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Gypsy culture research papers
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The Gypsies By: Jan Yoors When people think of gypsies they usually think of how they are portrayed in movies and in the media, which is very negative. People are naïve about the ways and the culture of gypsies because there is not a lot of information on them since most of their tribes live in secrecy and away from the Gaje, or non-gypsies. In his introduction, Yoors wrote “This book is written as a protest against oblivion, as a cry of love for this race of strangers who have lived among us for centuries and remained apart.” (Yoors, The Gypsies, pg.5). People think gypsies are scummy people who are thieves and very violent, aggressive, and criminal thugs. Yoors wrote this ethnography to prove those people wrong. When Yoors was twelve years …show more content…
They would not leave the body alone until it was properly buried. Their close kin would sit by their fire or outside of their tent to ensure that the body would not be touched or harmed. The men of the clan did not eat for a couple of days after the death had occurred, but they did all drink with each other. The other Rom of the band would make sure that the other bands that were traveling around them knew of the death and some of them would join them for the funeral. When one died, the gypsies would perform rituals in the hopes that the dead would forgive them. “When one left for the Nation of the Dead, all emotional ties with the living should be consciously severed over a period of time, including unspoken or half-forgotten jealousies. It was also bad to think of a departed person with bitterness, regret or contempt.” (The Gypsies, Yoors, pg. 234). When the coffin is lowered into the ground, the gypsies throw handfuls of gold and silver on it. As they walk away from the coffin they all say “Akana mukav tut le Devlesa” (I now leave you to God). After one’s death, the band of gypsies all gather together to eat a feast they call the Pomana, or the feast of the dead. The Pomana was repeated after nine days of the death, then again after six weeks, after six months, and on the anniversary of the death. At the Pomana, the close kin of the person who died would decide if they were going to end mourning for this person or if they are going to continue to mourn. However, after a year goes by, the Gypsies are no longer allowed to mourn for this particular person, they believe life must go on. They prepare masses of food for this meal because it is the first meal most of the gypsies have eaten in days. After sitting down for the meal the Rom say “May this food be before you, Tshukura, and in your memory, and may it profit us in good health and in good spirit.” (The Gypsies, Yoors, pg. 235).
The case of R. v. Krymowski was around hate speech against the Roma people, also known as the “Gypsies”. A protest was staged by 25 neo-Nazis and other people in front of the motel where the Roma refugees were staying when they were allowed into Canada in 1997. These groups of individuals held up signs in order to gain support from the whole community to extradite/get rid of all the Gypsies who have immigrated. They eventually started getting assistance from a large group of people including public officials, police officers, members of the press and etc. Along with this were newspaper articles which were being published criticising the Roma people saying how they treated their wives and even their daughters unequally compared to the men in the family. They also believed that the Roma’s educated their children how to steal. About 3 weeks into the whole debate, the protesting began which last approximately over 2 hours. The Neo-Nazis held up some horrifying signs around the hotel where the Roma refugees were staying. Some signs stating “Honk if you hate Gypsies”, “Canada is not a Trash Can”, “You’re a cancer to Canada” and “G.S.T – Gypsies Suck Taxes”. However, there were no direct situations towards the Roma people during the whole period of the peaceful protest. Approximately 4 months after the protest had occurred; the police force entered numerous homes of individuals after extreme public lobbying by pressure groups. A number of people were charged with wilful promotion also known as hate crime. The Crown attempted to prove that the people that took place in the protest violated the Criminal Code by having hatred towards an identifiable group of people and tried to establish that the Neo-Nazis along w...
Good evening and welcome to tonight’s episode of Learning Literature. Tonight we will be celebrating the 20th anniversary of Gattaca by analysing the techniques text producers employ to construct representations of social issues relating to marginalised groups. We will focus on two classic pieces of literature, Ken Kessey’s, One Flew over the Cuckoo’s Nest, as well as Andrew Niccol’s Gattaca. Through a range of techniques, the text producers have included representations of freedom and independence, power, as well as discrimination in each of their respective texts.
The feast of the dead was a mortuary custom of the Wyandot people. It was a time of both mourning and celebration for the Wyandot people. This custom involved the unearthing or removal of relatives who had passed away from their initial graves and reburying them in a final communal grave. Many Wendats stood at the edge of an enormous burial pit. As they stood there, they held the bones of their deceased friends and family members. The bones that they held had been scraped and cleaned of corpses that had decomposed on scaffolds. Before dropping the bones into the pit they waited the signal of the master of the ritual. After the signal has been giving they can finally place the bones of their loved ones in the pit a...
His writing is very informal as he studies this tribe and also compares and contrasts the group of Pygmies to Africans in a local town (newer tribe). He takes the BaMbuti tribe (pygmies) who are perhaps a 10,000-year-old tribe, and he compares them to a group in the Bantu village, who lives right next to the forest and are a more recent tribe. He begins his writing by introducing the readers to the pygmies. He goes through and introduces multiple families and their family members, making it more real. He introduces Ekianga and his multiple wives, Kenge, and others.
The Roma Gypsies, like the Jews, were chosen for complete genocide. Both groups of people were chosen completely based on their respective race. The Roma gypsies were not characterized by religion like the Jews, however, like the Jews; they were not respected throughout history and wer...
When someone dies their bones are burned and crushed into ash and consumed by the relatives. It puts a persons soul at peace to find a resting place within their family, it would be an abomination to bury them in the ground. Once this ceremony is finished the person is gone. Their name or person is never to be mentioned again.
They provided this ritual for the son god. The most gruesome ritual was, when four priests would take the offering and hold both ankles, and all angles. While they held the person another priest would slice into the mans torso, break apart his ribs, and hold his still beating up like a trophy for all the crowd to see it. It was a way to show the god they were loyal. They then took both hands, and feet from the cold dead body, and sent it down the steps for the community to consume. During that part of the practice the remaining parts were throw into a vat of slit tongue snakes to feast on. On an average 50 thousand main arteries (hearts) were given to the sun god. The priests also purchased babies for the same ritual.
Deaths were a form of social event, when families and loved ones would gather around the bed of the dying, offering emotional support and comfort. Myth, religion, and tradition would combine to give the event deeper meaning and ease the transition for all involved. The one who was dying was confident in knowing what lay behind the veil of death, thanks to religious faith or tradition. His or her community held fast to the sense of community, drawing strength from social ties and beliefs. (“Taboos and Social Stigma - Rituals, Body, Life, History, Time, Person, Human, Traditional Views of Death Give Way to New Perceptions" 1)
...ossible as the new ideology considered it a form of profiteering. Collectivisation of land meant that agricultural day-labour also became impossible for most Gypsies. In spite of the fact that before the war a quarter of agricultural day-labourers were Gypsies, and as such would have had a right to land, they were left out of the 1945 land reform. In the new era Gypsies were officially considered citizens with rights equal to anyone else’s. Paradoxically the Hungarian Socialist Workers Party introduced a resolution in 1961 on the ‘Gypsy problem’, considering that their situation was worse than at the end of the 19th century. According to this resolution Gypsies cannot be considered a national minority (just as in other Eastern European countries), because they do not meet the criteria for being a ‘nationality’ – lacking a motherland, a common language and history.
The Roma situation is a macrocosm for many of the concepts that are used in globalization today. Internal displacement, racial discrimination, poverty, and persecution are both historical and current issues. Roma have been subject to their fair share of alienation, human rights violations and war crimes. NGO's associated with the protection and promotion of the Roma people use methods available to other well -established NGO's. The situation of the Roma people has also inspired a new direction in anthropology. They are connected as they have a common language, blood, traditions, culture and religion. The Roma situation has raised concerns in dozens of NGO's as well us the UN and the European Union. This paper will examine the Roma situation in Europe as an informal Diaspora network and its effects on world politics, and more briefly how the European effects have spread all over the globe.
The main victims of genocide during the Holocaust were the Jewish; however, they were not the only ones. Gypsies, also known as the Roma, also made up a large portion of the casualties that occurred in concentration camps. This innocent group of people, who move from place to place, who listened to different music and had different morals and beliefs, were also victims of the mass genocide led by Adolf Hitler. They were targeted and seen as “unhygienic, antisocial nuisances” (Tarr) and were a threat to the Nazis’ ideal German society. And since the Nazis thought they must do something about the Gypsies, this is what they did, all starting in 1899 (Rosenburg): they pinned each gypsy down by making identification papers for each individual, categorizing them by hair and eye color and cranium size, fingerprinted each person, made family trees of the gypsy families, then forced them into settling permanently into flats causing them to sell their caravans and belongings, forcibly sterilizing some individuals, and eventually sending them to concentration camps and murdering them.
After the death of a person the eyes are closed, so the person can finally rest in peace. Some Jews place the body of the deceased on the floor immediately after death. This is done to cool the body to slow the deterioration of the body and also fulfill the biblical prognostication "for dust thou art and unto dust shalt thou return"(Genesis 3:19). A candle is then lit and placed near the corpse head to show respect to the soul that departed. In the past twenty-six candles were light around the body; twenty-six is the Jewish numerical number meaning "God." Today this is done only to show respect to the dead. Jewish people treat a close family members death similar to Americans. Relatives and friends of the deceased feel great distress, sorrow, and pain.
Death is the equalizer of all life. Throughout time people have constructed death in many different ways. For ancient civilizations, such as Mesopotamia, Egypt, Ugarit, Greece, and Rome, death consisted of burial rituals and practices, the construction of monuments, murals, and stele, and offering libations to the dead. These civilizations shared many aspects in their perceptions of death and the afterlife, but those perceptions also varied enough to be individualistic and unique to each civilization. Among the many differences between civilizations’ perceptions, some of the variations involved the location of graves, the type of monuments constructed, the structure of the funeral, and preparation of the dead body for the funeral. The relationship
The funeral ceremonies and burials of the Igbo people are extremely complex, the most elaborate of all being the funeral of a chief. However, there are several kinds of deaths that are considered shameful, and in these circumstances no burial is provided at all. Women who die in labour, children who die before they have no teeth, those who commit suicide and those who die in the sacred month – for these people their funeral ceremony consists of being thrown into a bush.
When death occurs, the body is prepared for viewing. People of the same gender prepare the body by laying their “hands across the chest, closing the eyelids, anointing the body with oil, and placing flower garlands around it.” (Leming & Dickinson, 2011, pg. 384). According to Leming and Dickinson, Hindus believe that cremation is “an act of sacrifice” because they are offering their body to God. The body is usually cremated on the bank of a sacred river. The book, Understanding dying, death, and bereavement offers an “invocation” that would be close to what a priest would recite, “Fire, you were lighted by him, so may he be lighted from you, that he may gain the regions of celestial bliss. May this offering prove auspicious.” Leming and Dickinson (2011) state that between 10-31 days post cremation, a feast (shraddha) is shared among mourners and priests. Shraddhas can last hours to days, depending on the wealth of the family. Once this shraddha is over, the mourning period comes to a close. It is said that the funeral is the second most important ritual, following a wedding, and that many families spend all the money they have on them, leading to impoverishment (Leming & Dickinson, 2011, p.