The Roma (commonly known as "Gypsies") have largely been depicted in writings and in popular culture as an illiterate group. However, as Romani Writing shows, the Roma have a deep understanding of literacy and its implications, and use writing for a range of different purposes. While some Romani writers adopt an "oral" use of the written medium, which aims at opposing and deconstructing anti-Gypsy stereotypes, other Romani authors use writing for purposes of identity-building. Writing is for Romani activists and intellectuals a key factor in establishing a shared identity and introducing a common language that transcends linguistic and geographical boundaries between different Romani groups. Romani authors, acting in-between different cultures and communication systems, regard writing as an act of cultural mediation through which they are able to rewrite Gypsy images and negotiate their identity while retaining their ethnic specificity. Indeed, Romani Writing demonstrates how Romani authors have started to create self-images in which the Roma are no longer portrayed as "objects", but become "subjects" of written representation.

The Roma (commonly known as "Gypsies") have largely been depicted in writings and in popular culture as an illiterate group. However, as Romani Writing shows, the Roma have a deep understanding of literacy and its implications, and use writing for a range of different purposes. While some Romani writers adopt an "oral" use of the written medium, which aims at opposing and deconstructing anti-Gypsy stereotypes, other Romani authors use writing for purposes of identity-building. Writing is for Romani activists and intellectuals a key factor in establishing a shared identity and introducing a common language that transcends linguistic and geographical boundaries between different Romani groups. Romani authors, acting in-between different cultures and communication systems, regard writing as an act of cultural mediation through which they are able to rewrite Gypsy images and negotiate their identity while retaining their ethnic specificity. Indeed, Romani Writing demonstrates how Romani authors have started to create self-images in which the Roma are no longer portrayed as "objects", but become "subjects" of written representation.

This book deals with the Romani language. It does not teach the readers to speak the language. Rather, it deals with its origin, its current use and status, its beginning literature and films, and the way it is learned by children and much more. It shows that Romani is a language in its own right, with its own, unique grammatical system, dialects, and particular norms of language use. Pressure from the outside world has diminished the use of the language in some areas, but generally it is a thriving language, spoken by millions of people.

Romani has many dialects and no standard written form. This course of language lessons is based on the Romani language as spoken by the Kalderash Roma in Europe, the United States, Canada, and Latin America. The course is designed for lay people, and any grammatical and linguistic terms are explained in plain English.

The Roma are Europe's largest minority, and yet they remain one of the most misunderstood and underrepresented. Scholarship on the Roma in German-speaking countries has focused mostly on the portrayal of ?Zigeuner/Gypsies? in literature by non-Roma and on persecution during the Nazi period. Rarely have scholars examined the actual voices of Roma to glean their perspectives on their social interactions and customs. Without such studies the Roma appear passive in the face of their long and troubled history. With a basis in theories of intersectionality, subalternity, and cultural hybridity, Roma Voices in the German-Speaking World rectifies this image of passivity by analyzing autobiographies, folktales, and novels by Roma, thereby promoting a better understanding of the multifaceted and multifarious cultures alive today in Germany, Austria, and Switzerland. In documenting their voices, Roma writers unveil the large extent to which their personal lives, their social interactions with other Roma and non-Roma, and the images they project of their values and traditions are highly influenced by gender and ethnicity. Anthropological and historical studies have frequently portrayed Romani groups as displaying a patriarchal social structure with highly demarcated roles for men and women. In contrast, the significant parts that both men and women play in disseminating autobiographical, fictional, and historical narratives challenge this ubiquitous notion of largely patriarchal Romani cultures. The insights that both sexes provide on the relationship between gender and ethnicity in the context of cultural taboos, norms, and expectations unveil the complexities and diversities inherent in any minority group and its relationship to the dominant society.

Cultural and linguistic diversity and plurality are seen as markers of our time, linked to discourses about citizenship and cosmopolitanism in the context of economic globalization in the late twentieth century. It is often monolingualism, however, that informs understanding and policies regulating the relationship between languages, nations, and communities. Grounded by the idea of language as lived experience, Negotiating Linguistic Plurality assumes linguistic plurality to be a continuing human condition and offers a novel transnational and comparative perspective on it. The essays featured cover concepts and praxis in which linguistic plurality surfaces in the public sphere through institutional and individual practices. The collection adopts a critical view of language policies and foregrounds distances and dissonances between policy and language practices by presenting lived experiences of multilingualism. Translation, seen as constitutive to the relations inherent to linguistic plurality, is at the core of the volume. Contributors explore a range of social and institutional aspects of the relationship between translation and linguistic plurality, foregrounding less documented experiences and minoritized practices. Presenting knowledge that spans regions, languages, and territories, Negotiating Linguistic Plurality is a thoughtful consideration of what constitutes language plurality: what its limits are, as well as its possibilities.

Romany culture is perhaps the most Indo-European of all. The ancestors of the Gypsies left India around 1000 years ago and mixed with every culture on the way to produce a variety of Romany dialects and well-known cultural achievements from Hungarian Gypsy music to the English Gypsy caravan. Such images somehow co-exist, however, with continuous persecution.