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Antigitanismo. Trece Miradas Autoría: Ismael Cortés, Patricia Caro Y Markus End (Coords.) Traducción: Ismael Cortés (Cap Antigitanismo Trece miradas Ismael Cortés, Patricia Caro y Markus End (coords.) traficantes de sueños Traficantes de Sueños no es una casa editorial, ni siquiera una editorial independiente que contempla la publicación de una colección variable de textos críticos. Es, por el contrario, un pro- yecto, en el sentido estricto de «apuesta», que se dirige a car- tografiar las líneas constituyentes de otras formas de vida. La construcción teórica y práctica de la caja de herramientas que, con palabras propias, puede componer el ciclo de luchas de las próximas décadas. Sin complacencias con la arcaica sacralidad del libro, sin conce- siones con el narcisismo literario, sin lealtad alguna a los usurpa- dores del saber, TdS adopta sin ambages la libertad de acceso al conocimiento. Queda, por tanto, permitida y abierta la reproduc- ción total o parcial de los textos publicados, en cualquier formato imaginable, salvo por explícita voluntad del autor o de la autora y sólo en el caso de las ediciones con ánimo de lucro. Omnia sunt communia! mapas Mapas. Cartas para orientarse en la geografía variable de la nue- va composición del trabajo, de la movilidad entre fronteras, de las transformaciones urbanas. Mutaciones veloces que exigen la introducción de líneas de fuerza a través de las discusiones de mayor potencia en el horizonte global. Mapas recoge y traduce algunos ensayos, que con lucidez y una gran fuerza expresiva han sabido reconocer las posibilidades políticas contenidas en el relieve sinuoso y controvertido de los nuevos planos de la existencia. © 2019 y 2020, de los textos, cada uno de los autores y autoras. © 2021, de la edición, Traficantes de Sueños. creative cc commons Licencia Creative Commons Atribución-NoComercial-SinDerivadas 4.0 España (CC BY-NC-ND 4.0) Usted es libre de: * Compartir - copiar, distribuir, ejecutar y comunicar públicamente la obra Bajo las condiciones siguientes: * Reconocimiento — Debe reconocer los créditos de la obra de la manera especificada por el autor o el licenciante (pero no de una manera que sugiera que tiene su apoyo o que apoyan el uso que hace de su obra). * No Comercial — No puede utilizar esta obra para fines comerciales. * Sin Obras Derivadas — No se puede alterar, transformar o generar una obra derivada a partir de esta obra. Entendiendo que: * Renuncia — Alguna de estas condiciones puede no aplicarse si se obtiene el permiso del titular de los derechos de autor * Dominio Público — Cuando la obra o alguno de sus elementos se halle en el dominio público según la ley vigente aplicable, esta situación no quedará afectada por la licencia. * Otros derechos — Los derechos siguientes no quedan afectados por la licencia de ninguna manera: - Los derechos derivados de usos legítimos u otras limitaciones reconocidas por ley no se ven afectados por lo anterior. - Los derechos morales del autor - Derechos que pueden ostentar otras personas sobre la propia obra o su uso, como por ejemplo derechos de imagen o de privacidad. * Aviso — Al reutilizar o distribuir la obra, tiene que dejar muy en claro los términos de la licencia de esta obra. La licencia 4.0 solo atañe a la edición española, traducida y publicada con el permiso de la editorial responsable de la edición original, Duke University Press. En esta licencia, se debe entender que “No comercial” excluye cualquier venta de este trabajo o de una parte del mismo a cambio de dinero, incluso si no da lugar a beneficios para el vendedor o es realizada por un organismo sin ánimo de lucro 501(c)(3) o una ONG. Primera edición: 1000 ejemplares, abril de 2021 Título: Antigitanismo. Trece miradas Autoría: Ismael Cortés, Patricia Caro y Markus End (coords.) Traducción: Ismael Cortés (cap. 1) y Javier Sáez (cap. 2, 3, 4, 6, 7 y 9) Maquetación y diseño de cubierta: Traficantes de Sueños Edición: Traficantes de Sueños C/ Duque de Alba, 13. C. P. 28012. Madrid. Tlf: 915320928. [[email protected]] Impresión: Gráficas Cofas ISBN: 978-84-122762-7-5 Depósito legal: M-6739-2021 Antigitanismo Trece miradas Ismael Cortés, Patricia Caro y Markus End (coords.) Traducción: Javier Sáez traficantes de sueños mapas Índice Nota de la traducción. Javier Sáez 13 Prólogo 15 Primera parte. Antigitanismo y crítica política 19 1. Ensayo contra el antigitanismo. Alianza contra el Antigitanismo 21 2. Recuperar la narrativa: una evaluación crítica de la terminología en la lucha por los derechos de los romaníes. Alexandra Oprea y Margareta Matache 39 3. ¿Endulzando el antigitanismo? Formas sutiles de disciplinar a los romaníes en los servicios de asistencia social españoles. Sarah Wener Boada 63 4. La europeización del neoliberalismo racial: el caso de los «romaníes» y los «refugiados». Angéla Kóczé y Márton Rövid 81 5. Identidad étnica y elaboración de políticas. Iulius Rostas 95 Segunda parte. El antigitanismo en imágenes 123 6. Cubre a esos gitanos, que yo no pueda verlos. Alteridad, exterioridad y éxtimo en la pintura europea del siglo xv al xix. El paradigma romaní. Sarah Carmona 125 7. Imágenes sutiles del antigitanismo. Un análisis de la percepción social de los «roma». Markus End 159 8. Somos RomaPop. La cultura pop globalizada y la lucha de los derechos romaníes por la autodefinición en la era de los superhéroes. Vicente Rodríguez 177 Tercera parte. Estrategias contra el antigitanismo 186 9. Alianzas gitanas y no gitanas para el empoderamiento político. Experiencias desde Hungría. Anna Daróczi, Kinga Kánya, Szilvia Rézműves y Violeta Vajda 189 10. El laberinto de la representación de la diferencia. Ismael Cortés Gómez 213 11. Rromani Pativ, la dignidad gitana como resistencia al antigitanismo informativo. Celia Montoya e Iñaki Vázquez Arencón 233 12. Procesos de realojo de población gitana en España. Consecuencias de prácticas basadas en antigitanismo. Rafael Saavedra 251 13. Cayardó como estrategia para eliminar el sexismo antigitano. Patricia Caro y Yurena Montoya 263 Bibliografía 279 Autores 303 Nota de la traducción Javier Sáez El término «gypsy» es una palabra peyorativa o insultante en casi todos los países de Europa para referirse a las personas gita- nas o Roma (salvo en Reino Unido, donde la comunidad gitana se llama a sí misma «gypsy» sin que ello tenga un matiz negati- vo, o en España donde la palabra gitano/a no es peyorativa en sí misma). El término correcto y el que usan las personas gitanas para referirse a sí mismas es roma, romaní, personas romaníes (y romí, para mujer gitana). En contextos europeos se suele adop- tar este término como un término paraguas, reconociendo que hay diversos subgrupos entre las comunidades roma, o incluso algunos que no se identifican como roma (por ejemplo, algunas personas sinti, los ashkali, los egipcianos y los travellers). Cuando el original inglés utilice la palabra «gypsy» lo traduci- remos como «gitano/a», pero el lector/la lectora debe recordar que © ese uso indica un matiz peyorativo o insultante, o un estereotipo. Cuando el texto original se refiera a los roma españoles, lo traduciremos como «gitanos y gitanas», ya que es la forma como se permite la copia se permite las personas gitanas se autodenominan en España, sin que tenga un matiz negativo. En el resto de los textos mantenemos la traducción como Roma, o las personas roma, o el pueblo romas, que es el uso 13 14 Antigitanismo. Trece miradas habitual en contextos europeos, y que son los términos que se utilizan en los textos originales en inglés y francés de este libro. En cuanto a las personas no gitanas, existe la palabra romaní «gadje», que se usa a menudo en este libro. Lo hemos traducido por «payos», o personas payas. Algunas personas payas consi- deran que es una palabra peyorativa, pero no es así. Significa simplemente «persona que no es gitana». © se permite la copia se permite Prólogo Las comunidades gitanas han vivido en Europa desde el siglo xiii. Cuanto más racional e ilustrada se decía la civilización eu- ropea, más se les trataba como a un pueblo extranjero que, debi- do al uso de «costumbres extrañas», obstaculizaba su progreso. Este estigma permanece y se manifiesta, por ejemplo, en las en- cuestas sobre intolerancia, que informan periódicamente sobre los niveles más altos de hostilidad hacia las personas gitanas de entre todos los grupos estigmatizados de Europa. Durante mucho tiempo, el antigitanismo ha sido el elefante en la habitación al que nadie miraba, instalado en todas las instancias sociales, políticas y económicas, desde los medios a las escuelas, desde las empresas a los bares. En los últimos años, sin embargo, la crítica al antigitanismo, la discriminación y el racismo se ha he- cho más presente en la sociedad española y europea. Además de las propias comunidades gitanas y sus aliados, es importante © que las instituciones públicas no sean un mero espejo de los valores y las prácticas culturales hegemónicas, sino que deben conducir y liderar las transformaciones sociales. Las institucio- nes tienen la responsabilidad de informar el debate público, con se permite la copia se permite criterios de rigor ético, más allá de hacerse eco de la opinión pública. Pero estas políticas públicas, esenciales, deben estar focaliza- das en el antigitanismo, en tanto razón causal de la discrimina- ción y la exclusión que sufren las personas y las comunidades gitanas. Estoy convencido de que todas las políticas sociales 15 16 Antigitanismo. Trece miradas dirigidas a las comunidades gitanas resultarán fallidas si no es- tán respaldadas por un compromiso institucional para combatir la discriminación racista. También al Parlamento Europeo hemos llegado eurodiputa- dos romaníes para combatir el antigitanismo. El Parlamento Eu- ropeo instó, por primera vez, en 2017 a los Estados miembros a tomar medidas contra el antigitanismo a través de la resolución redactada por la eurodiputada romaní Soraya Post. Actualmente se están evaluando los resultados de las «estrategias nacionales de inclusión del pueblo gitano», que deberán tener en cuenta una última resolución sobre cómo combatir los prejuicios y este- reotipos contra el pueblo gitano, redactada por el eurodiputado romaní Romeo Franz.
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