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O VURDÓN English Version |
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O VURDÓN English Version |
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This site is dedicated to the Roma, the Gypsy people.
The English version of this site uses the term Roma instead of Gypsies, because it is what many of them call themselves. There are groups of Gypsies who do not call themselves Roma: the Sinti, the Cale, and the Romanichals, for example. However, to keep things simple, in this web page Roma means all Gypsies. The singular is Rom, the plural Roma or Rom. Romani is the language of the Roma. This site also uses Romani as an adjective meaning "of the Roma", as in the phrase "Romani society". Finally, this site sometimes refers to the Gypsies of Italy as "Rom and Sinti", since these are the two main groups living in Italy.
Traditional caravan of the Romanichals of the United Kingdom ( by courtesy of the University of Liverpool )
In Romani O VURDÓN means
"The Wagon" ("The Caravan" in the U.K.).
The wagon is still a symbol of Roma, even though many have long
ago abandoned the nomadic life.
This site contains:
My name is Sergio Franzese. I was born in Torino, Italy, in
1958.
I first became acquainted with Roma many years ago, when, driven
by curiosity, I approached them in order to get to know their way
of life from up close.
Since that time, through constant interaction with them, I have
gotten to know the many aspects of a culture that has survived
the adversities of history. This has made me realize how
profoundly unjust is the hatred and contempt that Gazho
(non-Roma) society often shows this people.
Roma have now become part of my life, not as objects of study,
but as people with whom I have begun to share thoughts, feelings,
and aspirations.
For this reason, though I have numerous interests, I dedicate
most of my free time to attempting to make a modest contribution
to the cause of this people.
The best recognition of my effort has been when Rom and Sinti
have treated me as one of themselves.
I am a member of the organizing committee of "Centro
Studi Zingari" (Center for Gypsy Studies - Romanó
Siciarimásko Than) and I collaborate with other associations and
organizations in Italy and abroad.
In the gypsy quarter (barrio gitano) of Perpignan - France, (august of 1998)
Articles,
Reports, and Research:
Roma! Brothers and
Sisters!
This web page was written to share
some information on the way of life of the Rom and Sinti with the
Gazhe who live in Italy. If they can learn more about Roma, maybe
they will be able to look beyond their prejudices and be more
accepting.
But this page was also written for the Rom and the Sinti, with
the hope that it might be a source of information on your history
and traditions, and a source of pride in them.
May God grant you health and fortune!
Rromále! Phralále!
Kalá lilá po Internet si
rramosardé pála e gadjé kaj beshén ánde Itália te den
vórba léntsa po rromanó trajo. Te von pindjarén maj but pe
Rroménde von kam primisarén e Rromén maj lashés mashkár
lénde.
Núma kalá lilá si vi pála e Rromá thaj e Sínturi, te
zhanén maj mishtó léngri histórija thaj kultúra aj te avén
maj zuralé ánde léngro rromanipé.
Te del tuménge o Del but baxt aj sastimós!
Rom! Phrále!
Kal lil an u Internet hi-le kerdé
te penél pren u rómano djibén ap u gádje ke vonéna áni
Italia. Jon dikén-le ap u Rom unt ap u Sínti fédar te djanéna
kon hi-le unt har hi-lo u rómano vélto.
Ma kal lil hi-le nína fir u Rom unt u Sinti, te djanéna fédar
léngri istória unt kultúra unt te avén zoralédar ánu
léngri romanipén.
Te déla tuménge u Báro Déval but baxt unt súnthajt
(sastibén)!
With Juan de Dios Ramírez-Heredia, gypsy (gitano) Member of the European Parliament (Barcelona, september 1998)
A legend of the Roma tells that once they had a king who ruled
wisely in Sind, a wonderous land in India. The Roma were very
happy there, until the arrival of Islamic armies, who hunted them
and destroyed their country. After that, the Roma were forced to
travel from one nation to another....
This is, as we have said, a legend.
The most certain information on the origens of the Roma has come
from linguistic studies, which began in the last century.
Comparisons between the various dialects of Romani and Indian
languages such as Sanskrit, Prakrit, Marathi and Punjabi, to cite
a few, have firmly established the Indian origens of the Roma.
However, the reason they abandoned their native land of India is
still a mystery.
It appears that originally they were sedentary, and then, because
of the onset of adverse conditions, they had to live as nomads.
According to another legend, narrated by the Persian poet
Firdausi in the Fifth century A.D., a Persian king had ten
thousand of a people called Luri (a name later applied to Roma)
brought from India to entertain his people with music.
It is probable that the Romani migration passed through
Persia, but at a more recent date, somewhere around the Ninth or
Tenth century. Various groups penetrated into the West, both by
way of Egypt and by the pilgrim's route, that is to say, by way
of Crete and the Peloponese.
The Italian name for Roma, Zingari or Zigani goes back to that
period. The word Zingaro or Zigano probably comes from a Medieval
Greek term Athinganoi, meaning "untouchable", that was
originally given to a religious sect from Phrygia. The name was
also applied to magicians, fortune-tellers, and snake charmers,
that is, to a world near to that of the Roma.
A recently discovered document gives evidence that in 1378 a
Bulgarian king gave over to a monastery several villages
populated by Roma.
Roma arrived in Western Europe around 1417. A decade later, in
1427, some Roma appeared in Paris, guided by leaders who called
themselves dukes or voivodes. In order to be well received, they
told a story that they were pilgrims from Little Egypt (a region
of the Peleponese). This story is the origen of the English word
Gypsy and the Spanish word Gitano, both transformations of words
for Egyptian.
According to this story, they had been persecuted by the Saracens
and forced to reject the Christian faith. So that they might
atone for their rejection of Christianity, a king in the story
had required them to go to the Pope, who had imposed on them the
pennance of traveling the world for seven years, and had provided
them with documents so they would be well received wherever they
went.
Apart from the things the Roma said in order to be better
treated, it is known that at the beginning the reception was good
because the mysterious nature of their origin made a profound
impression on Medieval society.
In the space, though, of a few decades curiosity was transmuted
into hostility as a result of their very different way of life
from that of the sedentary population. The presence of bands of
ex-soldiers and of beggars among the Roma contributed to the
worsening of their image. The opportunities to settle were scarce
because the only possibility for survival consisted in living on
the margins of society.
The growing prejudice was reinforced by the belief, widespread in
Europe, that dark skin was a sign of inferiority and
wickedness.... The devil, in fact, was and is depicted as black.
The Roma were also easily identified with the Turks because they
came into Europe partly by way of Islamic lands, and therefore
they were considered enemies of the Church, which, besides,
condemned practices linked to the supernatural, such as
cartomancy and palm-reading, that the Roma were used to
practicing.
Though they were often called Egyptians, the lack of a certain
connection with a particular country of origen prevented them
from being recognized as a well-defined ethnic group.
The opposition to the Roma took form also in the guilds that
tended to exclude competitors in crafts, especially in the craft
of metalwork.
The climate of suspician and prejudice shows itself in the growth
of legends and proverbs tending to put the Roma in a bad light.
Even the Bible was called upon in order to consider them
descendents of Cain and therefore cursed (Genesis 9:25). The
legend also spread that they made the nails that were used to
crucify Christ (or, according to another version, that they stole
the fourth
nail, making the crucifixion of the Lord more painful).
The European prejudice against Roma gradually became more marked
discrimination, and then persecution.
We know that in Serbia and Romania they were enslaved for a
certain period. The Gypsy hunt began, along with refined cruelty
and barbarous treatment. Deportation, torture, and killing were
practiced in various countries, especially after the
consolidation of the national states.
Under the Nazis, Roma were treated in a similar way to the Jews:
many Roma were sent to the concentration camps, where they were
used as human guinea pigs, subjected to sterilization
experiements and every sort of unbelievable torture.
It is calculated that a half million Roma were killed during the
Nazi regime.
Today Roma are present in every European country, in the regions
of Asia crossed by them, and in the countries of the Near East
and North Africa.
In India there are groups that preserve outward similarities to
the Roma: we refer to the Lambadi or Banjara, seminomadic
populations that "Gypsiologists" refer to as
"Gypsies remaining in their home country".
In America and in Australia Roma arrived among the deported and
the colonists; later they established migratory flows with these
regions.
Recent estimates of the size of the Romani population suggest a
figure of around 12 million individuals. Such figures are only
loosely approximate, since in the absence of censuses, they are
based on information sources that are not always certain and
verifiable.
In Italy the Sinti group initially represented a decisive
majority, especially in the North, but in the last thirty years
it has been progressively joined, and at times supplanted, by Rom
coming from the region of the ex-Yugoslavia, and, to a lesser
extent, from other Eastern European counteries. In Southern Italy
there is the conspicous group of the Abruzzesi Rom, who arrived
perhaps by sea from the Balkans. Their long residence in that
area shows a sedentariazation analogous to that of the Gitanos in
the Iberian Peninsula.
The hostility directed at the Roma has, in the course of history, taken many forms, from attempts at physical annihilation to the suppression of aspects of their culture such as nomadism.
Part II: Aspects of
Romani Culture.
It is almost
unnecessary to say that there are not, nor have there
ever been , Kings and Queens of the Gypsies, that
favorite subject of careless and misinformed journalists.
Careful examination of the social life of nomads has
often resulted in the observation that they have a marked
tendancy toward individualism. What takes first place to
a Rom is the family, the nucleus made up of husband,
wife, and their children. In the traditional economy of
some groups, children make a significant economic
contribution through such activities as alms collection
and palm reading.
Upon reaching a certain age, the boys begin to be
initiated into other activities, such as accompanying
theirs fathers to the markets to sell handicrafts.
Beyond the nuclear family there is the extended family.
The members of an extended family often live in close
proximity to eachother, share business interests, and
maintain frequent contact if the families travel in
different places.
Here, in
brief, is an example of the divisions of
Romani society (taken in
part from the book Mutation
Tsigane by J.P.Liégeois):
group > subgroup> nátsija (nationality) > vítsa (lineage, it takes the name of the progenitor) > family > individual
Note:
While among the Rom the names
of the "subgroups" come from the kind of work
traditionally done by their members, among the Sinti and
the Cale, the "subgroups" are generally named
for the place where they settled historically.
In contrast to the Rom, these groups do not have further
divisions into "natsija" and "vitsa".
It would be possible to state, however, that the
"subgroup" among the Sinti and the Cale in
reality corresponds to the "natsija" of the
Rom.
Based on this, the scheme of social divisions among these
two group can be configured as follows:
group > subgroup (= nátsija)> family > individual
Besides the extended family, among the Rom we find the
kumpania, that is to say, a
grouping together of families not necessarily united by
kinship ties, but all belonging to the same group and the
same subgroup, or to related subgroups.
As we have already said, the nomad is by his nature
individualistic and poorly tolerates the presence of a
head man: if such a figure doesn't exist among the Sinti
and Rom, one can instead recognize the respect exercised
by the elder members of the group, who are usually
consulted to settle any disputes.
Among the Rom, the highest judicial authority is the krisnitóri,
that is, the man who is named to preside at the kris.
The kris is a true Romani court
made up of the elder members of the group, and it meets
to resolve delicate problems such as matrimonial disputes
or harmful actions committed by members of the group
against other members of the same group. Women who are
admitted to speak can also participate in the kris.
The unilateral decision is made by the designated elders,
presided over by the krisnitóri.
After listening to the parties concerned, and consulting
among themselves, they decide what reparation the party
recognized as being in the wrong must make.
Nowadays disputes are generally resolved with the payment
of a sum commensurate with the fault, which can ammount
to several million lira (several thousends dollars). In
the past, if the crime was particularly serious the
punishment could consist in exile from the group, or
sometimes, in corporal punishment.
As we have
already mentioned, Roma are not a compact and homogenous
population. Although they all belong to one ethnic group,
it is hypothesized that their migration out of India was
spread out over time, and that even in India they were
already divided into groups and subgroups speaking
different, though related, dialects.
The contribution of lexical and syntactic components from
the languages spoken in the countries they crossed in the
course of the centuries has decisively accentuated this
diversification.
The Sinti and the Rom can be easily identified as two
separate groups, at times in open social conflict with
each other. Differences in way of life, such as one
group's strong calling to the nomadic life versus the
other's tendency to become sedentary, can generate a
series of conflicts that cannot be attributed simply to
the incapacity to live together peacefully.
In general terms, it is possible to say that the Sinti
are less conservative and tend to forget the culture of
their ancestors more quickly. This is probably not a
recent development, but is rather the result of the
socio-cultural conditions in which they have lived for a
long time.
Regarding the more recently immigrated Rom in Italy, one
notes instead a strong tendency to preserve the
traditions, language, and customs of the various
subgroups. The fact that they come from Eastern European
countries that are mainly agricultural, and still
industrially backward, has certainly favored the
conservation of ways of life more consistent with their
origin.
Because of the diversity inherent in the various groups,
it is not possible to give a detailed description of the
various traditions here. However, some of the main
aspects, those tied to the most important moments in
human existence, deserve description, albeit in general
terms.
Formerly the period of pregnancy and the
time just after the birth of a child
were much respected; there was the concept of impurity
linked to birth, with various prohibitions for the woman
who has just given birth. Today the situation is not so
rigid. Breast-feeding continues for a rather long time,
sometimes for several years.
In marriage, there is a tendency to
select a spouse from within the same group or subgroup,
with notable economic advantages. It is possible for a
Rom man to marry a Gazhi, that
is a non-Romani woman. She has, however, to submit to the
traditions and rules of the Roma. A dowry is standard,
especially for the Rom; in the Sinti group, marriage is
often accomplished by an elopement and a subsequent
regularization. Children are allowed a great deal of
freedom, perhaps because they will soon have to
contribute to the sustenance of the family and to looking
after the younger children.
As far as death and the rites connected
to it, mourning for the passing of a relative generally
lasts quite a long time.
Among the Sinti the custom of burning the kampína
(trailer, caravan) and the other objects belonging to the
deceased seems to be prevalent. Of the funeral rites
practiced by the Rom we mention the pomána,
a funeral banquet in which the anniversary of a person's
death is celebrated. The abundance of food and drink
expresses wishes of peace and happiness for the deceased.
Roma do not have a religion of their own. They do not
have their own god, priesthood, or cults original to
them. It would seem remarkable that a people had not
developed in the course of the centuries characteristic
beliefs with regard to the divinity, not even in
primitive form of the anthropomorphic or totemic type. To
the Roma, the world of the supernatural consists of the
presence of a beneficent force, Del
or Devél, and a malevolent
force, Beng, opposed to one
another in a sort of Zoroastrianism, probably the residue
of the influence that creed had over the groups that, in
a remote epoch, crossed Persia.
In Romani belief, there are also an indefinite series of
supernatural entities, presences that manifest above all
at night.
In general, Roma seem to have adapted to the dominant
faith of their host country, but their adherence seems to
be rather external and superficial. Their emphasis on the
choreographic aspects of ceremonies like processions and
pilgrimages is characteristic of a popular religiosity
still widely cultivated in the Roman Catholic sphere.
A sign of change is the diffusion of the Pentecostal
movement, which began in France in the 1950's as the
Gypsy Evangelical Mission.
The fundamentalist nature of this religious movement
requires a radical change in customs, which has caused
deep divisions inside many families.
These religious requirements sometimes end up persuading
Roma to reject their cultural peculiarities, though of
course this depends on each individual's discernment and
capacity for criticism.
Part III: Prospects for Change in Romani
Culture
Romani culture, represented by a complex of traditions and
beliefs, is in a phase of constant change, and in some cases it
is disintegrating irreversibly in the face of the cultural
hegemony of the sedentary population.
Still, some changes have occurred that allow us to glimpse a road
leading to a unity of consciousness among Rom, Sinti and Gitanos.
In recent years there has been a maturation on the political and
social plain that has resulted in the birth of organizations and
movements of international scope.
The International Romani Union was founded in the mid-1960's.
During the last 30 years, numerous other Romani organizations
have arisen in support of the Romani minority and their culture.
In some of these, Roma and non-Roma participate jointly. Others
are instead managed exclusively by members of the various Romani
communities.
We find ourselves, therefore, in the presence of a reality that
is complex and sometimes difficult to understand.
In the midst of social disintegration and the loss of identity,
there are signs of hope and renewal that testify to a rebellion
and against a bitter destiny.
We are all called now to defend the right to diversity, a
diversity that, in the case of the Roma, can perhaps contain some
aspects that, for many, are difficult to understand and to share.
It is necessary, however, to be aware that some forms of
"social deviance" are not peculiar to the Romani
culture, but are instead often a consequence of their
centuries-old rejection by the surrounding society.
The Roma are perhaps the last challenge to a way of life that
clings to speculation and concrete. Their future depends,
finally, on each one of us. They will continue to exist to the
extent that the society of Non-Roma knows how to not be
indifferent in the face of their anxieties, their problems, and
their aspirations.
Romani People Square in Barcelona (Spain)
Written Romani literature began as the transposition of the
oral tradition into writing.
However, in recent decades, emancipation on the social and
political plain has created a Romani intellectual elite. The
rediscovery of important values, among them the use of the mother
tongue, has stimulated some among the most sensitive Rom and
Sinti to make the leap from the oral to the written form in the
Romani narrative tradition.
Written Romani literature includes ample poetic production that
expresses both feelings born of everyday life and the desire to
rediscover fundamental traditional values. The following poems,
composed by authors belonging to various groups, are examples of
the Rom and Sinti sensibility.
Bulgarian Rom, born in 1929 during a caravan stop on the banks of the river Vit. The following poem was part of a series of autobiographical poems. In this one he tells of the moment of his birth which coincides with that of the death of his mother...
Birth in the EncampmentI was born among the old tents I was born in misery, in the
fields I was born on a sad day in
Autumn, I was born, and my mother died.
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Semso Avdic Xoraxano Rom born in Banja Luka on 2/11/1950 to a family that was by then sedentary. On becoming an adult, Semso decided to close forever the door of his house and follow his childhood dream of returning to nomadism. He lives his choice with complete consistency, sharing the joys, anxieties and sorrows of his people, moving from country to country, often suffering the injustice and humiliation that the society of the Non-Roma imposes on those who live in a different manner. Winner of the third prize for poetry in the 1986 "Nosside" competition (Messina), he expresses profound and intense emotions with simple words. |
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Rac saví ni bistaravSováv ánde mi kampína |
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Ánde mol hi o chachipéÁnde mol hi o chachipé |
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Spatzo (Vittorio Mayer Pasquale) In the language of the Estrekarja Sinti, spatzo means "baby bird" or "sparrow", a nickname that recalls the sense of liberty often celebrated by this poet who along his life has experienced very bitter periods of suffering. Through his poetry, in opposition to the adversity of his fate, Spatzo shows us that he knew how to keep intact the Romani love of things simple and immediate. |
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Freedom
We Gypsies have only one religion: freedom.
In exchange for this we renounce riches, power, science, and glory.
We live each day as if it were the last.
When one dies, one loses all: a miserable caravan just as a great empire.
And we believe that in that moment it is much better to have been a Gypsy than a king.
We don't think about death. We don't fear it; here is all.
Our secret is to enjoy every day the little things
that life offers and that other men don't know how to appreciate:
A sunny morning, a bath in the spring,
the glance of someone who loves us.
It is hard to understand these things, I know. One is born a Gypsy.
It pleases us to walk under the stars.
They tell strange things about Gypsies
They say they read the future in the stars
and that they posses love potions.
Most people don't believe in things they can't explain
We instead don't try to explain the things we believe in.
Ours is a simple, primitive life.
It is enough for us to have the sky as a roof,
a fire to warm us,
and our songs, when we are sad.
Hom jek SíntoHom jek Sínto An u súni Dúnkel gibén Mit u tréni |
I am a SintoI am a Sinto In my dreams Life is dark With tears |
U star nágliPenéla u parmísso: Jek vintákri ciáj dikjás, Jek kórkoro ciordásli, Unt Jov viás kiáke nágaldo. U stárto náglo ciás i sinténgro gi mit i láida fon u Retári. Penéla u parmísso. |
The four nailsThe legend says: They were seen by a daughter of
the wind Just one she took away, And thus He was crucified The fourth nail joined the suffering of the Sinti to the Redeemer. The legend says. |
This poem was written (in 1999) by me in the Piedmontese Sintis's language with the desire that they will not forget their ancestors' tongue. Unfortunately, I'm conscious of the fact that it is too late for such a desire because the losing of the mother tongue is now on an irreversible process at this historic stage.
In our world that is subdued by capitalism and consuming society, people learn languages only if they are useful to them. Perhaps it is necessary to understand that a language can be learnt (or re-learnt) to be useful to it, in order that it may go on living as an important feature of a people's identity...
Cib marí
Our language
Kamáva tu
cib marí.
Tu sal bravalí ta cororí
sar jamén.
Kántu sam bibaxtalé
ménge tu déssa le láu par te rovás,
kántu sam kontán
ménge tu déssa le láu par te sas,
kántu si-amén bróxa te garavássa men
tu, cib marí, déssa ménge ne vast.But pirdál ménca
pren sa le dromá do vélto,
sálas i jag da maré giljá,
ma kaná
andrén kalá džungalé pláse
kaj cidéna men le gadžé
tu meréssa ne písla óni divés,
sar jamén.Se našavássa tu
nínge jamén sam našadé.
Šunén cavalé,
šun ternibén,
maré puré Sínti
mukjén-le ménge
kajá šukár, gulí cib.
Na bistarás la,
sikavás la kaj maré cavé,
indžarás la sémpar ménca
sar o kórkoro braválimo
ke si-amén.O love you,
Our language.
You are rich and poor
As we are.
When we are sad
You give us words to weep,
When we are happy
You give us words to rejoice,
When we need to hide
You, our language, help us.You have travelled together with us
Along the streets of the world,
You were the fire of our songs
And now
In these nasty lands
That gadje give us
You are dying a little every day,
As we do.If we lose you
We will be lost, too.
Hear, O children!
Hear, O Youth!,
Our old Sintis
have left us
This beautiful and sweet language.
Do not forget it,
Teach it to our children
Keep it always with us
As the only treasure
That belong to us.
UPRÉ ROMÁ |
STAND UP, ROMA |
| Djelém djelém lungóne
droméntsa, Maladilém baxtalé Rroméntsa. Ah, Rromalé, katár tumén avén, E tsahréntsa, baxtalé droméntsa. Ah, Rromalé, Ah, Chavalé. Vi man sasí ekh barí famílija, Mudardá la e Kalí Legíja; Avén mántsa sa e lumnjátse Rromá Kaj phutajlé e rromané droméntsa. Áke vrjáma, ushtí Rromá akaná, Amén xudása mishtó kaj kerása. Ah, Rromalé, Ah, Chavalé. |
I have traveled
far over long roads, And I have met happy Roma. Oh, Roma from wherever you come, With your tents Along fortunate byways, Oh, Roma, Oh, Romani youth, I too once had a big family, But the Black Legion murdered them; Come with me, all Roma of the world To where the Romani roads have opened. Now is the time, stand up Roma. We shall succeed where we make the effort, Oh, Roma, Oh, Romani youth. |
The following list was compiled based on
data available at the time the section was published (February
1998).
This does not rule out inaccuracies due to incorrect information
or recent changes (such as change of address or telephone number,
discontinuation, etc.).
Moreover, the various organizations listed operate independently and may express differing sensibilities. Their inclusion in this list does not necessarily bind the author of this page to share the views and goals of the individual associations.
Associazione "Bahrtalé Ciavré"
["Bahrtalé Ciavré" Association]
c/o V. Ahmetovic
80100 Napoli
Tel. 0338 / 8971411
Associazione "Cidamen"
["Cidamen" Association]
c/o A.D.M.
Via dell'Osservatorio 31/B
50144 Firenze
Tel. 055 / 452418
Fax 055 / 4250483
Associazione Culturale Rom
[Romani Cultural Association]
Via Caldaro 11
39017 Appiano - Eppan (BZ)
Tel. 0461 / 654285
Associazione Italiana Zingari Oggi
(A.I.Z.O)
[Italian Association Gypsies Today]
Corso Monte Grappa 118
10145 Torino
Tel. 011 / 7496016
A.N.I.S.I.P.
(Associazione Nazionale Internazionale Spettacoli Itineranti
Parchi e Circhi)
[National and International Association of Traveling Shows,
Parks, and Circuses]
Piazza Vittorio 144
00185 Roma
Tel. 06 / 4462990
Associazione Rom "Rasim
Sejdic"
["Rasim Sejdic" Romani Association]
c/o Kasim
Vicolo Savini
00147 Roma
Tel. 0338 / 2766056
Associazione "Romanó pála
Tetehára"
(Rom per il Futuro)
[Association of Roma for the Future]
c/o R.d.B-C.U.B.
C.so Marconi 34
10125 Torino
Tel. 0338 /5819416
Associazione "Sucar Drom"
["Sucar Drom" Association ]
Via L. Guerra 23
46100 Mantova
Tel. 0376 / 360643
Fax. 0376 / 325440
Centro Culturale Zingaro "Thčm
Romanó"
["Thčm Romanó" Gypsy Cultural Center]
Via Santa Maria Maggiore 12
66034 Lanciano (CH)
Tel. e fax 0872 / 714760
Centro di Documentazione Zingara
(Opera Nomadi)
[Center for Gypsy Documentation (Nomads Foundation)]
Via Ivrea 47
10156 Torino
Tel. 011 / 2622302
Centro Studi Zingari
[Center for Gypsy Studies]
Via dei Barbieri 22
00186 Roma
Tel. 06 / 6833181
Cooperativa "Phralipé"
["Phralipé" Co-operative Society ]
c/o Opera Nomadi Lazio
c/o Scuola Media Statale "C.A.Cortina"
Via Carlo Alberto Cortina 70
00159 Roma
Tel. 06 / 4381933 - 43598509
Fax: 06 / 4386259
Missione Evangelica Zigana
[Gypsy Evangelical Mission]
c/o Assemblee di Dio in Italia
Via Pasubio, 25-E
20063 Cernusco sul Naviglio (MI)
Opera Nomadi
[Nomads Foundation]
Via della Guglia 69/a
00186 Roma
Tel. 06 / 6780996
Fax: 06 / 6780972
Romano Drom
Cooperativa di Solidarietŕ Sociale
[Romano Drom - Co-operative Society for Social Solidarity]
Via Carlo Marx 12
20153 Milano
Tel. e fax 02 / 98170365
Romano Komiteto ande Italia
[Roma Committee of Italy]
c/o Bruno Morelli
Via Genova 62
67051 Avezzano (AQ)
Tel. 0863 / 25462
Societŕ Torinese "Romaní
Bucí"
["Romaní Bucí" Society of Turin]
c/o Remsija Sulejmanovic
c/o Campo Nomadi Strada Arrivore
10156 Torino
Tel. 011 / 2423187
Solidarietŕ Nomade
[Nomad Solidarity]
c/o Comunitŕ di S.Egidio
P.zza S.Egidio 3
00153 Roma
Tel. 06 / 5895945 - 5806883
U.N.I.R.S.I.
(Unione Nazionale Internazionale Rom e Sinti in Italia)
[National and International Union of Italian Rom and Sinti]
c/o Opera Nomadi Lazio
c/o Scuola Media Statale "C.A.Cortina"
Via Carlo Alberto Cortina 70
00159 Roma
Tel. 06 / 4381933 - 43598509
Fax: 06 / 4386259
U.N.P.R.E.S.
(Ufficio Nazionale per la Pastorale tra Rom e Sinti)
[National Pastoral Office for the Rom and Sinti]
c/o Fondazione Migrantes
Via Aurelia 481
00165 Roma
Tel. 06 / 6640096 - 6640097
Fax 06 / 6620530
