By rena gropper
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Extra resources for Gypsies in the city: culture patterns and survival
In this way, she is made forcibly aware of the two most significant people in her new life. Once the dance is over, the older married people sit down to the banquet; the other guests may dance. From time to time, the young men form their own private circle, some providing rhythmic accom paniment by beating on chairs or clapping while their age-mates perform a crouching dance in the center of the ring. Only the young men participate in these dances because. they are reputed to be obscene. Among the Kalderas, a friend of the groom's father acts as the master of ceremonies, after the elders have eaten.
There are surprisingly few pictures of the adult Christ or of the Virgin Mary (unless She is holding the Babe). These preferences are consistent with other Romany values and beliefs. For instance, Gypsy fear of ghosts probably explains the apparent antipathy toward crucifixes and the Crucifixion scene. The Romany pleasure in babies, however, and their belief in the spiritual proximity between infants and angels probably explains the universal appeal of the Holy Infant. Icons of the adult Christ are rarely displayed; the Gypsies feel little awe for a grown man in the prime oflife.
Stay away from that cigarette; it is hot," may be repeated once or twice, but no more. The child who decides to disobey is allowed to take the consequences of his choice. Individual choice is a constant leitmotif throughout childhood and beyond, and the choice is quite genuine because many options are open to children. Being a member of a large extended family, a Gypsy child has many relatives to whom he can turn. Thus, a child who, in the heat of an argument, threatens to leave home is not making an empty gesture-he really can ask to live elsewhere; it would be considered to be within his rights, and, unless they could effect a change of mind, the adults would have to honor his wishes.
Gypsies in the city: culture patterns and survival by rena gropper