STAGING ETHNICITY: CULTURAL POLITICS AND MUSICAL PRACTICES OF ROMA PERFORMERS IN BUDAPEST (original) (raw)

Dancing on the edge of a volcano: East European Roma performers respond to social transformation

Hungarian Studies, 2015

The advent of a more open society in Eastern and Central Europe has created space for political and cultural freedoms unthinkable under state socialism, particularly for the Roma (Gypsy) minority. The years since the change of regime have revealed apparently insatiable appetites for “Gypsiness” among consumers, impresarios, and recording companies, and artists from the East Bloc, many of them from extremely modest backgrounds, have filled niches in the business of sating those appetites. Yet for many Roma in the region, the political changes of twenty years ago have been disastrous: the end not only of full employment and a robust social safety net but also of the limitations on free speech and rigidly enforced state monopoly on violence that hid racial tensions under a veil of oppression. This paper addresses the contrast between the conditions of the Roma population at large with the successes of a handful of successful musicians. It also considers the ways some musicians in Hungary are working to improve both the conditions for Roma and the perception of Roma by non-Roma in and out of the region.

Music and Power- Gender and Performance among Roma (Gypsies) of Skopje, Macedonia

The World of Music 38(1):63-76. , 1996

Based on research from 1990-1994 in Shuto Orizari, a Rom neighborhood of Skopje, Macedonia, this paper analyzes the role of music and other performance arts such as dance, food and costume in creating cultural and political identities. Music and dance are shown to be gendered forms of power in two realms : within the Romani community at family rituals such as weddings and circumcisions, and in Rom/non-Rom interactions such as political gatherings and folk festivals. The relationship between economics, politics and the expressive domain is emphasized. Recent work on the role of gender in nation-building by Kligman (1992), Verdery (1994), Gal (1994), and De Soto (1994) has shown that the socialist nation was consciously configured as a paternalistic family, with the woman in service of the state, i.e., giving birth for the state. As Verdery says, "Biological reproduction now permeated the public sphere rather than being confined to the domestic one" (1994:232). There was, however, resistance to this ideology. As Verdery says, "the space in which both men and women realized pride and self respect increasingly came to be the domestic rather than the public sphere ..." (ibid.).2 The case of Roma of the Former Yugoslav Republic of Macedonia (henceforth referred to as Macedonia) is illuminating in this light. Because Roma never really bought into the system of socialism and instead excelled in the black and gray markets (Stewart 1993; Silverman 1986), the public sphere of socialist life never was a great concern for them, neither economically nor symbolically.3 In addition, the larger sphere of macro politics and economics, whether socialist or capitalist, totalitarian or democratic, has historically given Roma many negative experiences-slavery, discrimination, and marginality (Hancock 1987; Fraser 1992; Crowe & Kolsti 1991). This realm of macro politics is now being contested by fledgling Rom political parties and unions (Barany 1994; Silverman 1994). The

Controlling the Liminal Power of Performance: Hungarian Scholars and Romani Musicians in the Hungarian Folk Revival

twentieth-century music, 2007

In the Hungarian folk revival, Hungarian Roma (Gypsies) serve as both privileged informants and exotic Others. The musicians of the revival known as the táncház (dance-house) movement rely heavily on rural Rom musicians, especially those from Transylvania, as authentic sources of traditional Hungarian repertoire and style. Táncház rhetoric centres on the trope of localized authenticity; but the authority wielded by rural Rom musicians, who carry music both between villages and around the world, complicates the fixed boundaries that various powerful stakeholders would place on the tradition. Drawing on media sources and on fieldwork in Hungary and Romania, I examine how authenticity and ‘Gypsiness’ are presented and controlled by the scholars, musicians, and administrators who lead the táncház movement, in particular in the context of camps and workshops dedicated to Hungarian folk music and dance. Organizers often erect clear boundaries of status, genre, and gender roles through such events, which, among other things, address the anxiety raised by Rom musicians’ power in liminal spaces. In addition, I look at how Rom musicians both negotiate with the táncház’s aesthetic of authenticity and challenge it musically. Finally, I discuss how musicians and the crowds that gather to hear and dance to their music together create a carnival atmosphere, breaking down some of the boundaries that organizers work so hard to create. Throughout, I demonstrate that liminality is an extraordinarily pertinent lens through which to view Roma participation in the Hungarian folk music scene.

Roma as alien: Music and identity of the Roma in Romania

2020

Plate 2.2-Nicolae and Elena Ceaușescu as they appeared after their arrest and on trial Plate 2.3-1852 poster advertising 'gypsy' slaves for sale Plate 3.1-Cover of liner notes accompanying Roumanie: Musique des Tsiganes de Valachie Plate 3.2-Roumanie: Musique des Tsiganes de Valachie, rear of liner notes Plate 3.3-Nicolae 'Culai' Neacșu Plate 3.4-Gheorghe 'Fluierici' Fălcaru Plate 3.5-Outlaws of Yore / Les 'Haïdouks' d'Autrefois (I) and (II)-Covers of the liner notes Plate 4.1-En route to Clejani-Roderick Lawford Plate 4.2-'Strada Lăutarilor'-Roderick Lawford Plate 4.3-Caliu's kitchen-Roderick Lawford Plate 4.4-Gheorghe 'Caliu' Anghel (l) and Marin 'Marius' Manole (r)-Roderick Lawford Plate 4.5-Musique des Tziganes de Roumanie-Cover of the liner notes Plate 4.6-Musique des Tziganes de Roumanie-inside liner notes Plate 4.7-Photograph from the liner notes of Musique des Tziganes de Roumanie Plate 4.8-Honourable Brigands, Magic Horses and Evil Eye-liner notes, front and rear Plate 4.9-Honourable Brigands, Magic Horses and Evil Eye-inside the liner notes Plate 4.10-l'orient est rouge-front and back of liner notes Plate 4.11-l'orient est rouge (l) and Band of Gypsies (r)-a comparison of artwork Plate 4.12-Band of Gypsies-illustration inside the liner notes Plate 4.13-Artwork on cover of Maškaradă album Plate 5.1-Facebook publicity poster for Sistem ca pe Ferentari Plate 5.2-A Wedding in Apărătorii Patriei-Roderick Lawford Plate 5.3-Mitzu din Sălaj performing at Sistem ca pe Ferentari-Roderick Lawford Plate 5.4-Stall in the Piața de Flori (en.

Politics, Activism and Romani Music: Interpreting Trends in Serbia, North Macedonia and Bulgaria,

The Routledge Handbook of Popular Music and Politics of the Balkans , ed. Catherine Baker, 61-77. London: Routledge., 2024

Several music projects have emerged since 2019 that address critical political issues facing Balkan Roma, such as prejudice, unemployment, police brutality, evictions, and gender discrimination. These projects often eschew the usual portrayal of Roma as victims and focus instead on pride and agency. Why are these projects emerging now, and who is producing them? What forms and genres do they take, why and how are they produced, and what effects do they have? This chapter explores these issues by analysing the significant role of NGOs (those led by both Roma and non-Roma) via examples from Serbia, North Macedonia, and Bulgaria. It engages in media analysis, highlighting images, narratives, and texts (including published interviews), supplemented by fieldwork. Although I could not travel during COVID, I kept abreast of the release of new music products via Facebook and YouTube and followed promotional discourse as well as commentary by audience members.

Occupation and Ethnicity: Constructing Identity among Professional Romani (Gypsy) Musicians in Romania

Slavic Review, 2001

Based on fieldwork (primarily in southern Romania), this article treats identity-construction among professional male Romani musicians, investigating in particular the discourse that they generate as they maintain their exclusive vocational niche on the boundaries of intersecting ethnic communities. Seeking to establish the influence of Romani musicians as agents in the construction of their own identity, Beissinger discusses notions that Romani musicians provide of non-Roms and other Roms (including other musicians), as well as how they portray surrounding cultural and political phenomena as expressions of their syncretic occupational and ethnic sense of self. Beissinger argues that Romani musicians are unquestionably enclosed by socially inflicted boundaries but are themselves also agents of boundary-making as they articulate connections with and distinctions from the world around them. Throughout, she draws pertinent comparisons with Romani musicians in other east European countr...

Romani musicians in Latvia: The (un)sustainability of careers, the (in)visibility of ethnicity

Études tsiganes, Vol. 70-71, 2021

In contemporary Latvian society, the Roma people are represented by a small group of about five thousand. 1 A review of historical information, with additional statistical data from the 20 th century, reveals that in different time periods Roma have for med ~0,1-0,3 % of the total population. When introducing the Romani musicians, who play a small but integral and vivid role in the contemporary Latvian popular music scene, one must start with the fact that public music-making has not been a customary profession for Latvian Roma. Traditionally, local Roma have been associated with horse trading, fortune telling, begging, household, and agrarian work, the blacksmith's and locksmith's trades and woodworking. Public music-making for non-Romani audiences was generally not on the list, notwithstanding 's political and cultural closeness to Russia which had a strong and long-established tradition of urban Romani choirs and dynasties of professional musicians. The earliest presence of Roma in Latvia traces back to the 16 th century, 2 but the first known appearances of Latvian Roma on stage date to the not-so-distant 1930s. Although the local Roma have been developing an identity as professional musicians since that time, this brief history of stage experience has not led to a persistent presence of Roma in the Latvian popular music scene.

2014_Authenticity and ethnicity in the music of Latvian Roma [PhD Summary]

The dissertation explores the concepts of authenticity and ethnicity implied in the music of Latvian Roma. The hybridity of Romany music does not it the national romantic, puristic idea of authentic ethnicity. Yet, authenticity is an essential concept of music and music-making for the Latvian Roma. This can be observed in the meaning of the Romany word "čačipen" (truth, genuineness), in the contemporary Romany discourse of ethnic identity and assimilation, as well as in the public “Gypsy music” image to which both Roma and non-Roma equally contribute. The research is based on fieldwork sessions with Latvian Roma, mostly lotfitka roma in Kurzeme region, that took place between 2002 and 2013. The dissertation follows up and discusses observations and ideas by Michael Stewart, Irén Kertész-Wilkinson, Allan Moore, Fredrik Barth and others. Keywords: Roma, music, authenticity, ethnicity, identity

Gypsy Music, Hybridity and Appropriation: Balkan Dilemmas of Postmodernity

Ethnologia Balkanica , 2011

Balkan Gypsy music has recently become globalized – it is found in festivals of Balkan music and world music, on YouTube, and in dance club remixes by DJs. As Europe's largest minority and its quintessential " other, " Roma face severe marginalization, yet ironically, their music, especially brass bands, commands growing attention. Referenc-ing debates about how collaborations and hybridity may be liberating and/or exploitative, I explore strategies through which non-Roma appropriate, perform, and consume Balkan Gypsy music. Noting that Roma are rarely in charge of their own representations, I illustrate how the image of the fantasy Balkan Gypsy has been created, and who participates in and who benefits from the popularization of Gypsy arts. I focus on DJs and club culture in western Europe and North America and tie my analysis to performative displays of European multiculturalism.