The Cultural Clash of Sinti and Roma with mainstream Society
Why Sinti and Roma in the Netherlands retain their culture so deeply and why the road to
participation is so hard?
Opening (video: I’m a Roma woman)
Dutch situation in European perspective
Shifting Identity
The film you just saw is probably another image of Roma than people generally have. In some former eastern
Europe countries like Macedonia, Roma are mostly well educated and also in the Netherlands they are well
educated Roma.
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In the Netherlands we have Sinti and some Roma who have lived here since the 18 century and have a
citizenship . The Roma were called Kaldarash. They were travelling tinkers from Hungary and for the first time
called as Zigeuner. ( When issues are rather similar for Roma as Sinti, I speak about Roma, what is a general
definition, otherwise I speak about Sinti and Roma separately).
Before that there were centuries when they lived in Western Europe, but after a repressive policy their access
to Western Europe was denied, due to the fact they should not be religious. In the Netherlands they were
called “Heidens” .
Because they said they used to live in Egypt, people called them Gypsies or Gitanos. But the name pops up in
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Byzantium time and means “Don’t touch”. The name Zigeuner existed since the 15 century and got a real
negative definition during the power of Hitler in the 1930s. Nevertheless this last name has no scientific roots.
After the Kaldarash, the Ursari (bear-leaders from Bosnia) and the Lowara (horse traders from Hungary)came
to the Netherlands. This last group and the Sinti were called as Zigeuner and had German, French or Belgium
passports and worked at fairs and circuses and found themselves not similar to Roma. The local Dutch city
councils have had a sympathetic attitude for this group and gave all kind of passports and licenses to stay in the
Netherlands. Due to their Christian religion, they adapted the religion of the country they pass through,
although it was different from Catholicism or Protestantism, they were tolerated, because they would be on
the move very quickly.
In 1928 the Dutch government started calling these groups Zigeuners and they were threatened badly and
were defined as criminals, dangerous and beggars. Now the Dutch defined them in two distinct groups: The
Sinti and Roma. Like other Dutch travelers they had a nomadic lifestyle which was an eyesore to the
government.
In 1999 the Dutch government decided to cancel permissions to live in mobile caravans and from that period
onwards moving around to assigned places was prohibited. Unfortunately they’ve been left alone and became
dependent on welfare money.
Population
Approximately 1000 Sinti and 700 Roma families, live across all over the provinces of the Netherlands. It is all
about assumptions, because registration is not allowed. But Roma politicians and academics in Europe recently
voted for registration, because this will give an overview of their situation and European projects can be
measured and controlled.
In Europe live about 12 million Roma.
7% - 10% of countries population in Bulgaria, Slovakia, Roumania and Hungary
1,5 - 2,5% for Greece, Spain and Czech
3.500.000 in Balkan countries like Serbia, Macedonia, Croatia and Turkey
In 1977 a group Roma has been denied access to Western Europe after being expelled from the country they
lived in. 11 Dutch municipalities agreed to shelter them. Unfortunately for these Roma they didn’t apply for a
refugee status and some of them didn’t have a passport of their own country which makes their status very
fragile. Even more for those who were not able to apply for a access application (General Pardon) the first
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place, because they couldn’t read or write or were just outside the country when this application started or
were in jail. For the people coming from Macedonia which is included they can’t ask for birth documents after
living more than 15 years abroad. Some Roma have to deal with the status of “status unknown” and don’t
have the status of Staatloos, which would give them the right to social welfare or healthcare and their children
will become Dutch. Dokters van de Wereld is taking care for the women who are pregnant and persons who
are ill. This organization takes care for displaces persons who need healthcare and they pay the costs. That
among these Roma exists a high resistance against Dutch governmental institutions isn’t so strange.
In the seventies no national policy existed for integration. This was the responsibility of the municipalities.
Later, the Integration law of 1986 was based on integration while maintaining their own cultural identity.
Roma who came from 1990 onwards can rely on the new InburgeringsWet and it’s programs.
Housing:
Roma and Sinti live in about 117 towns. Sinti live more in Limburg and Noord-Brabant, mostly in chalets or
caravans in controlled communities. Most Roma live in towns like Ede, Nieuwegein, Veldhoven, Tilburg, Den
Bosch, Sittard, Lelystad and live in houses. In Veldhoven there is a group of Roma who have lived for centuries
in the Netherlands and has the same status as the Sinti elsewhere.
More and more young adolescents live in houses, due to the fact no more new places on caravan site are
available and others prefer an independent lifestyle outside the caravan site. Municipalities more and more try
to resettle Sinti and Roma to move in stone houses. Communication is crucial in this process. Mediators
support these transitions. “Romed” an organization funded by the EU has set up a training program for all
mediators in the field.
Beside the Roma I mentioned, a group that works in the Netherlands and has licenses to do so. Their
population numbers should be estimated, because they’re of course not registered as Roma. They work in
agriculture, at the harbor, as musicians, in restaurants, hotels, cleaning, etc. Work is their motive and their
cultural identity is not important doing their jobs. On the other hand, they keep their ethnic identity hidden,
because it can constrain their labor position. Of course a number of Roma are also working like non-Roma
illegally in these same sectors, but also in prostitution, trafficking, fraud and theft. The police are checking the
sites and houses and disposed Roma who are not registered in the GBA. A special official of the municipality
knows who is living on the site and because until a number of years ago schools registered the ethnic
origin,policy could be made and controlled. But because of increasing number of persons who’re moving into
houses, this specified group disappears from the picture. And the overall generic policy predominates.
Cultural differences
Next to the Culturele dimensions of Hofstede academic of a Roumanian welfare organization defines the next
scheme.
Non-Roma
Roma
Shared values according urban societies
Shared values according Roma rural societies
Democracy
Paternalism
Modern, postmodern approach
Traditional, orthodox approach
Secular
Religious
Intellectual, filosofical, abstract
Practical and pragmatic
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Language:
The language they speak is called Romani or Romanesj. This language is spoken in different variations and
dialects. Sinti speak a dialect of Romani and they can understand each other whether they live in Germany or in
Belgium. Romani or Romanesj, it is said the language doesn’t consists of a large number of words. Dutch
consists of more than 1 million words. This means that Roma translate these words in Dutch without the
distinguishing which results in poor communication. Not only the vocabulary is less, but the language also has a
different kind of abstract concepts. The language of this collective society lacks concepts like choosing, cause
and effect and perspective. This is noticeable in the mind mapping of Sinti and Roma. Primary- and secondary
school children have to deal it by themselves to handle these concepts, because their parents often don’t have
an educational background and can’t help them. Meaning: there is a lack of detailed aspects of the language
and conceptions of language which hampers a full integration into mainstream society.
The Roma and the Sinti more uniform speaks Romani or Romanesj with words of the language or dialect
belonging to the country where they have lived for a long time or the language of the country they
passthrough. This means that for example in Sinti language the Spanish word for Where – Donde is used,
although the people could live in the Netherlands.
It is an oral language, just to create ambiguity under the dominant culture they live. Like other cultural aspects,
language cannot be spread to non-Roma and is also gender related. Some subjects, like money, income,
physical aspects, etc. are even not spoken with the other gender.
Cultural symbols:
To identify themselves as a nation, Roma created their own flag and anthem called Djelem Djelem. It is their
way to take position in mainstream society. Due to the fact that Roma can’t be defined as one nation, the flag
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and anthem are not recognized as such by all. In 1971 these symbols were installed and from April 8 onwards
this date is known as International Roma Day.
>>>picture of Roma flag
>>> video of Djelem Djelem
The relation of reciprocity and plural loyalty
Acculturation leads to plural loyalty. By being taking part of an ethnic group, citizens of a town, students, pupil
or prisoner, you share with others a certain religion or gender position. In which way are people aware of this
plural loyalty? So for Roma and Sinti.
Many government officials and care workers struggle with reciprocity of rendered services. Nothing for
nothing. The extent of unconditional or limited solidarity will affect the relationship of the caretaker and
helpseeker or pupil and teacher. Like when the opinion of the helpseeker or pupil is that he is not asking for
help or don’t want to learn mainstream society issues, but that the requirements are imposed by the
government . This makes reciprocity in the provision of services rather difficult. Loyalty is determined by the
ethnic group for Sinti and Roma and their view is that loyalty is at risk when education in the mainstream
society is successful and this will be perceived as “going away from their culture”. Roma will affirm in their
prejudices – adaption has a negative impact on Roma culture – and they’ll leave no stone unturned to merge
their culture as little as possible with the dominant culture wherefore acculturation is hardly possible.
Institutional resistance is lucrative and they enjoy free play when finding loopholes in more restricted work in
junkyards or trading on black markets like other ethnic groups. This last way of working can be seen as
acculturation. The person who have the most success in actions finding loopholes is the most powerful. The
mainstream society will see the oldest man as the most powerful, because he has been put forward.
Regarding reciprocity in relation to Roma, one must have to take into account that this relationship is not
unconditional and there is always the possibility of a sudden and unconditional choice for the own ethnic
group. To be on once’s guard is an attitude by non-Roma and is recognized automatically by Roma. Non-verbal
language and the tone of language is quickly picked up by Roma as other minority groups recognize this
immediately. They don’t feel safe within mainstream society. This is reflected in firmly maintaining taboos.
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Taboo
Generally, taboos form a central part of the social structure of discriminated minorities such as the Roma and
Sinti. Not only do they serve to retain the internal structure of a group, they also take on an external function
of protection by regulating contact with majority populations and thus limiting influence from outside.
Different religious and cultural factors do however play a role in the originating process of the taboo. In the
course of time, a number of systems of taboo have developed and documented the heterogeneous structure of
traditional Roma communities.
Roma like Sinti have strict rules and taboos concerning birth, illness, death, gender, sexual activities, financial
problems, purity, clothes etc.
The meaning of taboo as a signal of danger is interpreted flexibly and is only intended for Roma. Non Roma can
speak freely. Like a non-Roma who can tell in the classroom he needs to go to the bathroom. But Roma in the
same classroom shall not speak freely and will leave the classroom without saying anything. Purity in Romaculture is so important that in caravans or chalets no toilets are allowed. For this insoluble issue the solution is
a toilet outside.
Contradictions, denying of prohibition can stir or cause dangerous disagreements which can lead to a
relationship of non-speaking terms or even ejection. A contradiction e.g. is the prohibition of not eating
horsemeat because of the historical importance of this animal. Eating junkfood, take aways without knowing
the exact origin, produced with horsemeat are still irrefutable food Roma eat frequently. Otherwise, eating
plain horsemeat in case of hunger is not allowed and caused in earlier times ejection of the group. In current
times people who were ejected still live ejected and mostly move elsewhere.
Other rules and linked taboo rules are greetings related to position, age and these greetings determine the
context and form; the way guests are given a reception, what to serve, which subjects can be discussed and
how to behave during festivities, like the customs of a mingling of women and men or just a separation of
genders.
These silent rules are necessary, because otherwise the taboo has to be expressed and this is just the heart of
the matter of a taboo.
The taboo perspective of Roma can be defined as power taboo, but is dynamic. The wisest man kris romani
interprets the rules. In a Sinti community it is the wisest man who gives agreement to join secondary school or
even work for an employer. Meanwhile without giving him notice of all details some denied the taboo and
decide to acculturate and integrate in the mainstream society to get independent. On the other hand some
find their ways not to offence others. For example, In the case of two sisters living together on a caravan site,
men will not enter the caravan and the girls (about 20 years) can follow their studies and achieve their degrees.
When everybody recognizes the power of the wisest man or woman in case of children issues, there’ll be no
problem. But in multicultural societies the highest power of one is hardly more powerful than the other. When
clashes occur these are always power related.
Breach a taboo can only be established through the use of the members by the group. That’s why school
assistants are crucial for attending school.
Homosexuality is another subject which only can be discussed by religious members who recognize the same
God who bring into question the interpretation and control of one all mighty God. The keyrole is intended for
insiders. An outsider is because of his position not capable of breaking taboos.
Issues like sexuality and death are frequently used by Roma and Sinti. It isn’t strange that they use swearwords
related to death and sexuality which makes using these words legal and in the same time they give in front of
the group a negative definition to these words which makes it legitimate. The fact is that for example birth
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taboo only is related to the northern groups like Sinti, Manouch and Kale and not to Greek or Turkish Roma.
Swedish Roma are obligated only to wear black clothing in the presence of their fathers, while the Kalderas are
not allowed to show one’s naked feet and ankles.
Taboos are not the topic of any discussion, as that which is taboo generally prohibits itself. When taboos are
broken, there is no need for acts of justifying or sanctioning, everyone is aware of what is taboo, feelings of
guilt and shame set in automatically. The Romani term for shame is ladz (Indian). In the case of a taboo break,
the Roma feel ashamed in front of their family and group. There are no such feelings either respect to other
groups or non-Roma, however. The shame caused by the breaking of the taboo can diminish or endager the
family’s status within the group. Some common phrases with shame in it are:
Mulom katar ki ladz!
- I died from shame!
Xalem ladzavo!
- I ate shame!
Ladz ti xal muj, na ladzasa hic!
- May shame eat your face, don’t you feel ashamed?
Due to the patriarchal structure of society, women – especially young women and girls – have always been
most likely to bring shame upon themselves. For them, a socializing process is much more in their lives. Starting
in early childhood with the duties of the sister (phen) and older sister (bari phen), to the choice of a mate, the
role of daughter in law (bori) all the way to the duties of the mother and the wife. Again and again, situations
arise in which a woman’s wrong conduct can have severe consequences. Like: in traditional Lovara
communities it is taboo for a woman to draw attention to herself e.g. in family gatherings. She is only allowed
to sing or tell stories after her husband has been asked to tell her to do so by the guests. If a woman breaks one
of the many rules her entire larger family is affected by the shame she has caused. In addition, the woman has
the task of an formal mediator during family quarrels. She is a peacekeeper and the goal of every woman is to
reach the authority as wise woman (phuridej), (Eycken 2006). Mainstream society sees this woman as an
informal mediator. She rather has a great power upon man. This is not shown outside the group, because men
always count themselves as very powerful within the group, however women are more powerful, but all don’t
want to lose men their prestige.
For all traditional Roma groups, one of the basic elements of their system of taboo is the concept of impurity
(mahrime). It shows most clearly how taboos affect the power structures within the groups as well as contact
with respective majority population. It is an amazingly flexible code, widely encompassing but with a strong
moral impact, adaptable to anything new while preserving a sense of tradition (Sutherland 1984).
Taboo is related to shame and shame is related to silence. Roma are ashamed about their role during the WOII
which manifests itself in silence. Nowadays more and more is known, but still not all the facts are expressed by
the group. There is silence within the group, but also outside the group.
The petrified culture due to silence and non transferable information on non-Roma develop a difficult
acculturation which hampers the integration within mainstream society.
Sinti and Roma education projects are required Mutual frustration and lack of support
Education and the relation to labor participation:
Although most children attend primary school very frequently, Sinti adolescents do not go to school on regular
basis. And when health issues occur, parents keep their children at home afraid for infection. It always cost a
long time after such a period before the this results in going back to school on regular basis again.
Next to this, still a small amount of adolescents are attending secondary school or even professional schools. So
key qualifications are rare and most adolescents are depending on welfare. In the Netherlands they sometimes
attend these projects but they’re focused on labor- and communication skills. The results of these projects are
low. Projects are not funded by special European Roma Funds. Like the ECCS which are not developed in the
Netherlands.
Their urge to independent labor is paradoxical in this issue. The people want their independence, but their
appeal on social services is high. Among Sinti and Roma, plural problems frequently are part of their lives. In
some towns a whole community is depending on welfare. The lack of a peer group in the labor market, makes
it very difficult for them to hold their own in the labor environment. Their situation can be seen as the same as
other weak social economic groups. Here we must not forget that in eastern Europe discrimination is a
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persistent factor of not having education or jobs. The unwillingness of some municipalities to register new
babies in their community results in a perpetual and systematic discrimination by governmental institutions.
Schoolteachers and headmasters and labor organizations have to deal with Roma and Sinti children whereby
they see potential qualification in education and labor. It's a path of long-term. Primary schools have an
individual approach, to work down barriers and have informal contacts with parents. At secondary schools this
all is different and pupils like parents get lost in the system, because the distance to parents is bigger and only
decrease when care is needed as in conflicts or poor marks.
Both sides, of the school system as Roma and Sinti know too little about each other’s culture. Now teenagers
flow more and more into the secondary school system, so the schools become more aware of this ethnic group.
Is another method necessary or is diversity policy adjusted to their needs? It is rather difficult to develop new
methods for this specific group with it’s special background. In bigger cities teachers are not always aware of
the Roma background when parents don’t tell them. The knowledge about Roma culture is still less than about
other migrants. Taking into account that Sinti and some Roma are not even migrants and have lived here for
centuries. People’s opinions are related to stereotyping, prejudices and the media isn’t making it all better.
Without support of a school team, care workers, jobcoaches etc. is it difficult to bring a positive picture to
society. Support results in sounding boards, understanding and inspiration for new solutions. Lack of support is
disastrous for current projects and for Sinti and Roma individual and as a group.
Research by academics on Roma-issues and highly educated Roma are crucial and (new) projects function as a
cross-cultural springboard. In the next overview I’ll show you education projects with cooperation of Sinti and
Roma or at least with support of Roma and Sinti
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Education Projects:
The Netherlands:

Pre-education
–
Utrecht VVE: home visits from the age of 2,5 year
–
Sittard pre-VVE-junior: Group- and hometraining for parents and children
–
Groningen: Includes the whole schoolprocess. 2 coaches (youngest and primary: Spel in de wagen)
(primary and secondary: school and home visits)

My own Gypsy festival: Cultural Educational project through Sinti and Roma for secondary- and
vocational schools coordinated by non-Roma

Education Sinti assistant project assistance by young Sinti women in the classroom under supervision
of the headmaster and internal coach

What’s Working ? (Pharos): teaching method for children of highest classes primary school and first
classes secondary schools

Veldhoven: Secondary school project for Roma teenagers:
–
Two teachers and coaches
–
Aim: mentoring Roma secondary pupils, advising their parents and school team.
–
How: Step 1 special classes in cultural centre > Step 2 extra classes in the school > Step 3 fully
integrated in classes
–
Extra: communication and labor skills and coaching
–
Financing; municipality and ESF funding
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Europe:
In 2003 ‘The decade of Roma inclusion (2005-2015):
Collaboration of 8 East-European countries funded by the EU and with international organizations
to improve the position of Roma in Europe.
Comenius program, which dealt on intercultural education and contained a specific section
applicable to the Roma about the training of teachers. Included middle school and high school
education, production of pedagogical material, training of gypsy mediators, flexible schooling and
distance learning and the training of teachers in service.

Bulgaria:
education project for high-educated scholars. Fellowship in Manchester to
internalize (non)verbal communication values. Body language, empowerment, studying out
of a Roma-context country, etc.

Sweden: Pre- education starts at very young age (6 months) Romani Women’s Network
(funded EESC) Create by a Sintezza.

ITF International Taskforce on Holocaust, Education Remembrance and Research Education
Framework and teaching method

Spain: 1986 General Law of Education: incorporation into public educational system.
Since 90´s: progressive incorporation of Roma children into primary school and pre-school
education.
Today more than 95% of Roma children are schooled. Specific programs to support Roma
schooling (National Roma Development Plan).
Good legislation on education, but weak implementation to address Roma needs.

Czech: National education method for teachers on Roma history and issues

Hungary: Ghandi Grammar School and dormitory in Pecs. Roma Gymnasium and boarding
school with housing for parents nearby the school
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
France: CNED Centre national d'enseignement à distance : for all travellers, theater people,
Sinti and Roma. Every school is obligated to give children lessons conform CNED, including
Sinti and Roma. Children cannot be denied when registered at the municipality and must be
in possession of a ‘carte d’identité origine Française’. If they’re denied, all sued cases mostly
win by Sinti and Roma.
Literature
Baar, H. van (2011): The European Roma; Minority Representation,, Memory and the Limits of transnational Govermentality
Baaren, Th.P.van (1960): Wij mensen, religie en wereldbeschouwing bijschriftloze volken.
Bagehot, W. (1867): Physics and Politics, Fortnighly Review, Vol 2.
Bateson, G. (1935): Culture contact and Schismogenesis. Man, Vol. 25.
Büchner, L. (1855): Kraft und Stoff.
Cook J. : Journals. Vele uitgaven, de meest recente is die van J.C.Beaghlehole (1955-1967).
Darwin, C. (1871): The Descent of Man.
Frazer, J.G. (1888): Taboo. Artikel in de Encyclopedia Britannica, 9e editie.
Frazer, J.H. (1911-1915): The Golden Bough, Part II: Taboo and the Perils of the Soul.
Freud, S. (1912/1913): Totem und Tabu.
Freud, S. (1915): Bemerkungen über die Übertragungsliebe.
Haller, J.S. (1970): Outcasts from Evolution.
Huxley, T.H. (1863): Man’s Place in Nature.
Jones, J. (1961) The Life and Work of Sigmund Freud.
Koch, H.W. (1973): Der Sozialdarwinismus.
M’Lennan, J.F. (1869): The Worship of Animals and Plants. Fortnightly Review, Vol. 6.
Mozes F. et al. (2003) Romabase. Didactically edited information on Roma
L.Lévy-Bruhl, L. (1910): Les fonctions mentales dans les sociétés inférieures.
Lévy-Strauss, C. (1962): Le totemisme aujourd’hui.
Ljujic V. (2011): Romaphobia among adolescents. The role of perceived threat, nationalism and acculturation expectations
Lucassen, L. (1990) En men noemde hen zigeuners'. De geschiedenis van Kaldarasch, Ursari, Lowara en Sinti in Nederland: 1750-1944
Scheve, S. (1850): Phrenologische Bilder.
Spencer, H. (1852): A theory of Population. Westminster Review, Vol. 1.
Steiner, F. (1956): Taboo.
Wilson, W.J. (1996): When Works disappears
http://www.vng.nl/files/vng/nieuws_attachments/2013/20130315-roma-multiproblematiek.pdf
Pre-school project VVE-junior in southern Limburg (by Fiet Muris owner of the program)



Introduction Pre-school Project and results
If – and Then diagram as cross-cultural communication method
questions
Workshop
Needed:
Postits, paper A4, pencils, flyer MeCuMa communication, business cards
Propositions
If time
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Propositions:
All kinds of aspects hamper the integration.
1. Do we’ve a Sinti and Roma-problem in mainstream society, because there is too
much crime, maladaptive behavior, the fight against mainstream institutions? How
can a government change this in positive acculturation?
2. Criminality of Sinti and Roma crime is too much culturalised. It is their culture to beg,
no having interest in education. Informal income or dirty money is a way of creating
income. There are hardly role models in the media. The rhetoric is only negative.
Roma who left their traditional culture or family with criminal backgrounds are rarely
in the media. How can they be reached? The EU has lots of programs, but still the
media and politics only publish negative reports of them.
3. Culture of poverty and victimization. Stigmatizing and discrimination as excuse for
their position. This is our fate. We can’t help it. How to reach a turning point in
communication and one’s self-image?
4. Sinti and Roma education projects as the VVE-junior project are required to
emancipate this group within mainstream society, because e.g. their parents can’t
help them due to the lack of education skills. How to convince government financing
projects, before a new generation is lost.
5. Education Sinti and Roma projects don’t have the results as we expect, because
children ‘fall back’ into their culture. Collectivism, loyalty and reciprocity are stronger
values than the values of the mainstream society. No project, no problem?
6. Which kind projects you prefer and why? Is this in possible in the Netherlands or
other western country? If none is preferred, what kind of project of program you
propose?
7. Registration an instrument to check the improvement in education and employment.
8. Authorities should involve Roma and Sinti in the development and implementation
of strategy both on national and local level.
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