Journal articles on the topic 'Roma activism'
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Roman, Raluca Bianca. "From Christian Mission to Transnational Connections: Religious and Social Mobilisation among Roma in Finland." Social Inclusion 8, no. 2 (June 4, 2020): 367–76. http://dx.doi.org/10.17645/si.v8i2.2782.
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Based on the analysis of archival material, and combined with ethnographic fieldwork conducted among the Finnish Kaale (the Finnish Romani population) since 2011, this article looks at the historical intertwining of Roma religious and social activism in Finland from the beginning of the 20th century. A focus is placed on the role of the Gypsy Mission (Mustalaislähetys), nowadays Romani Mission (Romano Missio), in shaping both historical and present-day Roma policy, activism and mobilisation within the country. Founded in 1906, and initially led by non-Roma Evangelicals, its impact has nevertheless moved beyond a strictly Roma-focused/non-Roma-led mission. While rarely mentioned, Kaale were active participants within the organisation, and some of the earliest Roma activists were shaped within its midst. Furthermore, Roma mobilisation in the country continues to have a religious undertone, particularly in the contemporary transnational humanitarian work conducted by Finnish Kaale missionaries among Roma communities in Eastern Europe. Tracing the legacy of present-day religious mobilisation among Roma in Finland, as well as Finnish Roma’s active involvement in shaping Roma-projects elsewhere in Europe, is therefore crucial in revealing not only contrasts in how Roma activism may have manifested during the interwar period in Europe (from political to religious, from Roma-led to Roma-focused) but points to the present-day influence of Evangelical missions in shaping particular visions of the ‘future’ among Roma communities across Europe.
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Cashman, Laura. "Roma activism: reimagining power and knowledge." Ethnic and Racial Studies 43, no. 3 (September 3, 2019): 553–55. http://dx.doi.org/10.1080/01419870.2019.1654117.
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Surdu, Mihai, and Martin Kovats. "Roma Identity as an Expert-Political Construction." Social Inclusion 3, no. 5 (September 29, 2015): 5–18. http://dx.doi.org/10.17645/si.v3i5.245.
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The creation of an EU Framework for national Roma integration strategies (2011) marks a significant step in the politicisation of Roma identity by ensuring a further increase in the number of initiatives, projects and programmes explicitly targeting Roma. The Framework itself is part of a process that began with postcommunist transition and which has produced historically unprecedented levels of Roma political activism along with a proliferation of national and transnational policy initiatives focussed on Roma identity. In seeking to explain this contemporary political phenomenon, the article argues that Roma is an identity constructed at the intersection of political and expert knowledge by various actors, such as policymakers, Romani activists, international organizations and scholars. This political-expert identity is applied to groups that are not bounded by a common language, religion, cultural practice, geographic location, occupation, physical appearance or lifestyle. The article explores how this collation of disparate populations into a notional political community builds upon a centuries-old Gypsy legacy. It scrutinizes five strands of identification practices that have contributed to the longue durée development of today’s Roma as an epistemic object and policy target: police profiling of particular communities; administrative surveys; Romani activism; Roma targeted policies; quantitative scientific research. The article argues that the contemporary economic and political conditions amidst which the politicisation of Roma identity is occurring explain how the ideological and institutional construction of the ethnic frame tends toward the reinforcement of the exclusion of those categorised as Roma, thus increasing the perceived need for Roma policy initiatives. A self-sustaining cycle has been created where Roma knowledge identifies Roma problems requiring a policy response, which produces more Roma knowledge, more needs and more policy responses. Yet, there are consequences to racialising public discourse by presenting Roma as both problematic and essentially different from everyone else. Hostility towards Roma has increased in many states indicating that the expert framing of Roma groupness affects social solidarity by disconnecting and distancing Roma from their fellow citizens.
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Marushiakova, Elena, and Vesselin Popov. "Gypsy Policy and Roma Activism: From the Interwar Period to Current Policies and Challenges." Social Inclusion 8, no. 2 (June 4, 2020): 260–64. http://dx.doi.org/10.17645/si.v8i2.3036.
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The editorial introduces the key ideas of this thematic issue, which originated within the European Research Council project ‘RomaInterbellum. Roma Civic Emancipation between the Two World Wars.’ The period between WWI and WWII in the region of Central, Southeastern and Eastern Europe was an era of worldwide significant changes, which marked the birth of the Roma civic emancipation movement and impacted Roma communities’ living strategies and visions about their future, worldwide. The aspiration of this thematic issue is to present the main dimensions of the processes of Roma civic emancipation and to outline the role of the Roma as active participants in the historical processes occurring in the studied region and as the creators of their own history. The editorial offers clarifications on the terminology and methodology employed in the articles included in this issue and their spatial and chronological parameters while also briefly introducing the individual authored studies of this issue.
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Marushiakova, Elena, and Vesselin Popov. "‘Letter to Stalin’: Roma Activism vs. Gypsy Nomadism in Central, South-Eastern and Eastern Europe before WWII." Social Inclusion 8, no. 2 (June 4, 2020): 265–76. http://dx.doi.org/10.17645/si.v8i2.2777.
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<p>From the beginning, academic research on Gypsies in Western Europe has presented their nomadic way of life as their most important and essential feature, a key pillar of their community identity. Measures for their sedentarisation were perceived as a shackle in a chain of persecutions, and the policy of sedentarisation conducted in the 1950s–1970s in Central, South-Eastern, and Eastern Europe has continuously been interpreted as an example of the crimes of the communist regimes against the human and cultural rights of Roma. What has been missing, however, in these interpretations is the stance on the issue of nomadism as expressed by the Roma themselves and, more specifically, by the Roma civic elite: namely, by the Roma activists who initiated the Roma civic emancipation and created the first Roma organizations in the regions. In recent years, a need to critically re-think the field of Romani Studies in order to take into account the viewpoint of the studied community comes in the foreground of academic and civil society discussions. Such re-consideration is unavoidable also in studying the field of Roma history. This article strives to fill this knowledge gap and to initiate a new discussion about the issue of the so-called Gypsy nomadism. The viewpoints on this issue, coming from the Roma civic elite itself, are presented primarily on the basis of historical evidence from the interwar period, but are not limited to its framework. Finally, later historical developments in the issue of Roma activists’ approach to Gypsy nomadism will also be outlined, including its contemporary dimensions.</p>
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Zahova, Sofiya. "“Improving Our Way of Life Is Largely in Our Own Hands”: Inclusion according to the Romani Newspaper of Interwar Yugoslavia." Social Inclusion 8, no. 2 (June 4, 2020): 286–95. http://dx.doi.org/10.17645/si.v8i2.2794.
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The only Romani newspaper of interwar Yugoslavia, Romano lil/Ciganske novine (the latter meaning ‘Gypsy newspaper’ in Serbian), was published in Belgrade in 1935 comprising only three monthly issues. The most prominent Yugoslav Romani activist of the time, Svetozar Simić, was the editor of the newspaper, giving tribute to his visions of what Roma should do for the prosperity of their own community. In terms of content, the newspaper articles seem to be strategically thought-out with the aim of creating a narrative about the Roma, as people united by common culture and historical memory, equal to the other people of the Yugoslav Kingdom, who needed to be included in all processes of the social and public sphere. This article looks into the essence of some messages that the newspaper conveys regarding Roma’s social inclusion, such as (1) education and professional training as a key for a better future, (2) the need for Roma to be more engaged and to self-organise as a community and (3) the fight against majority misconceptions about the Gypsies. The article presents and analyses these three elements of Svetozar Simić’s visions for Romani social inclusion as presented in his editorial pieces. The analysis also pays attention to the resemblances between some of the main messages of the Romani activism in the interwar period and the activism for Roma inclusion in later periods, including parallels during the time of Yugoslav Socialism and the period of democratic transition up until today.
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Talewicz-Kwiatkowska, Joanna. "Roma People in Virtual Reality." Politeja 16, no. 4(61) (December 31, 2019): 131–48. http://dx.doi.org/10.12797/politeja.16.2019.61.08.
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Stereotypical perceptions of Roma people as those who like to walk along forest paths to camps, or stories about Gypsy fairies with crystal balls have nothing in common with such trendy and contemporary terms as new technologies. How can one imagine a stereotypical Roma who loves horses and campfires surfing the Internet? How do we discuss changes in men-women relations in the context of a patriarchal community in which women have no right to express their opinions and are literally captive? Undoubtedly, a lack of knowledge about Roma people, and with often the only alternative in the form of stereotypical information excludes them from the discussion on cultural changes related to technological development. At the same time media, including the Internet, are important not only in the context of activism of Roma leaders and organizations, but also with reference to people who want to fight against the negative image of Roma people in public space, regardless of membership or lack of membership in Roma organizations.
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Sell, Mike. "Bohemianism, the Cultural Turn of the Avantgarde, and Forgetting the Roma." TDR/The Drama Review 51, no. 2 (June 2007): 41–59. http://dx.doi.org/10.1162/dram.2007.51.2.41.
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In the mid-19th century, European nations consolidated their identities. Leaders de.ned who belonged to the nation and who did not—excluding both ethnic and ideological Others, such as the Roma (“Gypsies”) and nonconforming artists who were identified with the Roma and dubbed “Bohemians.” Understanding how “Bohemians” were dealt with illuminates not only the avantgarde but strategies used to police cultural activism for the last century and a half.
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Georgieva-Stankova, Nadezhda. "The New Political Discourse of Roma Activism: The International Romani Movement and the Language of National Self-Determination." VTU Review: Studies in the Humanities and Social Sciences 6, no. 1 (December 14, 2022): 9–22. http://dx.doi.org/10.54664/vdxd8509.
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Language and discourse are basic tools in political mobilization, interaction, negotiation, and legitimization. This article discusses discourse as a form of social action in the processes of politicization of Romani ethnogenesis and in the construction of Romani nationhood. The main research questions focus on the political language that the International Romani Movement (IRM) has been seeking to forge (mainly in the last two decades), on the alternative frames it can provide, and its unifying potential, serving as the basis for collective national identity. This new political discourse is viewed as performing several functions: creating a sense of homogeneity, devising strategies for interaction and self-reflexivity, providing collective coping mechanisms against internal divisions or external threats, and aiming at positive representation through normative transformation. Answers are sought to questions regarding how old and new values, meanings and traditions should be embodied in the language of Romani ethnonationalism, or when dealing with taboo and sensitive issues. A multiperspectival framework has been applied to analyse interviews, field data, and selected texts from Roma policy documents, media publications, and public speeches. Conclusions have been made regarding the choice of power relations Roma resolve to engage in and the contextual factors for achieving legitimacy.
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Barany, Zoltan. "Politics and the Roma in state-socialist Eastern Europe." Communist and Post-Communist Studies 33, no. 4 (December 1, 2000): 421–37. http://dx.doi.org/10.1016/s0967-067x(00)00014-3.
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This article is a comparative analysis of state-socialist policies towards the East European Gypsies (Roma). I make two related arguments. First, the Gypsy policies of East European states evolved differently and resulted in considerable variation. Second, notwithstanding the state-socialist social control policies, a measure of independent Romani activism did emerge laying the groundwork for post-socialist Gypsy mobilization.
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Gasche, Malte, and Martin Holler. "Selective Memories: Finnish State Policy toward Roma in the 1930s and 1940s in Its European Context and Post-War Perception." Journal of Finnish Studies 24, no. 1-2 (July 1, 2021): 94–111. http://dx.doi.org/10.5406/28315081.24.1.2.06.
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Abstract In this article, we argue that the discriminatory acts and laws that the Finnish government issued in the 1930s and 1940s to regulate vagrancy and impose labor obligations on the population were intended first and foremost to put pressure on the Finnish Roma, an ethnic minority consisting of an estimated number of 4,000 persons at that time. Although the irtolaislaki (Finnish Act on the Regulation of Vagrancy) of 1936 did not mention the Roma explicitly, its content and intention is comparable to a series of similar acts directed against them in Europe before and after World War II. These similarities show that Finland's vagrancy legislation cannot be fully understood without a European perspective because Roma policies tend to have a supranational character. Up to now, the historiography on Finland's Roma policies has rarely gone beyond its Finnish and Scandinavian interpretive scope (Gasche 2016, 17–19). Yet, even during WWII, the development in Finland was comparable to some other countries allied with Nazi Germany, as we will show. At the same time, however, the postwar development in Finland seems to be unique in international comparison. Unlike the Finnish Roma, the Roma in Germany and other (West) European countries began a Roma rights movement and started to demand protection within the majority society along with political equality. This activism was primarily based on a consciousness of the centuries-old discrimination against “Gypsies” practiced by the majority, which culminated in the Nazi genocide of Europe's Roma (Matras 1998; Rose 1987; Wippermann 2015, 138–50). The Finnish Roma, however, identified themselves with a positive narrative about Roma soldiers fighting in the Finnish Army for their home country (Ruohotie 2007, 12). This strategy was successful, we argue, since it perfectly fits into the official Finnish narrative about a brave and fair “war of continuation” that Finland fought against the Soviet Union independently and separately from Nazi Germany—a point of view questioned in recent years in light of the information on Finnish Waffen-SS and Wehrmacht volunteers involved in Nazi atrocities against Soviet civilians, including the Roma.
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Moschovidis, Marcos. "The Fundamental Right Agency’s influence in reforming EU Roma policy." International Journal of Roma Studies 4, no. 2 (July 16, 2022): 92–117. http://dx.doi.org/10.17583/ijrs.10527.
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Six million Roma live in the EU, and most are EU citizens. Sadly, they are still the minority suffering the highest level of discrimination. To fight this, the European Commission has created and keeps reforming Roma-specific policies. In doing so, it usually relies on reports by the EU’s Fundamental Rights Agency (FRA). Yet, in existing literature, the FRA’s concrete influence is not studied, and only partial information exists. This paper fills this gap by looking into the extent to which the FRA influences EU Roma policy reforms. Through a multi-level governance approach and by differentiating between institutional and political activism, it analyses key EU policies and related reports. Moreover, it analyses insights provided by high-level experts in and outside of the EU institutions. The results show that the FRA is clearly the driving force behind Roma related policies, but that its leading role is not abused for gatekeeping other actors. Instead, the FRA involves non-EU stakeholders wherever possible, trains and supports, and keeps expanding programmes for participation. Hence, it can be expected that the gap between the FRA and other actors will be reduced in the future. For now, however, it is the key player behind EU Roma policy reforms.
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Huber, Konrad J. "The Roma: Group Identity, Political Activism, and Policy Response in Post-1989 Europe." Helsinki Monitor 4, no. 3 (1993): 44–51. http://dx.doi.org/10.1163/157181493x00272.
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Heather Tidrick. ""Gadžology" as Activism: What I Would Have Ethnography Do for East European Roma." Collaborative Anthropologies 3, no. 1 (2010): 121–31. http://dx.doi.org/10.1353/cla.2010.0012.
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Vergnano, Cecilia. "Performing political dissent in a Roma camp: from infrapolitical ‘urban violence’ to activism." Studies in Theatre and Performance 40, no. 1 (January 2, 2020): 83–98. http://dx.doi.org/10.1080/14682761.2019.1689754.
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Silverman, Carol. "From Reflexivity to Collaboration." Critical Romani Studies 1, no. 2 (January 4, 2019): 76–97. http://dx.doi.org/10.29098/crs.v1i2.16.
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Recently scholars have begun to investigate who produces knowledge about Roma and with what agendas. I extend this inquiry to ask how reflexivity by a non-Romani ally and researcher contributes to analyzing the production and use of knowledge in Romani Studies. I examine various roles I have inhabited and forms of scholarship I have produced, both successful and unsuccessful, during my long involvement in Romani studies to reveal how and why I represented Roma, and what uses this scholarship served. Calling for a “reflexive turn” in Romani Studies, I note that while self-examination of knowledge production is useful for all researchers, for nonRoma it is mandatory because historically non-Roma have held more authority. Embracing “critical whiteness” theory, I examine my privileged roles and my attempts at collaborative advocacy. Tracing a historical trajectory of shifting subjectivities, I narrate several crises, such as balancing essentialism with advocacy, respectfully presenting Romani music, and combining diplomacy with activism to illustrate dilemmas of representation that I have faced and the responses I crafted. These issues all underline the responsibility that non-Romani allies have in accounting for their words and actions.
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Engebrigtsen, Ada. "Roma “activism”, the media and the space between the devil and the deep blue sea." Acta Ethnographica Hungarica 59, no. 1 (June 2014): 223–34. http://dx.doi.org/10.1556/aethn.59.2014.1.11.
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Mitroiu, Simona. "Challenging the Roma Structural Discrimination: Deterritorialization Practices in Romanian Cinema." Metacritic Journal for Comparative Studies and Theory 7, no. 2 (December 17, 2021): 46–68. http://dx.doi.org/10.24193/mjcst.2021.12.03.
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This paper examines the cinematographic reworking of memory spaces associated with power relations and structural injustice. The way in which space is represented and used as a medium that reflects power relations allows to question the space itself in cultural productions from Central-Eastern Europe when associated with Romani people (space and power relations, memory of slavery and discrimination, space and freedom, territoriality, space and its inhabitants, non-belonging, segregation, etc.). The paper focuses on motion pictures produced in the last decade in Romania, a prolific period due to the increasing interest for memory activism and to the multiplication of the cultural exploration of challenging topics. It aims to identify narrative, visual, and aesthetic expressions used as deterritorialization practices to stimulate relational remembrance and engagement with ongoing social inequality and structural injustice. Two short films – Alina Șerban’ s Bilet de iertare (Letter of forgiveness) and Adrian Silișteanu’s Scris/Nescris (Written/Unwritten) – and a western type film – Radu Jude’s Aferim!, winner of the Silver Bear for Best director at Berlinale in 2015, are analysed here.
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Lancione, Michele. "Revitalising the uncanny: Challenging inertia in the struggle against forced evictions." Environment and Planning D: Society and Space 35, no. 6 (April 4, 2017): 1012–32. http://dx.doi.org/10.1177/0263775817701731.
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Following the case of 100 Roma people evicted from their home in the centre of Bucharest in September 2014, the article looks at evictions and practices of resistance from the ground-up, without assuming a-priori what a politics of resistance may look like in Bucharest or elsewhere. The aim is to understand eviction and resistance as part of the same continuum of home unmaking-remaking, and to fully take into account the role of non-humans and urban atmospheres in the process. In this sense, the article analyses the case of Bucharest through two, interconnected, affective atmospheric: that of uncanniness, which allowed for the resistant Roma body to articulate its demands; and that of inertia, which emerged from the imbrication of home-less people’s street life and gradually rendered resistance more difficult to assemble. Paying attention to these post-human entanglements, the article critically contributes to academic and non-academic debates on occupation, displacement and urban activism, with the aim to strengthen our capacity to imagine alternative strategies of resistance.
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Téllez, Michelle, Maribel Alvarez, and Brianna P. Herrera. "Sometimes It’s Necessary to Break a Few Rules." Ethnic Studies Review 44, no. 1 (2021): 5–12. http://dx.doi.org/10.1525/esr.2021.44.1.5.
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In October of 2020, the University of Arizona’s College of Social and Behavioral Sciences hosted a lecture series called Womanpower. The final lecture was an interview between Michelle Téllez and Yalitza Aparicio—an Indigenous woman, actress, and activist. This interview transcript (originally conducted in Spanish) discusses Aparicio’s childhood, her experiences with discrimination, her role in the groundbreaking film Roma, and her activism on behalf of domestic workers and Indigenous peoples. In this interview, Téllez highlights issues of Indigenous rights, recognizing how Aparicio’s platform can bring visibility to the O’odham land defenders fighting for their sacred lands today, but also to Indigenous peoples fighting for their territories in Mexico, as alluded to in Roma. Téllez wanted to recognize the power that is ever-present in the bodies and minds of women workers who create possibilities despite their circumstances, and who maneuver between space and place, languages and cultures as they center homes, both their own and others. She points us to Aparicio’s role as a domestic worker to remind us of the silent but ever-present power of women. Téllez connects the interview with her own research and personal experiences growing up along the U.S./Mexico border in the cities of San Diego/Tijuana – where she was witness to the racial, gendered, and classed dynamics of power and exclusion.
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Biggar, Blair Alexander. "Sam Beck and Ana Ivasiuc, eds. 2018. Roma Activism: Reimagining Power and Knowledge. New York: Berghahn Books." Critical Romani Studies 2, no. 1 (November 15, 2019): 86–91. http://dx.doi.org/10.29098/crs.v2i1.48.
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Costache, Ioanida. "Reclaiming Romani-ness." Critical Romani Studies 1, no. 1 (April 13, 2018): 30–43. http://dx.doi.org/10.29098/crs.v1i1.11.
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Drawing on theories of identity postulated by cultural theorists, scholars of gender identity, and critical race theorists, I explore issues of identity politics and “Otherness” as they pertain to Romani identity, history and activism. By critiquing the latent bifurcation of identity and subjectivity in Judith Butler’s theory of performativity as well as her explicit adherence to universalism, I begin to outline a (post-Hegelian) hermeneutic in which narratives of self enable political processes of self-determination against symbolic and epistemic systems of racialization and minoritization.[1] Roma identity both serves as an oppressive social category while at the same time empowering people for whom a shared ethnic group provides a sense of solidarity and community. In re-conceptualizing, reimagining and re-claiming Romani-ness, we can make movements towards outlining a new Romani subjectivity – a subjectivity that is firmly rooted in counterhistories of Roma, with porous boundaries that both celebrate our diversity and foster solidarity. I come to the subject of Romani identity from an understanding that our racialized and gendered identities are both performed and embodied – forming part of the horizon from which we make meaning of the world. I wish to recast the discourse surrounding Romani identity as hybridized and multicultural, as well as, following Glissant, embedded into a pluritopic notion of history.
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Arënliu, Dr Sc Aliriza, Dr Sc Dashamir Bërxulli, and Dr Sc Mytaher Haskuka. "Social distance in terms of demographic features – Kosovo population study." ILIRIA International Review 3, no. 1 (June 30, 2013): 293. http://dx.doi.org/10.21113/iir.v3i1.113.
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Kosovo aims for development of a state over the Kosovo state identity, which includes all communities living in Kosovo. Integration of all communities in public institutions and life remains one of the challenges of Kosovo society. The social distance refers to the extent of understanding of another group, which characterizes parasocial and social relations. Another definition is the lack of availability and relations in being open to others. Bogardus states that social distance is an outcome of affective distance between members of two groups. Earlier studies have shown that the social distance or gap is related to the ethnic background, education level and earlier interaction with other ethnic groups. Also, studies have shown a link with social/political activism. Further, it has been proven that social distance is manifested at three different spatial dimensions, their own self in a reciprocal co-product: physical, symbolical and geometric. The study aims to explicate social distance in a relation with demographic records of respondents to a research undertaken in Kosovo in 2010, in which 1296 citizens (64.4% Albanians, 13.9% Serbs, 6.9% Turkish, 5% Roma/Ashkali/Egyptian (RAE), 6.9% Bosnian and 2.7% others). Social distance has been measured by asking the respondents about the groups or persons they would object in terms of neighborhood: they, who speak another language, have another religion, have homosexual orientation, etc. Comparisons of average social distance in relation with ethnic sub-groups, gender, level of education, experience in earlier trips to the countries of the European Union (EU), size of settlement and the region of origin of the respondent, show significant differences, at p < 0.05. Also, the research also reviewed the link between social activism and activism in civil society and social distance. In these terms, outcomes are less clearer, thereby suggesting that social activism or activism in civil society not necessarily influences the narrowing of the social gap. Outcomes are discussed in due account of permanent efforts to involve minorities in governance and public life in Kosovo.
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Caseau, Anne‐Cecile. "Beck, Sam and AnaIvasiuc (eds.) 2018. Roma activism: reimagining power and knowledge. Oxford: Berghahn Books. 242 pp. Hb.: US$120.00. ISBN: 9781785339486." Social Anthropology 27, no. 2 (May 2019): 373–74. http://dx.doi.org/10.1111/1469-8676.12654.
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Klímová-Alexander, Ilona. "The Development and Institutionalization of Romani Representation and Administration. Part 3b: From National Organizations to International Umbrellas (1945–1970)—the International Level." Nationalities Papers 35, no. 4 (September 2007): 627–61. http://dx.doi.org/10.1080/00905990701475079.
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This article is the fourth in this Nationalities Papers series, following Part 1 which covered the period from the arrival of Gypsies to Europe until the mid-nineteenth century, Part 2 describing the birth of the first modern Romani organizations from the nineteenth century up until the Second World War (WWII) and Part 3a covering the first wave of expansion of Romani activism countrywide after 1945. As mentioned in Part 3a, the period between WWII and 1970 can be distinguished from the previously covered periods by the emergence of the following phenomena: (1) modern Romani political organizations at the national level, (2) their unification through international Romani umbrella organizations, (3) some limited Romani participation in non-Romani mainstream political or administrative structures, (4) an international Romani evangelical movement, (5) reconciliation between Romani political representation and the Catholic Church, (6) national institutions created by various governments to aid the administration of policies on Roma, (7) rapid growth of non-governmental organizations addressing Romani issues, and (8) some limited cooperation between Romani organizations and intergovernmental organizations.
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Sansum, Judit Molnár, and Balázs Dobos. "Cultural Autonomy in Hungary: Inward or Outward Looking?" Nationalities Papers 48, no. 2 (January 7, 2020): 251–66. http://dx.doi.org/10.1017/nps.2019.80.
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AbstractSince the late 1980s, the interpretations of policy toward Hungary’s minorities—most notably the country’s 1993 minority law and the minority self-governments established as part of a system of nonterritorial autonomy (NTA)—have been the subject of debates in politics and academia in at least two critical respects. Aside from the declarative character of the law, foremost has been the question of Hungary’s kin-state activism toward Hungarians abroad and the implications this has carried for domestic minority issues. A second—and related—question has concerned the extent to which cultural autonomy and minority rights are in accordance with the needs of the Roma, by far the country’s largest ethnic minority group. A growing number of scholars have accepted the argument that the minority law was enacted because of concerns regarding Hungarian minorities living in the neighboring countries. In our view, it is more appropriate to ask instead how Hungary’s kin-state policies have influenced the opportunities for domestic groups, and, in particular, how Hungary fits into the broader context of post-Communist state- and nation-building projects. This is the approach we take in this article, which aims to unpack and reconcile the complex and seemingly contradictory findings on the Hungarian case. Our conclusions are drawn from a content analysis of parliamentary debates on the minority law—something that has never previously been undertaken. This is supplemented by semi-structured interviews with former and current politicians and minority activists.
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Toma, Stefánia. "Roma Activism: Reimagining Power and Knowledge. Ed. Sam Beck and Ana Ivasiuc. New York: Berghahn Books, 2018. xvi, 226 pp. Notes. Bibliography. Index. Illustrations. Photographs. Figures. Maps. €90.00, hard bound." Slavic Review 79, no. 1 (2020): 213–14. http://dx.doi.org/10.1017/slr.2020.38.
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Fisher, Pamela, and Lisa Buckner. "Time for “resilience”." International Journal of Sociology and Social Policy 38, no. 9/10 (September 10, 2018): 794–808. http://dx.doi.org/10.1108/ijssp-12-2017-0167.
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Purpose Since the 2008 financial crisis, state retrenchment has added to the harshness of life for marginalised groups globally. This UK study suggests community activism may promote human capacity and resilience in innovative ways. The purpose of this paper is to address the relationship between non-normative understandings of time and resilience. Design/methodology/approach This research paper is based on qualitative study of the work of a third sector organisation based in an urban area in the UK which provides training in mediation skills for community mediators (CMs). These CMs (often former “gang members”) work with young people in order to prevent conflict within and between groups of white British, South Asian and Roma heritage. Findings CMs are reflexively developing temporalities which replace hegemonic linear time with a situationally “open time” praxis. The time “anomalies” which characterise the CMs’ engagement appear related to aesthetic rationality, a form of rationality which opens up new ways of thinking about resilience. Whether CMs’ understandings and enactments of resilience can point to broader changes of approach in the delivery of social care is considered. Practical implications This paper contributes to critical understandings of resilience that challenge traditional service delivery by pointing to an alternative approach that focusses on processes and relationships over pre-defined outcomes. Social implications Hegemonic understandings of time (as a linear process) can delegitimise potentially valuable understandings of resilience developed by members of marginalised communities. Originality/value This paper is original in developing a critical analysis of the relationship between resilience and time.
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von der Luft, Karl. "Heidegger, Caesar, and the Violent Disclosure of Being in the Roman Context." Heidegger Circle Proceedings 53 (2019): 31–40. http://dx.doi.org/10.5840/heideggercircle2019534.
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Heidegger’s critical reading of Rome foregrounds the assumptions of Roman metaphysics as they come to light in language. I contend in this paper that this critique is problematized by Heidegger’s own account of the violent reciprocity of being and Dasein in the 1935 Introduction to Metaphysics. In unduly emphasizing the properly “philosophic” activity of Rome, Heidegger seems to pass over what is definitive for Rome with respect to being. Roman Dasein is essentially political, and its political activity correctly understood is no less disclosive of being than is philosophy. This activity occurs most profoundly in the person and work of Julius Caesar. In order to read in Caesar the radical consummation of Roman political violence, we will look to the portrait provided by the Greco-Roman Plutarch. Plutarch’s Life of Caesar will provide particularly fecund soil for our Heideggarian analysis insofar as it connects the nature and problematic of Caesar’s self-appointed task with the violence of being and the tragic uncanniness of human greatness. Caesar will be shown to stand in the extreme possibility of Roman Dasein as one who turns finally and definitively against Rome itself.
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Marinaro, Isabella Clough, and Ulderico Daniele. "A failed Roma revolution: Conflict, fragmentation and status quo maintenance in Rome." Ethnicities 14, no. 6 (November 14, 2014): 775–92. http://dx.doi.org/10.1177/1468796814542181.
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This article examines novel spaces for Roma political participation that opened up under a right-wing municipal government in Rome between 2008 and 2013. Three channels were created through which Roma could engage with policy-makers and, in theory, make their voices heard: a ‘Mayor’s Delegate for Roma Issues’; a forum for debate among Roma groups and elected representatives in two official camps. Based on in-depth interviews with protagonists of this key period of mobilisation, we evaluate the successes achieved and obstacles faced. In particular, we highlight the differentiations which emerged among Roma actors, concluding that, following an initial period of enthusiasm and cohesion, most participants withdrew, achieving few of their initial goals. While the analysis demonstrates the heterogeneity of Roma groups and interests in this process, it also underlines the constraints created by the external political opportunity structure which ultimately worked to co-opt activists in order to maintain the status quo.
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Montero Herrero, Santiago. "La mujer romana y la expiación de los andróginos." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 33. http://dx.doi.org/10.18239/vdh_2019.08.02.
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RESUMENEl nacimiento en la Antigua Roma de niños con rasgos sexuales masculinos y femeninos a la vez, los llamados andróginos o hermafroditas, eran considerados como un gravísimo prodigio. Su expiación, necesaria para el restablecimiento de las buenas relaciones entre los hombres y los dioses, quedó en manos exclusivamente de mujeres: ancianas, matronas y virgines.PALABRAS CLAVE: Antigua Roma, Matrona, prodigio, expiación, andróginoABSTRACTThe birth in ancient Rome of children with both male and female sexual features, so-called androgynes or hermaphrodites, was regarded as a an extraordinary phenomenon. Their expiation, necessary for the restoration of good relations between men and gods, remained exclusively in the hands of women: old women, midwives and virgines.KEY WORDS: Ancient Rome, midwife, prodigy, expiation, androgynus BIBLIOGRAFÍAAbaecherly Boyce, A. (1937), “The expiatory rites of 207 B. C.”, TAPhA, 68, 157-171.Allély, A. (2003), “Les enfants malformés et considerés comme prodigia à Rome et en Italie sous la République”, REA, 105, 1, 127-156.Allély, A. (2004), “Les enfants malformés et handicapés à Rome sous le Principat”, REA, 106, 1, 73-101.Androutsos, G. (2006), “Hermaphroditism in Greek and Roman antiquity”, Hormones, 5, 214-217.Berthelet, Y. (2010), “Expiation, par les autorités romaines, de prodiges survenus en terre alliée: Quelques réflexions sur le statut juridique des territoires et des communautés alliés, et sur le processus de romanisation”, Hypothèses, 13, 1, 169-178.Berthelet, Y. (2013), “Expiation, par Rome, de prodiges survenus dans les cités alliées du nomen latinum ou des cités alliées italiennes non latines”, L´Antiquité Classique 82, 91-109.Breglia Pulci Doria, L. (1983), Oracoli Sibillini tra rituali e propaganda (Studi su Flegonte di Tralles), Napoli, Liguori Editori.Brisson, L. (1986), “Neutrum utrumque. La bisexualité dans l´antiquité gréco-romaine”, en L´Androgyne, Paris, Albin Michel, 31-61.Brisson, L. (1997), Le sex incertain. Androgynie et hermaphroditisme dans l´Antiquité gréco-romaine, Paris, Les Belles Lettres.Caerols, J. J. (1991), Los Libros Sibilinos en la historiografía latina, Madrid, Editorial Complutense.Cantarella, E. (2002), Bisexuality in the Ancient World, New Haven CT, Yale University Press.Cantarella, E. (2005), “The Androgynous and Bisexuality in Ancient Legal Codes”, Diogenes, 52, 5, 5-14.Cid López, R. M. (2007), “Las matronas y los prodigios. Prácticas religiosas femeninas en los ‘márgenes’ de la religión romana”, Norba, 20, 11-29.Cousin, J. (1942-1943), “La crise religieuse de 207 av. J.-C.”, RHR, 126, 15-41.Crifò, G. (1999), Prodigium e diritto: il caso dell’ermafrodita, Index, 27, 113-120.Champeaux, J. (1996), “Pontifes, haruspices et décemvirs. L´expiation des prodiges de 207”, REL, 74, 67-91.Dasen, V. (2005), “Blessing or portents? Multiple births in ancient Rome”, en K. Mustakallio, J. Hanska, H.-L. Sainio, V. Vuolanto (éds.), Hoping for continuity.Childhood, education and death in Antiquity and the Middle Ages (Acta Instituti Romani Finlandiae XXXIII), Rome, 72-83.Delcourt, M. (1958), Hermaphrodite. Mythes et rites de la bisexualité dans l´antiquité classique, Paris, PUF.Delcourt, M. (1966), Hermaphroditea. Recherches sur l´être double promoteur de la fertilité dans le monde classique (Coll. Latomus 86), Bruxelles, Latomus.Doroszewska, J. (2013), “Between the monstrous and the Divine: Hermaphrodites in Phlegon of Tralles´Mirabilia”, Acta Ant. Hung, 53, 379–392.Freyburger, G. (1977), “La supplication d´actions de grâces dans la religion romaine archaïque”, Latomus, 36, 283-315.Freyburger, G. (1988), “Supplication grecque et supplication romaine”, Latomus, 47, 3, 501-525.Garland, R. (1995), The Eye of the Beholder. Deformity and Disability in the Graeco-Roman World, London, Duckworth.Graumann, L. A. (2013), “Monstrous Births and Retrospective diagnosis: the case of Hermafrodites in Antiquity”, en Chr. Laes, C.F. Goodey, M. Lynn Rose (eds.), Disabilities in Roman antiquity: disparate bodies, a capite ad calcem (Mnemosyne, supplements. History and archaeology of classical antiquity, 356), Leiden-Boston, Brill, 181-210.Guittard, Ch. (2004), “Les prodiges dans le livre XXVII de Tite-Live”, Vita Latina, 170, 56-81.Halkin, L. (1953), La supplication d´action de grâces chez les Romains, Paris, Les Belles Lettres.Lake, A. K. M. (1937), “The Supplicatio and Graecus Ritus”, en R.P. Casey, S. Lake- A.K. Lake (eds.), Quantulacumque: Studies Presented to Kirsopp Lake, London, Christophers, 243-251.Louis, P. (1975), Monstres et monstruosites dans la biologie d’Aristote, en J. Bingen, G. Cambier, G. Nachtergael (éd.), Le monde grec: pensée, litterature, histoire, documents. Hommages à Claire Préaux, Bruxelles, Éditions de l´Université de Bruxelles, 277-284.Mac Bain, B. (1982), Prodigy and expiation: a study in Religion and Politics in Republican Rome (Coll. Latomus 117), Bruxelles, Latomus.Maiuri, A. (2012), “Deformità e difformità nel mondo greco-romano”, en M. Passalacqua, M. De Nonno, A. M. Morelli (a cura di), Venuste noster. Scritti offerti a Leopoldo Gamberale (Spudasmata 147), Zurich, Georg Olms Verlag, 526-547.Maiuri, A. (2013), “Il lessico latino del mostruoso”, en I. Baglioni (a cura di), Monstra. Costruzione e Percezione delle Entità Ibride e Mostruose nel Mediterraneo Antico (Religio Collana di Studi del Museo delle Religioni “Rafaele Pettazzoni”), Roma, Quasar, Vol.II, 167-177.Mazurek, T. (2004), “The decemviri sacris faciundis: supplication and prediction”, en C.F. Konrad (ed.), Augusto augurio. Rerum humanarum et divinarum commentationes in honorem Jerzy Linderski, Stuttgart, Steiner Verlag, 151-168.Mineo, B. (2000), “L´anneé 207 dans le récit livien”, Latomus, 52, 512-540.Monaca, M. (2005), La Sibilla a Roma. I libri sibillini fra religione e politica, Cosenza, Giordano.Montero, S. (1993), “Los harúspices y la moralidad de la mujer romana”, Athenaeum. 81, 647-658.Montero, S. (1994), Diosas y adivinas. Mujer y adivinación en la Roma antigua, Madrid, Trotta.Montero, S. (2008), “La supplicatio expiatoria como factor de cohesión social”, en N. Spineto (a cura di), La religione come fattore di integrazione: modelli di convivenza e di scambio religioso nel mondo antico. Atti del IV Convegno Internazionale del Gruppo di Ricerca Italo-Spagnolo di Storia delle Religioni Università degli Studi di Torino (29-30 sept. 2006), Alessandria, Edizioni dell´Orso.Moussy, C. (1977), “Esquisse de l’histoire de monstrum”, RÉL, 55, 345-369.Péter, O. M. (2001), “Olim in prodigiis nunc in deliciis. Lo status giuridico dei monstra nel diritto romano”, en G. Hamza, F. Benedek (hrsg.), Iura antiqua-Iura moderna. Festschrift für Ferenc Benedek zum 75. Geburtstag, Pecs, Dialóg Campus Kiadó, 207-216.Sandoz, L. Ch. (2008), “La survie des monstres: ethnographie fantastique et handicap à Rome, la force de l´imagination”, Latomus, 68, 21-36.Scheid, J. (1988), “Les livres Sibyllins et les archives des quindecémvirs”, en C. Moatti (ed.), La mémoire perdue. Recherches sur l´administration romaine, Paris, École Française de Rome, 11-26.Schulz, C. E. (2006), Women´s Religious Activity in the Roman Republic, Chapel Hill, University of North Carolina Press.Segarra, D. (2005), “La arboricultura y el orden del mundo: de Vertumnus al ‘Dios’ que planta e injerta”, en R. Olmos, P. Cabrera, S. Montero (eds.), Paraíso cerrado, jardín abierto: el reino vegetal en el imaginario del Mediterráneo, Madrid, Polifemo, 207-232.Segarra, D. (2006), “‘Arboricoltori sacri’. L’operato degli aruspici nella sfera vegetale”, en M. Rocchi, P. Xella, J. A. Zamora (a cura di), Gli operatori cultuali, Atti del II Incontro di studio organizzato dal “Gruppo di contatto per lo studio delle religioni mediterranee” (Roma, 10 - 11 maggio 2005), Verona, Essedue.Trentin, L. (2011), “Deformity in the Roman Imperial Court”, G&R, II S., 58, 195-208.Vallar, S. (2013), “Les hermaphrodites l’approche de la Rome antique”, RIDA, 60, 201-217.
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Nogales Basarrate, Trinidad. "Moda romana: símbolo de estatus y actividad vital en una sociedad multiculturalRoman Fashion: Status symbols and vital activity in a multicultural society." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 6 (May 31, 2017): 40. http://dx.doi.org/10.18239/vdh.v0i6.268.
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El concepto de moda en la sociedad romana es más amplio que la expresión de la simple indumentaria, pues se asocia al estatus social de la persona. En este artículo se analiza la evolución cronológica de la imagen, desde la República al Bajo Imperio, y se revisan algunas de las fuentes para su estudio. Del mismo modo se revisan los cambios de imagen masculina y femenina, las indumentarias profesionales y el papel de la industria de la moda, para concluir con el valor de la imagen personal en Roma.PALABRAS CLAVE: Roma, Bajo Imperio, imagen personal, status social, iconografía.ABSTRACTThe concept of fashion in Roman society goes beyond clothing given that it is associated with the social status of the person concerned. This article analyzes the chronological evolution of image, from the Republic to the Late Empire, and some of the sources are reviewed for their study. Also, image changes for men and women, workwear, and the role of the fashion industry are reviewed, concluding with the value of personal image for the Romans.KEY WORDS: Rome, Late Empire, personal image, social status, iconography.
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Burton, Paul J. "Roman Imperialism." Brill Research Perspectives in Ancient History 2, no. 2 (April 11, 2019): 1–114. http://dx.doi.org/10.1163/25425374-12340004.
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Abstract Rome engaged in military and diplomatic expansionistic state behavior, which we now describe as ‘imperialism,’ since well before the appearance of ancient sources describing this activity. Over the course of at least 800 years, the Romans established and maintained a Mediterranean-wide empire from Spain to Syria (and sometimes farther east) and from the North Sea to North Africa. How and why they did this is a source of perennial scholarly controversy. Earlier debates over whether Rome was an aggressive or defensive imperial state have progressed to theoretically informed discussions of the extent to which system-level or discursive pressures shaped the Roman Empire. Roman imperialism studies now encompass such ancillary subfields as Roman frontier studies and Romanization.
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Supady, Jerzy. "Ancient Greek medicine during Hellenistic age and the Roman Empire." Health Promotion & Physical Activity 11, no. 2 (June 30, 2020): 28–34. http://dx.doi.org/10.5604/01.3001.0014.2639.
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In the Hellenistic Age and during the Roman Empire the greatest influence on the development medicine was exerted by two philosophers: Plato and Aristotle. Their views demonstrated by individual approaches of physicians and medical trends of empiricists, scepticists, dogmatists, methodologists and others. Beginning from the 1st century BC the overwhelming activity of Greek medicine practitioners was transferred to Rome where the most outstanding physicians such as Archagatos, Asclepiades, Temison, Soranos, Athenois, Archigenes and others appeared. In 46 BC all free foreigners practising in Rome were granted citizenship. In the first centuries of the Roman Empire medical practitioner were exempted from tax obligation and released from the performance of public service duties.
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McNelis, Charles. "Greek Grammarians and Roman Society during the Early Empire: Statius' Father and his Contemporaries." Classical Antiquity 21, no. 1 (April 1, 2002): 67–94. http://dx.doi.org/10.1525/ca.2002.21.1.67.
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Statius' Silvae 5.3 is a poem written in honor of the poet's dead father. In the course of the poem, Statius recounts his father's life and achievements. Prominent among these accomplishments are the years the elder Statius spent as a teacher of Greek poetry——a grammarian——in Naples. Statius tells us which Greek poets his father taught and to whom. The content and audience of Statius' father's instruction form the basis of this paper. A number of the Greek poets taught by Statius' father are not obvious candidates for inclusion in a course of instruction in Greek poetry. Lycophron, Corinna or Epicharmus, for instance, are not commonly found in other accounts of Greek education in Roman Italy during the early empire. The elder Statius' pedagogical activity has thus been viewed as a Neapolitan peculiarity. Yet, I argue, the same authors taught by Statius' father were the focus of grammarians who were working in Rome itself. The curriculum of Statius' father is thus representative of Greek intellectual activity in early imperial Rome. The pedagogical activity of Statius senior is relevant to Roman intellectual history in a second way. His students consisted of aristocrats from around the Bay of Naples and southern Italy. Some of these students were likely Roman. So too the students of the Greek grammarians working in Rome likely encountered young Romans. How did the study of some mainstream and some recondite Greek poets fit into the éélite discourse of the early empire? I argue that knowledge of the poets taught by the elder Statius was geared towards marking off the éélite from the non-éélite. Students of grammarians such as Statius' father were given the tools to engage in aristocratic discourse, which constituted a claim for prestige and honor in early imperial Rome.
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Szabó, Monica I., Anita Balázs, Beáta Máté, and Piroska Kelemen. "Low Level of Physical Activity in Two Roma Subgroups Compared to Non-Roma Population in Niraj Valley, Transylvania." Journal of Interdisciplinary Medicine 4, no. 1 (March 1, 2019): 25–28. http://dx.doi.org/10.2478/jim-2019-0002.
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Abstract Objective: A low level of physical activity is a cardiovascular risk factor. Physical activity patterns may differ among different ethnic groups. Aim of the study: Our aim was to evaluate the physical activity patterns of two different Roma populations compared to non-Roma. Material and Methods: The study population included 231 Gabor Roma, 111 Băieși Roma, and 183 non-Roma. A 70-item questionnaire was administered, including also the short form of the International Physical Activity Questionnaire, evaluating daily physical activity in minutes and physical activity categories such as walking, gardening, household activity, and sports. Anthropometric parameters (weight, height, waist and hip circumference) were measured. Results: The level of physical activity was the lowest among Gabor Roma and was lower in both Roma groups than in non-Roma (Gabor Roma 118.6 ± 91.1 min/day, Băieși Roma 207.55 ± 172.1 min/day, and non-Roma 234.12 ± 167.3 min/day). Both Roma groups had significantly lower percentages of gardening and sport activities compared to non-Roma. Women had a higher level of daily physical activity than men in the Gabor Roma population (144.22 ± 109.4 min/day vs. 79.71 ± 58.2 min/day, p = 0.001). In the two other groups the differences were not statistically significant. Conclusions: Both Roma groups had significantly lower levels of daily physical activity, with differences between genders. Both Roma groups were lesser engaged in sports and gardening than non-Roma subjects.
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Hine, Harry M. "Rome, the Cosmos, and the Emperor in Seneca's Natural Questions." Journal of Roman Studies 96 (November 2006): 42–72. http://dx.doi.org/10.3815/000000006784016224.
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This paper examines the political content and context of Seneca's Natural Questions. It argues that, on the one hand, Rome is marginalized in the context of the immensity of the cosmos; and philosophy is elevated above traditional Roman pursuits, including political activity and historical writing. But at the same time the work is firmly anchored in its Roman geo-political context; Seneca situates himself in a long and continuing tradition of investigation of the natural world, where Roman writers can stand alongside Greeks and others; and the current emperor Nero is presented not just as princeps and poet, but as sponsor of geographical and scientific investigation.
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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
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Baker, Camille. "How Big Was the Roman Empire?" Mathematics Teaching in the Middle School 1, no. 9 (March 1996): 754–59. http://dx.doi.org/10.5951/mtms.1.9.0754.
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This activity was designed as part of a sixth-grade interdisciplinary unit. “Seeing the World through the Eyes of Ancient Greeks and Romans.” In addition to learning about Greek and Roman geography, economics, government, and societies in social-studies class. students studied ancient scientists, physicians. and inventors in science class. They also explored Greek and Roman myths, religions, languages, and ideas in language-arts classes. In mathe matics classes, students experimented with the golden ratio and the pentagram. wrote an essay on how the Greeks used mathematics to understand their world, examined Greek and Roman architecture, and investigated the physical size of the Roman Empire. To culminate the unit, students worked in small groups on special projects, such as building a scale model of the Parthenon, measuring and creating a cale drawing comparing the soccer field with the Pantheon, creating and performing original myths or plays depicting life in ancient Greece and Rome, and constructing simple machines or demonstrations of the scientists' work in Greek and Roman times.
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Orsos, Aniko. "Education Transforms Lives: from Deep Poverty to Cultural Agent and Activist. Anikó Orsós and the Amrita Association." International Journal of Roma Studies 3, no. 2 (July 15, 2021): 209–15. http://dx.doi.org/10.17583/ijrs.8761.
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Roma women are the focus of this article and the Spotlight offers a Roma woman’s testimony as a starting point. The article weaves in the personal narrative of the now director of a Roma organisation based in Hungary and combines the individual journey of Anikó Orsós , a Roma woman, educator, activist and human rights defender. Orsos is the president of Amrita Association and this paper describes the work of the association while also allowing her own reality to reflect the transformative potential of education.
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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.
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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their activity was intense and fruitful because in 57 or 58 A.D when Saint Apostle Paul wrote in Corinth the Epistle to the Romans, he is happy about the christians from the church of Rome: “First, I want to thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. For God is my witness.” Rom.5,8. Christianity in Rome spread even more with the arrival of the Saints Apostles Peter and Paul. They consolidated and organized the Church from the Capital of the Empire and so, through their arrival, Christianity moved from Jerusalem to Rome. Key words: Jesus Christ, Peter, Paul, Church, Christianity, Apostles, Gospel, Rome."
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Beaven, Lisa. "Trees and Disease: The Ecology of the Roman Campagna in the Seventeenth Century." Environment and History 28, no. 3 (August 1, 2022): 453–72. http://dx.doi.org/10.3197/096734022x16551974226108.
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This article explores affective approaches to trees and woodland in one specific landscape, the Roman Campagna (the region around Rome), during a period of rapid environmental change known as the 'Little Ice Age'. Wetter conditions and colder winters encouraged the spread of malaria, leading to rapid depopulation. Attitudes to trees were complicated by widespread bandit activity, which in turn was encouraged by the lack of a stable population. Forests were widely feared, but also regarded as effective barriers against disease, which was believed to be carried by malign winds. Competing approaches to the conceptualisation of trees ensured that they remained volatile emotional triggers for health and safety concerns in early modern Rome.
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Prag, Jonathan R. W. "Auxilia and Gymnasia: A Sicilian Model of Roman Imperialism." Journal of Roman Studies 97 (November 2007): 68–100. http://dx.doi.org/10.3815/000000007784016061.
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This paper examines the evidence for military activity in the Republican provincia of Sicily from the Punic Wars to the Civil Wars, and the implications of this for our understanding of Republican Sicily and Republican imperialism. After the Second Punic War there was very little use of Roman or Italian allied soldiers on the island, but extensive use, by Rome, of local Sicilian soldiers. The rich evidence for gymnasia suggests one way in which this use of local manpower was based upon existing civic structures and encouraged local civic culture and identity. These conclusions prompt a reassessment of the importance of auxilia externa under the Roman Republic and of models for Republican imperial control of provinciae.
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Valenzani, Riccardo Santangeli. "PUBLIC AND PRIVATE BUILDING ACTIVITY IN LATE ANTIQUE ROME." Late Antique Archaeology 4, no. 1 (2008): 435–49. http://dx.doi.org/10.1163/22134522-90000097.
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This article charts the transformation of the organisation of building work at Rome during Late Antiquity and the social changes that underlay it. In Late Antiquity, the reduction and total cessation of brick manufacture, and the use instead of recycled materials, made it much harder to maintain the standardised, large-scale building methods of the Early Roman period. The scarcity of good-quality materials led to a growing discrepancy between monumental public works, sponsored by imperial and ecclesiastical authorities, and private and residential architecture. Such a development was not merely a sign of ‘decadence’ or ‘decline’, but resulted from the emergence of a society rigidly divided between a ruling class that controlled the means of production and an oppressed inferior class, responsible for production activity.
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Baxa, Paul. "A Pagan Landscape: Pope Pius XI, Fascism, and the Struggle over the Roman Cityscape." Journal of the Canadian Historical Association 17, no. 1 (July 23, 2007): 107–24. http://dx.doi.org/10.7202/016104ar.
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Abstract This article examines the two visions of Rome put forward by Fascist dictator Benito Mussolini and Pope Pius XI and the tensions they caused. The rivalry between the two men over the meaning of the Roman landscape became sharper in the 1930s when the Fascist regime transformed the Eternal City through extensive demolition and increasing archaeological activity in the city. Pius XI increasingly viewed these activities as an attempt to “paganize” Rome. The Pope’s fears over paganism came to a head in the days of Adolf Hitler’s famous visit to Italy in May 1938. The development of closer relations between Fascist Italy and Nazi Germany made Pius XI increasingly concerned about what he called the “neo-pagan” nature of these ideologies. Ultimately, the cityscape of Rome was transformed into a kulturkampf between Fascism and the Vatican which not only gives us a fuller picture of the seemingly cordial relations between Pius and Mussolini in the 1930s, but also reveals Fascism as a political religion inevitably in conflict with the other religion, Catholicism, which saw Rome as its own.
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Huang, Zhaowei, Linlin Tan, Yi Ling, Fangqin Huang, and Wukai Ma. "Association between Rheumatoid Arthritis Disease Activity and Risk of Ovarian Malignancy in Middle-Aged and Elderly Women." BioMed Research International 2022 (May 25, 2022): 1–10. http://dx.doi.org/10.1155/2022/1062703.
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Objective. To investigate the risk of ovarian malignancy in middle-aged and elderly women with rheumatoid arthritis (RA) and its correlation with disease activity. Methods. 219 middle-aged and elderly ( age ≥ 40 ) female RA patients who were treated at the Department of Rheumatology and Immunology of the Second Affiliated Hospital of Guizhou University of Traditional Chinese Medicine from August 2019 to September 2020 were selected. Their general information such as age and medical history was collected. RA disease activity-related indicators include rheumatoid factor (RF), anticyclic citrullinated peptide antibody (ACPA), ESR, CRP, and ovarian malignancy risk-related indicators including alpha fetoprotein (AFP), carcinoembryonic antigen (CEA), CA125, CA199, and human epididymis protein 4 (HE4) were detected. According to Risk of Ovarian Malignancy Algorithm (ROMA), they were divided into a low-risk group (ROMA-low, premenopausal: ROMA ≤ 11.4 % , postmenopausal: ROMA ≤ 29.9 % ) and a high-risk group (ROMA-high, premenopausal: ROMA > 11.4 % , postmenopausal: ROMA > 29.9 % ) for ovarian malignancy. Meanwhile, according to the DAS28-ESR, they were divided into the general disease activity group (DAS28- ESR ≤ 5.1 ) and the high disease activity group (DAS28- ESR > 5.1 ). SPSS 25.0 software was used to compare the differences among groups and to analyze the correlation between ovarian malignancy risk and RA disease activity. Results. Compared with the ROMA-low group, the levels of RF, ACCP, CDAI, SDAI, DAS28-ESR, and DAS28-CRP in the ROMA-high group were significantly increased ( P < 0.05 ). HE4 and ROMA in the high disease activity group were significantly higher than general disease activity group ( P < 0.05 ). Spearman correlation analysis showed that age ( r = 0.472 ), RF ( r = 0.221 ), ACPA ( r = 0.156 ), CDAI ( r = 0.226 ), SDAI ( r = 0.221 ), DAS28-ESR ( r = 0.254 ), DAS28-CRP ( r = 0.208 ), medications ( r = 0.189 ), and CA199 ( r = 0.250 ) were correlated with ROMA ( P < 0.05 ). Multivariate regression analysis showed that ESR ( OR = 1.11 ), SDAI ( OR = 1.02 ), DAS28-ESR ( OR = 1.33 ), DAS28-CRP ( OR = 1.26 ), and CA199 ( OR = 1.03 ) were independent risk factors for high risk of ovarian malignancy ( P < 0.05 ). Subgroup analysis showed that CA199 is an effect modification factor for DAS28-ESR ( P < 0.05 ). Conclusion. The risk of ovarian malignancy is significantly increased in middle-aged and elderly women with high disease activity with rheumatoid arthritis. In clinical, full attention should be paid to the risk of ovarian malignancy in this population. Screening in time, especially in patients with increased DAS28-ESR and CA199 at the same time, is needed.
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Vincze, Földvári, Pálinkás, Sipos, Janka, Ádány, and Sándor. "Prevalence of Chronic Diseases and Activity-Limiting Disability among Roma and Non-Roma People: A Cross-Sectional, Census-Based Investigation." International Journal of Environmental Research and Public Health 16, no. 19 (September 26, 2019): 3620. http://dx.doi.org/10.3390/ijerph16193620.
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The lack of recommended design for Roma health-monitoring hinders the interventions to improve the health status of this ethnic minority. We aim to describe the riskiness of Roma ethnicity using census-derived data and to demonstrate the value of census for monitoring the Roma to non-Roma gap. This study investigated the self-declared occurrence of at least one chronic disease and the existence of activity limitations among subjects with chronic disease by the database of the 2011 Hungarian Census. Risks were assessed by odds ratios (OR) and 95% confidence intervals (95% CI) from logistic regression analyses controlled for sociodemographic factors. Roma ethnicity is a risk factor for chronic diseases (OR = 1.17; 95% CI: 1.16–1.18) and for activity limitation in everyday life activities (OR = 1.20; 95% CI: 1.17–1.23), learning-working (OR = 1.24; 95% CI: 1.21–1.27), family life (OR = 1.22; 95% CI: 1.16–1.28), and transport (OR = 1.03; 95% CI: 1.01–1.06). The population-level impact of Roma ethnicity was 0.39% (95% CI: 0.37–0.41) for chronic diseases and varied between 0 and 1.19% for activity limitations. Our investigations demonstrated that (1) the Roma ethnicity is a distinct risk factor with significant population level impact for chronic disease occurrence accompanied with prognosis worsening influence, and that (2) the census can improve the Roma health-monitoring system, primarily by assessing the population level impact.
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Duminica, Ion. "The multidimensional achievements of the Emancipation and Reawakening Movement of the Roma from Romania, covered in the newspaper “Glasul Romilor” (The Voice of the Roma) (1934–1941) (I)." JOURNAL OF ETHNOLOGY AND CULTUROLOGY 32 (December 2022): 41–47. http://dx.doi.org/10.52603/rec.2022.32.05.
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The study focuses on the detailed analysis of the multidimensional achievements obtained by the promoters of the Emancipation and Reawakening Movement of Roma from Romania, which were covered in 15 issues of the newspaper “Glasul Romilor” (The Voice of the Roma) (1934–1941). Starting from 1933, the call for the unity of the Roma (gypsy) nation has been widely propagated by the “first emancipated and reawakened” Roma leaders; this „social and cultural outbreak” could be considered a crucial compartment in the History of the Roma in Romania. On November 15, 1934, in the first issue of the newspaper “Glasul Romilor”, the 15 objectives of the Roma Emancipation and Reawakening Program, developed by the leaders of the Association “General Union of Roma from Romania” were presented “for the accessible understanding of all Roma”. Based on the detailed analysis of 15 issues of the newspaper “Glasul Romilor” (1934–1941), 38 multidimensional achievements obtained by the members of the Association “General Union of Roma from Romania” in four areas of activity: cultural, economic, social and national, were highlighted. The two priority areas in which the protagonists of the Roma Emancipation and Reawakening Movement revealed their activity were: Cultural (14 achievements) and Social (10 achievements); (24/38 = 63%). The most essential result from the point of view of the strengthening of the Roma ethnic identity was the proliferation of the history of the Roma to reveal the unknown origin of this historical and cultural community. Accordingly, in the interwar period, the Roma leaders claimed through public request the promotion of a “non-minority” autochthonous status for the Roma community on the Romanian territory.
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Blidstein, Gerald. "Prayer Rescue and Redemption in the Mekilta." Journal for the Study of Judaism 39, no. 1 (2008): 68–87. http://dx.doi.org/10.1163/157006308x245982.
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AbstractIt is generally acknowledged that activist Jewish opposition to Rome waned after the futile Bar Kokhba revolt. This judgement has been based on the historical record, in which such opposition is absent. In this paper I show that this shift in policy has left literary traces, particularly in the Tannaitic midrash, Mekilta. Such traces show the rabbis disparaging physical violence in their reading of the exodus from Egypt, and then urging prayer as the most appropriate and potent tactic in the struggle for freedom. In all this, the release from Egyptian bondage symbolizes the ultimate deliverance from Roman power.
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Tatarkiewicz, Anna, and Krzysztof Królczyk. "Septimius Severus – restitutor castrorum (et portus) ostiensium." Gdańskie Studia Prawnicze, no. 3(43)/2019 (November 4, 2019): 91–104. http://dx.doi.org/10.26881/gsp.2019.3.07.
Full textAbstract:
The activity of Septimius Severus in relation to ostia and Portus is significant and multidimensional. The emperor, who himself came from a city-port of Lepcis magna, was well aware of the importance of ostia for Rome and the Roman empire as a whole. This can be demonstrated by the series of activities undertaken at the mouth of the Tiber. These activities were intensified in particular during the preparations for the expeditio felicissima Britannica. Septimius Severus undoubtedly deserved the epigraphically certified title of restitutor castrorum ostiensium.