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This book examines experiences of Romani political participation in eastern and western Europe, providing an understanding of the emerging political space that over 8 million Romani citizens occupy within the EU, and addressing issues related to the socio-political circumstances of Romani communities within European countries.

How do objects mediate human relationships, and possess their own social and political agency? What role does material culture – such as prestige consumption as well as commodity aesthetics, biographies, and ownership histories – play in the production of social and political identities, differences, and hierarchies? How do (informal) consumer subcultures of collectors organize and manage themselves? Drawing on theories from anthropology and sociology, specifically material culture, consumption, museum, ethnicity, and post-socialist studies, Materializing Difference addresses these questions via analysis of the practices and ideologies connected to Gabor Roma beakers and roofed tankards made of antique silver. The consumer subculture organized around these objects – defined as ethnicized and gendered prestige goods by the Gabor Roma living in Romania – is a contemporary, second-hand culture based on patina-oriented consumption. Materializing Difference reveals the inner dynamics of the complex relationships and interactions between objects (silver beakers and roofed tankards) and subjects (Romanian Roma) and investigates how these relationships and interactions contribute to the construction, materialization, and reformulation of social, economic, and political identities, boundaries, and differences. It also discusses how, after 1989, the political transformation in Romania led to the emergence of a new, post-socialist consumer sensitivity among the Gabor Roma, and how this sensitivity reshaped the pre-regime-change patterns, meanings, and value preferences of prestige consumption.

Those Who Count scrutinizes the scientific and expert practices of Roma classification and counting, and the politics of Roma-related knowledge production. The book takes a historical perspective on Roma group construction, both as an epistemic object and a policy target, with a focus on the expert discourse of the last two decades. The book argues that knowledge production on Roma is neither objective nor disinterested but rather is co-produced by political and academic actors driven by organizational interests with rather narrow disciplinary research traditions, as well as by political manifestos. The result of such co-production is a negative Roma public image circulating well beyond the expert discourse which reinforces stereotypes held by society at large. The case studies and examples presented in the book show that the state-led population census, policy related surveys, as well as academic and scientific research, together craft an essentialized Roma identity. The recently reemerged Roma-related genetic research imports assumptions, classifications, and narrations from the social sciences and contributes through sampling strategies, interpretation of data, and generalization to reify and pathologize Roma ethnicity. Roma are relegated by experts to several types of determinism: to a social category, to a frozen culture, and to a homogenous biologized entity.

289 Until 1989 it was official Communist policy in eastern Europe to absorb Gypsies into the \"ruling\" working class. But many Gypsies fought to maintain their separate identity. This book is about the refusal of one group of Gypsies- the Rom-to abandon their way of life and accept assimilation into the majority population. It is a story about the sources of cultural diversity in modern industrial society and about the fear and hatred that such social and cultural difference may give rise to. The core of the book, based on eighteen months of observation of daily life in a Gypsy settlement, describes the cultivation, celebration, and reinvention of cultural difference and diversity by a people deemed by their social superiors to be too stupid and uncivilized to have a \"culture\" at all.

This article explores some of the myriad representations of Roma in Europe and argues that this proliferation makes it more difficult for policymakers to formulate coherent interventions, for academics to agree on a common conceptual language and for the majority to understand the inter-connected problems facing Roma communities. 'Representations' refers to how the community is understood by itself as well as by others. Whilst no community retains an uncontested image of itself and its identity, Roma communities have little or no control over how they are represented in the public sphere. Usually, representations of Roma originate and are sustained by non-Romani actors including international organisations, national governments and the majority. Of course, Roma communities have attempted to influence how they represent themselves externally to challenge negative stereotypes and internally, to raise a political consciousness and foster solidarity. Relatedly, the political representation of Roma is particularly important due to their weak political positioning in local, national and transnational contexts but also because it highlights the disparity between contested questions of who Roma are and devising policy interventions to address socio-economic and political exclusion. This article discusses a select number of prevalent Roma representations and links the representation of Roma identity to the public presence and agency of Romani communities.

Vilified and marginalized, the Romani people—widely referred to as Gypsies, Roma, and Travellers—are seen as a people without place, either geographically or socially, no matter where they live or what they do. In this new chronological history of the Romani, Another Darkness, Another Dawn demonstrates how their experiences provide a way to understand mainstream society's relationship with outsiders and immigrants. Becky Taylor follows the Gypsies, Roma, and Travelers from their roots in the Indian subcontinent to their travels across the Byzantine and Ottoman Empires to Western Europe and the Americas, exploring their persecution and enslavement at the hands of others. Rather than seeing these peoples as separate from society and untouched by history, she sets their experiences in the context of broader historical changes. Their history, she reveals, is ultimately linked to the founding of empires; the Reformation and Counter-Reformation; numerous wars; the expansion of law, order, and nation-states; the Enlightenment; nationalism; modernity; and the Holocaust. Taylor also shows how the lives of the Romani today reflect the increasing regulation of modern society. Ultimately, she demonstrates that history is not always about progress: the place of Gypsies remains as contested and uncertain today as it was upon their first arrival in Western Europe in the fifteenth century. As much a history of Europe as of the Romani, Another Darkness, Another Dawn paints a revealing portrait of a people who still struggle to be understood.

Anthropological interest in Romany and Gypsy populations is now intense; but for the first seven or so decades of Anthropology, the field was left entirely to amateur folklorists. Roma and Gypsies may often \"not want in\" ( Gmelch 1986 ), but they also seem not to fit into existing academic models. Examining various ways in which Romany sociality challenges existing anthropological models, this article assesses the contribution of three explanations of Romany persistence: historical, sociostructural and culturalist. Roma always live immersed within and dispersed among dominant majority populations, and yet their adaptation remains surprisingly successful in the long historical view. The enormous diversity of Romany social forms, as well as Roma evasion of the trap of nation-state/ethnic figurations, continues to provide a potent source for anthropological reflection and theorization.