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De Indische Identiteit Van De Roma

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Universiteit Gent Faculteit Letteren en Wijsbegeerte Academiejaar 2010-2011 De Indische identiteit van de Roma: constructie en relevantie? Kate Herd Promotor: Prof. Dr. Eva De Clerq Masterproef voorgedragen tot het behalen van het diploma: Master in de Oosterse Talen en Culturen 1 Inhoud: Dankbetuiging. 4 Inleiding. 4 i. Wie zijn de Roma. 5 ii. Terminologie. 6 iii. Waarom een studie over de Roma complex is: waarschuwing tegen veralgemening. 8 1.Theoriën over het tijdstip van vertrek uit India. 10 1.1 De hypothese. 10 1.2 De oudste aangehaalde bronnen. 11 1.2.a Hamza Al-isfahani. 11 1.2.b Al-Firdausi. 12 1.2.c Al-Talabi. 12 1.3 Theorie over een veel later vertrek in de 11de eeuw: de Roma als militairen. 13 1.4 Andere mogelijke migraties. 15 1.5 De Indische voorouders van de Rom: de Rajput en de Jat. 16 1.6 De 3 verschillende takken: Dom, Lom, Rom. 19 1.7 De Dom, de Lom en de Rom in Turkije. 21 1.8 Romanes als koïne. 22 1.9 Een kritische noot. 24 2. Het onderzoek naar de origine van de Roma in India. 26 2.1 De Istvan Valyi kwestie. 26 2.2 Taalkundig onderzoek. 29 2.2.a De belangrijkste taalkundigen van het eerste vergelijkende taalkundig onderzoek. 2.2.b Een uiteenzetting van de vergelijking met Indische talen. 34 2.2.c De reconstructie van de migratieroute. 38 2.3 DNA-onderzoek. 41 2.3.a Bloedgroepen. 42 2.3.b Chromosomen en haplotypes. 42 2.3.c Aangeboren ziekten. 43 2.3.d Conclusies van de recente DNA-studies. 44 2.4 Fysische antropologie. 45 2.5 De delicaatheid van het onderzoek. 46 2.6 Hetzelfde onderzoek toegepast op Bulgaars. 47 3. Culturele gelijkenissen tussen de Roma en de Indische bevolking. 49 2 3.1 Culturele antropologie. 49 3.2 Cultuur en taal. 50 3.3 Kali, Saint-Sara of Sati Sara Kali, één en dezelfde figuur? 53 3.3.a Sara de zwarte patrones van de Roma. 53 3.3.b Assimilatie aan het christelijke Europa. 54 3.3.c Sati-Sara vergeleken met de Indische moedergodinnen. 55 3.3.d De processie van Sati-Sara. 57 3.4 De Romani vlag. 59 3.5 Concept van onreinheid over onzuiverheid tot onaanraakbaarheid. 60 3.5.a Onreinheid in India. 60 3.5.b Activiteit, voedsel en water. 61 3.5.c Het onreine lichaam en de onreine vrouw. 63 3.5.d De gevolgen van onreinheid. 64 3.5.e Onreinheid bij de Roma. 64 3.5.f Voorschriften die sociaal contact en hygiëne moeten reguleren. 66 3.5.g Het vrouwelijke lichaam. 67 3.5.h Het belang van voedsel. 68 3.6 Hebben de Roma een soort kastenopdeling? 69 3.7 Panchayat en kris. 74 3.8 Henna bij het huwelijk. 76 3.9 De dode met invloed op het leven. 78 3.9.a De levende dode. 78 3.9.b De mulo mishagen of behagen. 79 3.9.c Zich beschermen tegen de toorn van de overledenen. 80 3.9.d De mātṛkā of moedergodinnen. 81 3.10 Het ritme van de tablas weerklinkt in de Romani muziek. 83 3.11 De toekomst voorspellen 87 4.Folklore: Orale overleveringen: enkele verhalen waar India in voor komt. 89 4.1 Frances Hindes Groome: Roma en de verspreiding van verhalen. 90 4.2 De naam van ons land was Sind. 91 4.3 Orale tradities volgen tot in Multan. 92 4.4 Culturele beïnvloeding in verhalen. 96 5. De Indische Zigeuners. 97 5.1 Banjara. 98 5.2 Sapera. 101 3 5.3 Narikuravar. 102 5.4 Domba of Dom. 103 5.5 Linguïstische vergelijking van Dom en Rom. 104 5.6 Gaduliya Lohar. 105 5.7 Nomaden van Pakistan. 106 5.8 Nomaden in Afghanistan. 107 5.9 De Luli. 108 6. De theoriën van de Roma zelf over hun afkomst. 108 6.1 Afkomstig uit India. 108 6.2 Oudste bronnen uit Europa die India vernoemen. 110 6.3 De impact van de Bollywoordfilms. 111 6.4 Waarom niet alle Roma zich met India relateren. 113 6.5 Egypte. 114 6.6 Een verloren stam van de Joden. 116 6.7 Verklaringen gerelateerd met de Bijbel. 118 6.8 Geen etnisch verschil in Turkije. 120 6.9 Andere Europese theorieën. 121 7. Roma: de onaanraakbaren van Europa. 123 7.1 De sloppenwijken van de Roma. 123 7.2 De onaanraakbaarheid, een gevolg van het kastensysteem. 124 7.3 Discriminatie van de Dalits in India. 125 7.4 Babasaheb Ambedkar en zijn strijd voor sociale waardigheid voor de Dalits. 126 7.5 Ambedkar als inspiratie voor een Roma-organisatie. 127 7.6 Hongaars onderzoek naar de Dalits. 130 8. De Indische visie. 132 8.1 W.R. Rishi 132 8.2 Indira Gandhi. 133 8.3 Shyam Singh Shashi en Internationale congressen in India. 135 8.4 Chaman Lal. 137 8.5 Janardhan Pathania. 138 8.6 Ranjit Naik. 139 8.7 Chandigarh. 140 9. Besluit. 141 Bibliografie. 145 Index. 160 4 Dankbetuiging. Deze thesis kon niet tot stand gekomen zijn zonder de hulp en de steun van de volgende mensen. Ik wil hen bij deze dan ook hartelijk bedanken. Met dank aan Martin Balogh en de andere medewerkers van vzw Opre Roma om mij de taal te leren en een tipje van de sluier van de cultuur van de Slowaakse Roma voor mij op te lichten. Voornamelijk dank aan Martin Balogh voor zijn enthousiasme, kritische kijk en zijn passie voor de vzw Opre Roma. Met dank aan Professor Eva De Clercq voor de vele tips, de hulp en het steeds bereikbaar zijn voor allerhande vragen. Ook bedankt Professor Eva De Clercq om interesse te tonen voor mijn onderwerp. Met dank aan Valery Novoselsky en Janardhan Pathania die steeds ideeën en informatie aanbrachten. Met dank aan Elodie Sucaet voor het nalezen en helpen verbeteren van deze masterproef. Ook bedankt voor de vele steun in een moeizaam proces. Met dank aan Hilde Matthys en Vincent Noël voor het geduld en de steun. Ik wil ook mijn dank betuigen aan Balwinder Dhall, Shyamala Devi, Helena Sadilkova, Michael Benišek en Janos Orsoz voor de correspondentie. Verder wil ik nog iedereen bedanken die mede deze masterproef heeft mogelijk gemaakt. Inleiding. Judith Okely, Wim Willems, en anderen met hen hebben er reeds op gewezen dat de definitie van Roma als een etnische aparte groep met karakteristieken meegebracht vanuit India een gevaarlijk Westers construct kan zijn. Het kan niet alleen de waarheid verdoezelen, het brengt bovendien een kloof met zich mee tussen de Roma en andere Europeanen die racisme verder in de hand helpt. Het construct is volgens deze mensen geboren in een nationalistisch tijdperk. De Roma zijn een groep mensen die steeds interculturele contacten hebben gehad met de gebieden waar zij doorheen trokken. Deze contacten hebben op elk van hen een ander effect gehad omdat zij niet steeds in één consistente groep gereisd hebben. Zij bevinden zich over de gehele wereld en over de gehele wereld wordt hun levenswijze als fundamenteel anders aanzien. Daardoor krijgen zij te kampen met vooroordelen en discriminatie. De tegenstanders van Judith Okely en Wim Willems zeggen dat er genoeg bewijzen zijn die er op wijzen dat de Roma wel degelijk een groep is die zich in of juist buiten India gevormd heeft en bijgevolg een Indische etnie inhoudt. Het merendeel van de wetenschappers die hier taalkundige, biologische of antropologische argumenten voor aanhalen, stelt de Roma niet als een 5 aparte enticiteit voor om een pad uit te stippelen voor discriminatie. Integendeel, wetenschappers als Johann Rüdiger vertonen sympathie met de Roma en willen hen helpen in het sterken van hun positie in de maatschappij. Vele Romani wetenschappers met Ian Hancock op kop zijn zelf ook op zoek naar hun Indische voorouders. In deze verhandeling is het de bedoeling om alle onderzoeksvelden met hun verschillende argumenten en conclusies te overlopen om te zien of de strijd kan beslecht worden tussen de twee visies. Hoe ziet de geschiedenis van het onderzoek eruit en kan men besluiten of de Roma afkomstig zijn uit India of zijn de argumenten niet overtuigend genoeg? Wat zijn bovendien de gevolgen van dit construct dat de Roma voorstelt als Indische migranten voor de situatie van de Roma? i. Wie zijn de Roma. De Roma maar ook andere groepen zoals de Sinti en de Manoesh, die zich als een apart gegeven van de Roma zien en daardoor met hun eigen namen willen benoemd worden, zijn een groep mensen, opgedeeld in allemaal kleinere groepen, die verspreid over de gehele wereld leven en die culturele kenmerken, normen, gebruiken en gewoontes delen. Deze gebruiken zijn niet meer in alle gebieden identiek dezelfde aangezien zij over de eeuwen heen bijgekleurd zijn door de omgeving waarin zij wonen. De omgeving of het land waar een bepaalde groep woont, heeft onoverkomelijk mee hun manier van leven gestuurd. Deze mensen staan in de meeste gebieden bekend onder de term zigeuners die in andere talen enigszins anders klinkt zoals gitano, tsingan, cingani maar dezelfde betekenis heeft. De term zigeuner wijst op het feit dat zij voornamelijk bekend staan om hun rondreizend en voortzwervend bestaan ook al hebben grote groepen zich reeds lange tijd op een vaste plaats gevestigd. Sommige zigeuners vinden dat de term zigeuner een negatieve bijklank heeft gekregen door het gebruik ervan in denigrerende contexten. De schrijvers van Roma-afkomst verwerpen deze term omdat deze term wordt gehanteerd in het overgrote deel van de literatuur over de Roma die geschreven is door niet-Roma (of gadje). Volgens hen is veel van deze literatuur gebaseerd op foutieve informatie of vooroordelen.
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