Abstract
The European phenomenon of Jewish spaces was first described in the mid-1990s. They were then defined as themed environments initiated and operated by non-Jews, often located in historical Jewish neighbourhoods. Since then Jewish spaces have become a well-established concept in the media and among academics. This article explores Gypsy spaces as analogous to Jewish spaces. The paper compares two cases, the Gypsy pilgrimage to Saintes-Maries-de-la-Mer in southern France and the Jewish Culture Festival in the Polish town of Kraków. There are striking parallels between the thriving Gypsy music festivals, Gypsy horse fairs and Gypsy pilgrimages on the one side, and Jewish Culture Festivals on the other. The author formulates some hypotheses as to why Gypsy spaces have not yet been recognised and dealt with more extensively. To conclude, the Jewish and Gypsy spaces are situated in a European landscape of remembrance and interpreted as heritage re-enactment within the framework of European integration.
Notes
1. CitationBruner, Culture on Tour, 22. For discussions on the topic, reading early versions of the manuscript and numerous suggestions, I would like to thank the anonymous reviewers of the European Review of History as well as Nathalie Keigel, Alexandra Koehring and the contributors to the lecture series “Narratives of Nomadism”, which took place in the winter semester of 2011 and 2012 at the University of Hamburg with the support of the ZEIT Foundation.
7. Gypsies are not a group, but a category of analysis, designating different heterogeneous groups of inhabitants of spaces in-between. As a non-group, they had no interest in citizenship, state and nation during the nineteenth century. See also CitationStreck, “Kultur der Zwischenräume.” Gadjé is the Romani word for non-Gypsies.
10. Even in the 1970s, there were Polish intellectuals who were interested in Jewish history and culture. Jewish students and non-Jewish opposition members met underground when Jews were expelled from the Communist Party in 1968. CitationKugelmass et al., “If You Build It,” 317.
20. CitationGudonis, “Constructing Jewish Identity in Post-Communist Poland.”
24. Waligo´rska, “A Goy Fiddler.”
42. On newly created traditions and encodings in the 20-year history of virtually Jewish spaces, see CitationGruber, “Beyond Virtually Jewish,” 491 ff.
46. In detail for the pilgrimage see CitationBordigoni, “Pèlerinage des Gitans,” 489–501.
47. Printed in Colinon, Saintes Maries de la Mer, 175–80.
48. For the course of events and significance see also CitationMcOwan, “Ritual Purity,” 95–109.
50. For Baroncelli, see CitationZaretsky, Cock & Bull Stories. His Mas (farm) was demolished during the German occupation. Due to its proximity to the coast, the estate was located in the blocked zone, so he had to retreat to Avignon where he died in 1943.
54. CitationZaretsky, Cock & Bull Stories, 135. Gitan is etymologically derived from Egyptien.
63. Boissevain, “Revitalizing European Rituals.”
65. See the special issue CitationBaumann, Folk Music in Public Performance.
66. CitationSere, “Les Tsiganes séduits par le prosélytisme.”
68. CitationBordigoni, “‘Pèlerinage des Gitans,’” 496. The Gitans used to camp along the village streets and engaged in various forms of exchanges with the locals, being allowed to use their water and outhouses, bringing them cloth and other goods from the north.
83. Cf. the films of the Romanian director of Jewish origin Radu Mihaileănu, Train de vie (1998) and Le Concert (2009).
89. I cannot further elaborate here on flamenco culture and workshops which are well established in southern France, for example in Nîmes. They offer the Gitans residing there opportunities for cultural recognition and integration.
92. The general and diffuse term “identities” is deliberately avoided here and replaced with terms such as self-image, social positioning, identification, categorisation, group affiliation and feeling of togetherness. CitationBrubaker et al., “Beyond ‘Identity,’” 1–47.
97. CitationHelbig, “Ethnomusicology and Advocacy Research,” Hemetek, “Applied Ethnomusicology.”
98. CitationHegburg and Abu Ghosh, “Introduction: Roma & Gadje,” 7. They speak of “the absence of the Romani Holocaust from non-Romani narratives both scholarly and ethnonationally surfaced as a concern shared by contemporary ethnographers and archivally oriented historians.” CitationStewart, “Remembering without Commemoration;” CitationFilhol, “L'indifférence collective.”
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