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This paper examines the system of conflict resolution maintained by a Roma group that has migrated from the Romanian regions of Transylvania and Banat to over 16 countries in Western Europe and North America. The analysis is based on a long-term collaborative ethnography that enabled the detailed reconstruction of 76 conflicts that occurred between 2001 and 2022. Of these conflicts, 56 were resolved through kris hearings conducted by a tribunal of selected judges or krisoniere. This paper provides an initial analysis of this database, addressing four key aspects of the kris procedures: (1) How does this system work today within diasporic networks that rely heavily on digital technologies for transnational communication? (2) What is the profile of the judges or krisoniere and how do they work within the kris assemblies? (3) What types of conflicts does the system address and how are they linked to the socio-political organization of this diaspora? (4) How are kris resolutions enforced in the absence of political leadership or the coercive power of state institutions? This autonomous justice system, epitomized by the kris hearings, represents a form of embedded legal pluralism and network governance. Consensus within this social field is fostered by the goal of minimizing threat and violence while maintaining connectedness in the face of exclusion and discrimination. This article was published open access under a CC BY-NC-ND licence: https://creativecommons.org/licences/by-nc-nd/4.0 .
This paper examines the system of conflict resolution maintained by a Roma group that has migrated from the Romanian regions of Transylvania and Banat to over 16 countries in Western Europe and North America. The analysis is based on a long-term collaborative ethnography that enabled the detailed reconstruction of 76 conflicts that occurred between 2001 and 2022. Of these conflicts, 56 were resolved through kris hearings conducted by a tribunal of selected judges or krisoniere. This paper provides an initial analysis of this database, addressing four key aspects of the kris procedures: (1) How does this system work today within diasporic networks that rely heavily on digital technologies for transnational communication? (2) What is the profile of the judges or krisoniere and how do they work within the kris assemblies? (3) What types of conflicts does the system address and how are they linked to the socio-political organization of this diaspora? (4) How are kris resolutions enforced in the absence of political leadership or the coercive power of state institutions? This autonomous justice system, epitomized by the kris hearings, represents a form of embedded legal pluralism and network governance. Consensus within this social field is fostered by the goal of minimizing threat and violence while maintaining connectedness in the face of exclusion and discrimination. This article was published open access under a CC BY-NC-ND licence: https://creativecommons.org/licences/by-nc-nd/4.0 .
This article focuses on the analysis of culturally mixed relationships, using the example of Romani-Gadjo (non-Romani) relationships. The aim is to explore, analyze, and deconstruct stereotypes and understand the perspectives of individuals involved in such relationships or opting out of them, with a particular emphasis on the Romani community. The analysis includes examining the motivations and challenges associated with participating in or disengaging from such relationships. As part of the decolonization of research, this work seeks to dismantle certain cognitive structures concerning the understanding of Romani-Gadjo relationships by the mainstream society, offering a more complex and nuanced perspective. In this sense, decolonization implies a conscious approach to exploring diversity and deeply rooted connections between the Romani and Gadjo communities at large. The author develops her arguments using empirical research findings (surveys, in-depth interviews), contributing to a more empathetic and scientifically grounded understanding of the discussed relationships.
En un estudio sobre redes digitales en una diáspora romaní procedente del occidente rumano, pudimos afinar nuestro conocimiento etnográfico del uso específico que la población estudiada hacía de las tecnologías digitales, observando que habían desarrollado «artesanías» concretas que reflejaban un modelado cultural del binomio smartphone-Facebook. Este modelado venía marcado por el temor al control-represión institucional, el correlato digital del sistema sexo-género, y un creciente papel del pentecostalismo en la gestión y valoración de Facebook. Asimismo, nuestra experiencia reveló el valor de la comprensión etnográfica para diseñar técnicas digitales de producción de datos culturalmente sensibles. Confirmamos que las respuestas a las tecnologías no son universales, dependiendo estas de los contextos socioculturales donde se generan. En este grupo, «vivir sin Facebook» puede ser difícil, pero también existe el riesgo constante de incurrir en «pecados» a través del smartphone, transgresiones que ponen en peligro vínculos familiares, religiosos y etnoculturales.
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