigua Checoslovaquia, se formaron nuevas fronteras que no influyeron de manera intensa en la percepción de la identidad del grupo de algunos grupos roma/gitanos en los países en cuestión. El proceso de integración de la Unión Europea durante los últimos años llevó consigo nuevas oportunidades: el movimiento de población, las oportunidades laborales y una movilidad laboral más intensa. En el texto vamos a discutir el problema de la identidad en un grupo roma/gitano y el efecto aparecido durante los últimos veinte años relativo a su propia percepción sobre quiénes son. En este texto abordamos los principales temas de nuestra investigación sobre la identidad: la identidad local, la identidad relativa al Estado, la identidad europea y la identidad roma transnacional. Discutiremos sobre la relación mutua entre diversos estratos de las identidades y la medida en que estas relaciones se muestran influidas por el proceso contemporáneo de la integración de la Unión Europea

“Roma” Criminality – Particularities, Causes, Context

Vstupní otázkou textu je, existuje-li specificky romská kriminalita. Ve své studii, která je primárně odpovědí na uvedenou otázku, autor danou problematiku nahlíží programově v perspektivě sociálně-kulturní, kdy jako „Romy“ chápe nositele specifické (tj. romské) kultury a romskou kriminalitu pak následně jako specifickou součást této kultury, respektive jako výsledek kontaktu nositelů této kultury s kulturou majoritní (zde české) společnosti. V této poloze je celý text kritikou všech – v české a slovenské populaci doposud převládajících – představ o tom, že kriminální jednání mají Romové/Cikáni vrozené („v krvi“). V úzké vazbě na centrální otázku se autor snaží odhalit příčiny romské kriminality. V základním plánu pak identifikuje dva základní typy těchto příčin – jednak příčiny vyplývající z determinace specifickou (tj. romskou) kulturní tradicí, za druhé pak příčiny vyplývající z adaptace Romů (v uvedeném smyslu) na současné podmínky české společnosti. Podložím celé studie jsou autorovy výzkumy prováděné jednak v tzv. romských osadách na Slovensku a jednak v tzv. romských ghettech v České republice.The main question of the article is whether there exists a specific Roma criminality. In his study, which primarily answers the above mentioned question, the author examines the issue from the socio-cultural perspective, that is he considers “Roma” as bearers of a specific (i.e. Roma) culture and Roma criminality as a specific part of this culture, or more precisely, as a consequence of the contact of the bearers of this culture with the bearers of the culture of the majority (in this case Czech) society. In this sense, the paper represents a criticism of all the conceptions of Roma criminality based on a presumption that criminal behaviour is part of the Roma nature (“it is in their blood”). In this connection, the author makes an attempt to discover the causes of Roma criminality. At a general level, he identifies two types of these causes: 1) causes determined by a specific (i.e. Roma) cultural tradition and 2) causes resulting from the adaptation of the Roma (in a given sense) to the contemporary situation of the Czech society. The empirical data come from research conducted by the author and his fiancée in Roma settlements in Eastern Slovakia and in the so called “Roma ghettos” in the Czech Republic

Jiří Lípa, Václav Weinrich and the project of the National Geographic Society “Gypsies: Wanderers of the world”

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On Vojvodovo Bulgarians

In recent years, there was a great boom of publications on the village of Vojvodovo. Although there was a plenty of contributions on this topic in scholarly journals recently, there are still some blind spots that remain uncovered by the scholars. One of these are the Vojvodovo Bulgarians, who were – since the 1920s – the second most numerous (!) group of Vojvodovo inhabitants. It is them, the local Vojvodovo Bulgarians, the neighbors of the Vojvodovo Czechs, whose identities, changing in the course of time, we describe in this study.In recent years, there was a great boom of publications on the village of Vojvodovo. Although there was a plenty of contributions on this topic in scholarly journals recently, there are still some blind spots that remain uncovered by the scholars. One of these are the Vojvodovo Bulgarians, who were – since the 1920s – the second most numerous (!) group of Vojvodovo inhabitants. It is them, the local Vojvodovo Bulgarians, the neighbors of the Vojvodovo Czechs, whose identities, changing in the course of time, we describe in this study

Vojvodovo Sketches

The dissertation "Vojvodovo Sketches" thesis consists of an introduction and further of published texts related to Vojvodovo. Vojvodovo, a Czech village in north-western Bulgaria founded in 1900 by about twenty Czech evangelical families from the village of Svatá Helena in what is today the Romanian part of Banat, which they left because of religious disputes and a shortage of land. Although Bulgaria engaged in several armed conflicts in the first decades of the twentieth century, the village flourished economically and the population rose steadily during that period. Eventually, however, its economic prosperity, based almost exclusively on agriculture, was curtailed by a land shortage. As a result, some villagers emigrated to Argentina in 1928. By 1934/5 the village was again overcrowded and suffering serious land shortage. This time some of its inhabitants moved to the Turkish village of Belinci in north-eastern Bulgaria (Isperich region). The history of Czech settlement in Vojvodovo, as well as Belinci, effectively ends in 1949-1950, when the overwhelming majority of their Czech inhabitants left as a part of post-war migratory processes organized under inter-state agreements and resettled in several villages in the South Moravia region of the Czechoslovak Republic. Vojvodovans were renowned for their...Disertační práce "Vojvodovské skici" se skládá z úvodní části a dále z publikovaných textů, resp. edic zabývajících se tak či onak Vojvodovem. Vojvodovo, česká obec v severozápadním Bulharsku, byla založena roku 1900 asi dvaceti evangelickými rodinami z české obce Svatá Helena v dnes rumunské části Banátu, které tuto obec opustily z důvodu náboženských rozporů a nedostatku půdy. I přes několik válečných konfliktů, jichž se Bulharsko v prvních dekádách dvacátého století účastnilo, obec hospodářsky prosperovala a počet obyvatel utěšeně vzrůstal. Hospodářská prosperita, založená takřka výhradně na zemědělství, však po určité době narazila na mez nedostatku půdy, a tak v roce 1928 obec opustila část obyvatel a přesídlila do Argentiny. Ještě před jejich odchodem se obec konfesijně rozdělila, když se roku 1925 od metodistického sboru oddělila část členů a přiklonila se k darbismu. K novému přelidnění obce a souvisejícímu nedostatku půdy došlo ještě jednou v roce 1934/35, kdy část Vojvodovčanů odešla do turecké vsi Belinci v severovýchodním Bulharsku (Isperichsko). Historie českého osídlení Vojvodova, stejně jako Belinců, pak v zásadě končí v letech 1949-1950, kdy naprostá převaha jejich českých obyvatel, tyto vsi v rámci mezistátních dohod opustila a přesídlila do ČSR, kde se usadila v několika obcích v regionu...PhD AnthropologyDoktorský program AntropologieFakulta humanitních studiíFaculty of Humanitie

Voyvodovo bibliography — the second round (A bibliography of Bulgarian works on Voyvodovo — the only Czech village in Bulgaria, up to 2020)

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Editorial

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Strukturální analýza romské religiozity na příkladu rituální praktiky "přísahy u kříže"

The following text is based on the outcomes of a long-term field research carried out in eastern Slovakia, and it focuses on the character and specifics of religiosity of the Romany settlements inhabitants. One of the characteristic features of this religiosity is the fact that its core is still based on magical practices while Christianity only covers it on the surface. We will attempt to document this feature by examining a particular example of a chosen institution, this institution being the ritual procedure of the oath at the cross. Even though this practice is commonly known and frequently mentioned in literature, we are of the opinion that most references have so far been of the character of a mere record without an attempt to comprehend its inner nature. Thus, our objective is to explore the intrinsic logic of this institution, which may moreover be helpful in terms of illuminating the whole of the religious system of the Romany settlements inhabitants because in many aspects it may be treated as a model example of a magical procedure concealed under the garb of Christianity. Consequently, this concrete consideration may be generally valid on the structural level

Search for dark matter produced in association with bottom or top quarks in √s = 13 TeV pp collisions with the ATLAS detector

A search for weakly interacting massive particle dark matter produced in association with bottom or top quarks is presented. Final states containing third-generation quarks and miss- ing transverse momentum are considered. The analysis uses 36.1 fb−1 of proton–proton collision data recorded by the ATLAS experiment at √s = 13 TeV in 2015 and 2016. No significant excess of events above the estimated backgrounds is observed. The results are in- terpreted in the framework of simplified models of spin-0 dark-matter mediators. For colour- neutral spin-0 mediators produced in association with top quarks and decaying into a pair of dark-matter particles, mediator masses below 50 GeV are excluded assuming a dark-matter candidate mass of 1 GeV and unitary couplings. For scalar and pseudoscalar mediators produced in association with bottom quarks, the search sets limits on the production cross- section of 300 times the predicted rate for mediators with masses between 10 and 50 GeV and assuming a dark-matter mass of 1 GeV and unitary coupling. Constraints on colour- charged scalar simplified models are also presented. Assuming a dark-matter particle mass of 35 GeV, mediator particles with mass below 1.1 TeV are excluded for couplings yielding a dark-matter relic density consistent with measurements