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Abstract

The Sinti are an array of gypsies groups settled in Italy since centuries and nowadays living in the northern regions of the country. The complex connections between self-narrative and gypsy identity and their relations to non-gypsy dominant society are inquired here, through an anthropological and textual approach. Furthermore, the uses of writing in sinti groups (who are only partially literate) with respect to the non-gypsy society is highlighted by the ways of « making » their autobiographical texts. Actually, given their incomplete knowledge about the publishing world and the writing, the publishing of Sintis' books (i.e. autobiographies) always engage and depend on non-gypsy (gadje) editors. Finally, the analysis of the role played by non-gypsy editors and the ethnographic approach permit to underline the peculiar modalities with which the gypsies authors communicate with both peers of their community and non-gypsies readers. « Nous avons dit que le texte postule la coopération du lecteur comme condition d'actualisation. Nous pouvons l'exprimer mieux en disant qu'un texte est un produit dont le sort interprétatif doit faire partie du mécanisme générateur : produire un texte signifie mettre en oeuvre une stratégie dans laquelle se retrouvent les prévisions des manoeuvres des autres-comme, d'autre part, n'importe quelle stratégie (Eco 1979: 54).»

Continuities and Discontinuities: Antiziganism in Germany and Italy (1900-1938)

“…The narratives, as Paola Trevisan points out, are designed to engage a non-Romani audience while simultaneously maintaining Levakovich's unique status as a Romani man. Ausenda's invisible and undisclosed editorial choices, language usage, and translation strategies shaped the text for his non-Romani readers, and Levakovich also shaped his story to be accessible for a non-Romani audience (Trevisan 2009). From Levakovich's account emerged the carrot and stick strategy of the fascist state as it evolved in the 1930s: get Italian Gypsies to "settle" and take up regular work, or intern them in a concentration camp until they learned how to be "civilized" (Trevisan 2016).…”