Elementor #136

Roma community

Sinti community

EU strategy

eu integration

culture and language


Roma originate from India. Many years ago, many world-linguists, ethnologists, anthropologists, and sociologists have confirmed this. Because of fear and poverty, the Roma have left their place. There are a lot of doubts about the migration of Roma from India, but X-th century is considered as the most confidential.

Roma arrived in Kosovo in the XIV century with the arrival of the Ottoman Empire in the Balkans. This proves that the Roma are one of the oldest nations both in the Balkans and in Kosovo, and these places are considered as places of Roma.

With the arrival of Roma in the Balkans and in Kosovo, the assimilation process has suddenly started. Thus, Roma were influenced by the customs, language, tradition and religion, of the people they were living with. This process was compulsory, because this is how the integration was done in many countries.

Roma in Kosovo speak in their Romani language, apart from that they speak Albanian, a large number of Roma, Turkish and Serbian. They also attend schools in Albanian, Turkish and Serbian language.

Roma in Kosovo are an ethnic minority, as a minority they strive to preserve their specific ethnic-national characteristics, to preserve and inherit their language, culture, customs, tradition, music, costumes, their sense of belonging (ethnicity), their nationality and other.

O Roma o avipe silen Indiatar. Akava mothavdilo angle but bersha e buderi sumnalake lingvistjendar, etnologjendar, antropologjendar thaj sociologjendar. O Roma ćororipestar thaj e daratar mekhle poro than. Kana migrinde indiatar, si but hramipja, numay o X sh.b. lelola may siguruno.

O Roma ani Kosova ale kotar o XIV sh.b. Osmanlijenge avipea ano Balkano. Akava mothavla kaj o Roma ano Balkano silen poro ćirutno avipe, odoleske on ćaćipea adikerna peste thanutne ani Kosova thaj akala thana siton olenge thana thaj olenge phuvja.

Romenge avipea ano Balkano thay Kosova, jekhatar lela te ovel o asimilaciako procesi. Ayeka, o Roma thaneska populaciatar lele e ćhib, o adetja thaj tradicie, e religia thaj javer. Akava procesi sine kam-ma-kamuno, odoleske kaj ajeka uli e integracia andar o themipe. 

O Roma ani Kosova vakerna piri romani ćhib, numaj ini odoja albanjuni, dominantuno kotor o romengo, turkjuni thaj serbjuni. Ini olengo skoluipe ovla pe albanjuni, turkjuni thaj serbjuni qhib.

O Roma ani Kosova siton etnikuno minoriteto. Sar minoriteto, on manglape te garaven thaj adikeren pere specifikune etnikuno – nacionalune karakteristike, te garaven thaj te adikeren piri ćhib, kultura, o adetja thay tradicie, e muzika, o uravipe, poro godinipe vash peripe ( etnikuno peripe) pere nacionaliteteske thaj javer.


The Romani language belongs to the group of Indo-European languages, whose origins are believed to be from India. The foundation of this belief is that there are a lot of words in the Romani language that are close or similar to the old Sanskrit language.

Roma, while traveling from one place to the other, borrowed a lot of words from the same region, mostly from Greece and Persia. After all, the Roma have succeeded in preserving their language, as Roma people today speak and write in their Romani language.

Like any language in the world, the Romani language has its own dialects and local variations that we need to differentiate. Studies prove that three Romani dialects, ARLI, GURBET and BUGURDJI, are spoken in Kosovo, not taking into account the different varieties that are sometimes mentioned.

E Romani ćhib perela ani Indo-Evropaki grupa e ćhibjengi, koja vi gendinjola so si olako avipe (poteklo) kotar Indija. Akava phanglola odoleja so si ani Romani ćhib but alava (lafja) kola si pashe e Indijaka ćhibjaha vaj po shukar te phena e purana Indijaka ćhibjaha e Sanskriteja.

O Roma phirindoj jekhe thanestar ano javer than, buteder thanendar lele but alava (lafja), majbut kotar e Grekia thaj Persia. Numaj, pashe sah akava, o Roma garavde piri ćhib, ajeka so adive o Roma vakarena thaj hraminena piri ćhib.

Sar sakoja ćhib ano Sumnal ( lumia), agjahar vi e Romani ćhib sila pere dijalektja thaj pere lokalune vakaripja kolen manglape te ulava jekhe javerestar. Palo jek harno rodlaripe ani Kosova mothavgjola kaj vakergjona trin dialektja e romana ćhibjake, ARLI, GURBET THAJ BUGURDJI, bi dikhle o ververutne lokalizmja kola lepardile maj angle.


With ethnic assimilation, we must also take into account the physical assimilation of the Roma through the acquisition of language, customs, tradition, coexistence, folklore, sociological and psychological assimilation, mentality, emotionality and religious assimilation.

With regard to physical assimilation, we should mention the fact of travel and migration of Roma in different places throughout history. Thus, Tracani lived in our regions along with the Illyrians. After them came the Romans, who have remained in this area for quite a long time and have expanded their cultures, beliefs and this is how the physical assimilation has emerged.

The Ottoman empire, which lasted for the longest (more than 500 years), left its characteristics to all the Balkan peoples. Thus, through reciprocal exchange, as rulers in addition to the general characteristics, the local population inherited the physical and genetic characteristics.

Physical characteristics – genetic characteristics were also inherited by the Roma people. Roma have always had low positions, under others, ignorant, under pressure and unmanaged, which has led to inheriting the physical-genetic features. This is why we have Roma that are different in their appearance: starting with the color of the skin, those that are black and dark black, to those that are white and very white (blue) eyes, height, that are hard to be distinguish from others.

Given the genetic characteristics, inheritance is a typical phenomenon among Roma families where there are cases that black parents have a white child. In connection with this, it is important to mention that the Roma, whose origin is from India, have changed so much in the aforementioned viewpoints, that today it is very difficult to say that they are Indus.

Etnikuna asimilaciaha – leipe e thanutna ćhibjako thanutna populaciatar, o adetjengo, tradiciengo, shaipe e jivdipesko, folklori, sociolodjikuni thay psikolodjikuni asimilacia, leipe o mentalitetosko, o godinipesko, emocionalipesko, themesko spirito, religiuni asimilacia, manglape te ovelmen pe dikhipe ini o romengo fizikuno asimilipe.

Phanglo e fizikuna asimilaciaha, te lepara o fakto o phiripesko thaj migraciako andar buderi themja o romengo ani historia. Ajeka, pe amari phuv Ilirjenca djivdinde ini o Trakjanja. Palo lende ale o Romakja, kola akate aćhile jekh lungo periodi, kola buhlarde piri kultura, religija, vaj reciprokune ledeipea kerdili ini e fizikuni asimilacija.

Otomanjengo periodo, kova phiravdilo maj buderi (buderi desar 500 bersha), mekhle pere karakteristike pe sah Balkaneske themja. Ayeka, reciprokune ledeipeja, sar thagarne, phiravde o generalune thaj ini odola fizikune karakteristike, maj shukar te phengjol odola fiziolodjikune – genetikune karakteristike pe thanutni populacia.

O fizikune karakteristike, o fiziolodjikune – genetikune karakteristike kerdile ini pe romani populacia. O Roma sarsakana sine umlavde e telarna pozicia, talo javera, ignorime, ushkarde thaj ćhelale tretirime, thaj ajeka sine ini pe pozicia e leipesko o genetikune – fiziolodjikune karakteristike. Akatar adive simen Roma kola siton yaver – yaver kotar poro dikhipe: kotar e boja – odolendar kola siton kale thay buderi kale, ji pe odola kola siton parne, ini but parne (bjondune) e kolorjune akhjencar, luge thay dikhune trupoa, kola na javeringyona e javerendar.

Theripea pe dikhipe o genezake karakteristike, o trushuldipe, simen o tipikuno fenomeno pe romane familie kaj e parne dadestar – datar, te oven o foshne e naparna bojaha, e kala bojaha. Phanglo akalea te phengjol kaj o Roma, kola poro avipe silen Indiatar, on abokar javerisale e leparne aspektjendar, on akana nashti shaj phenena kaj siton Indusja.


Some words regarding the migration of Roma from Kosovo and their return to Kosovo. With regard to this, we should note that the war in Kosovo 1998/99 (nineteen ninety eight-ninety nine) has caused great damages to ethnic communities. The large number of victims, challenges, the demolition and abolishment of Roma houses and property caused Roma migration both during and after the war. That is why, in Prishtinë/Priština, where there used to be 8,000 to 9,000 Roma (eight or nine thousand), today they do not exist at all. Even in Mitrovicë/Mitrovica, where there used to be 8,000 to 10,000 Roma, today they are much smaller in number. Likewise, in Gjilan/Gnjilane, out of 7,000 Roma, there are about 300 of them today. For the time being, the largest number of Roma live in the city of Prizren, where currently more than 5,000 Roma are living. It can be said that the position of a Roma in Prizren is much better, because interethnic tolerance is on a much higher level.

Roma refugees from Kosovo found shelters in the camps of Serbia, Montenegro and Macedonia, as well as in Plemetinë/Plemetina and northern Mitrovicë/Mitrovica. The repatriation process has not taken place and it is not happening because of the very bad economic situation in Kosovo. Nevertheless, Roma must willingly return to their homes and properties. It is true that the repatriation of Roma from European countries, where a large number of Roma are currently living, the return process should be made in voluntary basis, however in such cases Roma should be compensated for their property and homes which were burned or demolished in Kosovo.

We must also point out that the Roma, who left their homeland a few centuries ago, are experiencing modern assimilation and today, we have Roma families who have forgotten their mother tongue. State affirmative measures for better integration, state policies and the desire not to not return to places from where they came to Europe, imposes modern assimilation over the new generation of the Roma people. Among the key factors which affect this cause is that Roma language is not used at the institutional level, in schools, the inexistence of Roma media, as well as other issues that cause Roma families to fully assimilate and thus forget their Romani language.

In Kosovo, Roma have always lived with other communities and have always been a factor for ethnic, religious and cultural tolerance. They have never been a factor of division and intolerance with others, because the Roma are peaceful nation. They have never been registered at the state level as criminals or people who under great measure violate the law.

In Kosovo, thanks to the fact that the Roma have always been active in defending their rights, they have succeeded in preserving their language through the use of Roma language as an elective subject in schools through the use of Roma language in electronic and written media, the use of Roma language through NGO activities, the use of the Roma language through the political representation of Roma interests, the publication of books in the Roma language etc. Currently, the Roma in Prizren are fighting for the recognition of the Romani language as a language in traditional usage, as they make up 3% of the total population, while in the municipality of Graçanië/Gračanica the Roma language has recently been recognized as an official language.

Finally, I would like to mention that in the free and independent Kosovo, Roma have to participate in the various policies of statehood building and its progress. They, together with all Kosovo citizens, need to guarantee the avocation of civil and ethnic rights, so that Kosovo would be a democratic and statutory country with equal rights for all citizens, in building a multiethnic and multicultural country.

The text was borrowed from the book:


Co-author and editor Daut Qylangji

Nesave lafja vash o romengo mekhipe e Kosovatar thaj olengo iranipe ani Kosova. Phanglo akalea te phengjol kaj o konflikto ani Kosova 1998/99, dikhlardilo e phare konsekvencar andar o etnitetja. O viktime, o bare pharipja, bare tharipja thaj aravipja e kherengo thaj e Romenge barvalipesko, kerde kaj but Roma te mekhen e Kosova sar pe maripe, ajeka ini palo maripe. Ajeka, ani Prishtina, kote sine pashe 8.000 – 9.000 Roma, adive na si Roma. Ini ani Mitrovica, kote sine pashe 8.000 – 10.000 Roma, adive nane akava gendo. Ajekha ini ani Gilana, pashe 7.000 romendar, adive aćhile dji kaj 300 Roma. Akana, ano momenti, maj baro gendo o romengo sito ano Prizren, kote djivdinena kotar 5.000 Roma. Shaj phengjola kay e romengi pozicia ano Prizren, sitoj maj shukarni, odoleske kaj e andar etnikuni tolerancija sitoj pe maj ućo nivelo.


O mekhle thanutne Roma kotar e Kosova thanisale ano Serbiake, Montenegroske thaj Makedoniake kampja, sar ini ani Plemetina thaj ani norduni Mitrovicake kampja. O iranipesko proceso na phirgja thja na phirela sar manglape, odoleske kaj e ekonomikuni situacia ani Kosova sitoj but phari. Odoleske o Roma manglape te irangjon pere mangipea ano poro than ano pere mangina(bogastvo). Ini e Evropake Themjendar, kote arakhlola jekh konsideruno romengo gendo, o iranipe manglape te ovel olenge mangipeja. Vaj, te sine kaj na mangena te irangjon te ovel kompezacija olenge barvalipesko vaj kherengo kola thabile vaj pelardile ani Kosova.

Te lepargjol kaj sah odola Roma kola si mekhlethanutne e shelebershenge thanipestar, ovela moderuni asimilacia upral akala Romane familie bisterindoj e dajaki ćhib. O themeske afirmativune maj shukarne integripeske badjakja, themipeske politike thaj o mangipe vash te na inargjon ano thema kotar ale ani Evropa, kerena moderuni asimilacia ko Romane ćhavore, Mashkar o sherune faktorja sar so si o na vastipe e Romana ćhibjako prekal o instituciengo



vastipe, siklipe ano skole, vastipe e mediengo pe romani ćhib sar kaj javer metode e institucienge vastipesko, si sebepi e ćhibjake bisteripesko thaj e Romana familiako asimilipe.   

Ani Kosova, o Roma sarsakana djivdinde e javere populaciake themutnencar  thaj sarsakana sine faktoro e etnikuna, religiuna thaj kulturuna tolerancako. Nijekh ver on na sine o ulavipesko thaj na tolerancako faktoro e javerencar, odoleske kaj o Roma siton trajnalo themo(populacia). Na sito evidentuno ano krisune thay raipeske analya sar kriminalune akterja.

Ani Kosova e najsipea kaj o Roma sine sarsakana aktivune ano rodlaripe pere hakajengo, reste te garaven piri dajakiri ćhib prekal o vastipe e fakultativune siklipesko e Romana ćhibjako ano skole, vastipe e Romana ćhibjako ano elektronikune thaj hramime medie, vastipe e Romana ćhibjako prekal o aktiviteja ano Biraipkano Sektori e Amalipesko, vastipe e Romana ćhibjako ano politikuno reprezentipe e Romane interesjengo, publikipe e pustikengo pe Romani ćhib. Pe momenti o Roma djivdindoj ano nesave thana kote si e buderipeja desar 3%,  prekal e legislacia vash o oficialuno vastipe e ćhibjengo, Romani ćhib sitoj ano tradicionaluno vastipe ani komuna sar so sitoj e Graćanicaki komuna, akava rodinde ini o Roma kotar o Prizren.  

Pe agor, manglape te potenciringjol kaj ani tromali thaj biumlavni Kosovaki Republika, ini o Roma manglape te len kotor pe kreiripe e politikengo vash o them thaj vash olengo prosperiteto, olenge manglape te garantingjon sah o dizunenge thaj etnikune krisja (zakojna), kay e Kosova te ovel demokrativuno thaj juridikuno malipe e jurisipjencar vash saren e dizunenge, te ovel multietnikuni thaj multikulturuno them.

O teksti lelilo kotar e Pustik:


Ko autori thaj lektori Daut QULANGJI


Daut Qulangji

Ano yekh but modestuno drom yekh romano qhavo kotar e Graqanica mangla te prezentinelpe amare medienge. Efta bershuno qhavo yekhuno pere amalenca khelena sine anglo vudara pere kherengo ani piri mahala, anglo pampureske droma ani Graqanica kova si but vakti kay na kerla buti o pampuri. Dikhindoy akaya situacia koya mothavla jivdipesko disponipe, amaro dikhipe lela o purane kherengo foto thay e kvashe pelardo kherengo dikhipe ani leparni mahala numay e neve khuvde boyengi khand koya puterla e vudarengo dikhipe mothavla kay ani akaya mahala o manusha siton disponime vash o jivdipe. O manusha kola nakhena o drom palikerena amen thay aqhona te vakeren amenca vash o pharipya olenge jivdipeske thay o phare kondicie kolende jivdinena.

Ragip Ferati, yekh romano disuno akala mahalako vakerla vsh o phare jivdipeske kondicie thay vash o problemya kola siton aktualune ko romano komuniteti ani Graqanica, panj shel ( 500), familie e leparne komuniteteske kola jivdinena ano moment ani Graqanicaki komuna yekh gendo olengo kola siton nashle e Prishtinaka komunatar, jivdinena ano but phare jivdipeske kondicie.

Ini o sito yekh olendar kola e 1999 bersheste, sine obligime te muken pere khera ani Prishtina thay te arakhen kheripe ano nesave kampya ano Beograd vay ano yaver thana e Serbiake. Vay, nakhipea e vaktesko ov inardilo na ani Prishtina numay ani Graqanica sar mekhlo thanutno.  

O Ragipi may angle anglo maripe ani Kosova kerdoy buti sar berberi, numay akana lelape e sasava butya vash te aqhol jivdo thay qaqipea zorea aqhola pe jivdipe.

Ragip Ferati: Nanema nisavo ayluko ni sociali na lava, nasty te nakhavav moro jivdipe nisar, nanema maroske, sar inardilum e Beogradestar na kerav buti vay nanema nisavo leipe e aylukosko vay yaver leipe. Ake trin bersha sar inardilum akate, nanema nisavo jivdipe nisave jivdipeske kondicie. Inardilum mere mangipea, na dendilo mange niso, ni kotar o lolo trush numay ni kotar o butikeripeske institucie.   

Yekhipe:  Say lit e inarentumen ani Prishtina thay soske na inarenatumen?

Ragip Ferati :“Say soske na, numay nanema nisave kondicie te inarape, te ovelma o inaripeske kondicie yekhatar inarape akava sito moro biyandipesko than, me sim bitamo akate thay akate mangava te jivdinav thay te merav mere thane”.

O roma ani Graqanica aqhona jived vay kerna buti e kedipea e limenkengo, e purane sastrenesko dayekh ver arakhlola e buti ano obyektyengo keripe sar kay ano hamaluko vash te pheren vay te uhlaven o materiali kova vastingyola vash o keripe e kherengo. Yekh gendo kotar akala roma lena sociali kotar o Serbiako Guvernipe vay kotar o Kosovako Guvernipe akava azutipe on na lena. Ani leparni mahala si yekh centro kova hari but azutinla e qhavoren kola jana ani skola vay ini okolen kola pandar nane sherdime ani skola, oy phiravgyola kotar yekh biraipkani organizacia. Akate kedingyona sah o qhavore e mahalake anglo thay palo siklipesko vakti vash te phiraven poro janipe thay siklipe ano skolake obligacie kola dengyona olenge vay ano pharipya kola silen ani skola, sar kay adikergyona ini nesave kulturune aktivitetya.  

Ji kera sine akaya reportaza vash o jivdipe e romengo ani Graqanica, pashal amende sine o 18 bershuno Elvisi kova sito renduno ano edukativuno centro ani Graqanica thay e bare azuritetea shunla sine so kera lafi vash o phare kondicie e romenge vash o jivdipe ano leparno than. O Elvisi sile numay panj klase e elementaruna skolake thay na buderi.  

Elvis Saliyeviq: Na sim gelo ani skola, sim kerdo may baro doshalipe ano moro jivdipe kay na agoringyum e skola. Simay but po terno thay na gendingyum vash o skoluipe, akana nane so ka kerav thay sjum bi butyako. Kerava buti privatno, odote kote arakhava buti, dayekh ver kana kharnamen vash te uhlava thay te phera o kamioyna e kherenge keripeske materialea, dayekh ver kerava buti akale koyshiaste buti, hamaluko e mobiliriako thay yaver…  

Yekhipe:  Tu siyan akana 18 bershuno thay gendinea mi vash toro avutnipe?

Elvis Saliyeviq: Va, sar na gendinava, akana sima may shukarne – laqhe bersha kana o manush shay kreirinla diso ano poro jivdipe numay ano akala kondicie kola jivdina na simen sasto avutnipe. Sah akava delamen ji pe dikhipe kay amen nashti aqhova akate odoleske kay na simen nisavo avutnipe akate.  

Akale qhavorenge thay akale Romane ternenge ani Graqanica ini kay jivdinena ano but phare jivdipeske kondicie thay bizo avutnipesko godinipe, on pandar gilavena thay e gilaha hari but bistarena o jivdipeske pharipya, ano lenge akhya dikhyola o loshalipe, odoleske manglape olenge te azutingyon vash te ovelolen may baro pakyavipe vash o avutnipe vash te aqhon jived ano pere biyanipeske thana, ten a gendinen sar o terno Elvisi vash te mukel o biyanipesko than.

Još jedna luda godina prođe!

Noći, godina, koliko tih žuriki u najluđim noćima prođoše, teško ih je sve pobrojati!

Beše mnogo ljudi, neki je napustiše ranije, neki ostadoše celu noć, neki se smejahu sa namam, neki se smejahu nama, a neki previše zakasne.

Ali na kraju, nakon životnih zabave samo nekoliko njih ostanu da počiste životni nered.

I u većini slučajeva to nisu oni koji su napravili taj nered.

Ko me da se žališ? Kome da se poveriš ? Kome srce da otvoriš i progovoriš o svojim mukama, svojim bolima? S kim da isplačeš sve suze koje su negde duboku u tebi? Da kažeš sve što nosiš na duši. Kome? A da te iskreno sasluša, da iskreno sa tobom bar malo saoseća.

Dali ću ikada živeti u miru sa sobom? Ne znam. Ali znam da više ni deo sebe neću poklonuti pogrešnim ljudima!

Naposletku, suština saznanja nije u toma gubimo li životnu igru, već kako gubimo, šta s time spoznajemo, čemu nas je poraz naučio i kako nas to menja.

Gubiti na određeni način znači dobivati.

Oni koji prate, odlaze, dolaze ostavljaju pustoše za sobom, oni nikada neće znati šta znači biti vođa jer nisu naikada pravili staze za druge.

Nekada su ovom zemljom hodali uspravni ljudi, data reč im je bila svetinja nikada nisu dozvoljavali da se ne ispoštuje.

Stideli su se ako nisu znali da im je komšija gladan, sramota ih je bilo ne pomoći.

Iskreno su se radovali tuđoj sreći, ako su kojim slučajem pogrešili znali su za izvinjenje i pokajanje.

Njihov način dokazivanja su bila dela, a ne prazne reči.

Nismu imali mnogo ali smo imali punu dušu.

Bože, pa gde nestadoše te vrednosti, ti ljudi, ta čistota ljudske duše!

Sve se promeni, a mi šta naučismo?

U krugu života ne postoje pobede, postoje samo promene .

Pa promenimo sve što je nakaradno, dovedimo u sklad život vredan dostojan čoveku!

Nebojša Vladisavljević

Evropske romske novine

Another crazy year is over!


Nights, years, how many of these parties passed in the craziest nights, it’s hard to count them all!

There were a lot of people, some left it earlier, some stayed up all night, some laughed with us, some laughed at us, and some were too late.

But in the end, after a lifetime of fun, only a few of them are left to clean up the mess of life.

And in most cases it is not those who made that mess.

Who to complain to me? Who to trust? To whom should you open your heart and talk about your torments, your pains? With whom to shed all the tears that are somewhere deep inside you? To say everything you carry on your soul. To whom? And to listen to you sincerely, to sincerely sympathize with you at least a little.

Will I ever live in peace with myself? I do not know. But I know that I will not give a part of myself to the wrong people anymore!

After all, the essence of knowing is not whether we lose the game of life, but how we lose, what we learn with it, what defeat taught us and how it changes us.

To lose in a certain way means to gain.

Those who follow, leave, come, leave devastation behind, they will never know what it means to be a leader because they have never made paths for others.

In the past, upright people walked this country, the given word was sacred to them, they never allowed it to be disrespected.

They were ashamed if they did not know that their neighbor was hungry, they were ashamed not to help.

They sincerely rejoiced in someone else’s happiness, if by any chance they were wrong, they knew about apology and repentance.

Their way of proving were deeds, not empty words.

We didn’t have much but we had a full soul.

God, where did those values ​​disappear, those people, that purity of the human soul!

Everything has changed, and what have we learned?

There are no victories in the circle of life, there are only changes.

So let’s change everything that is weird, let’s harmonize a life worthy of a man!

Nebojsa Vladisavljevic

European Roma newspaper

History tradition