The following is Vancouver's Cannon for creating and maintaining a Rromani [gypsy] character. If you are planning on making one please talk to the Mortal Administrator first to see what we are or not accepting.

Character Creation for Rom

It is highly necessary that a player has at least read the World of Darkness: Gypsies book. Despite the lack of research that went into this book, we do use the creation system White Wolf provided for this system.

-Choose Concept: Who are you, what do you do, and what is your role within your family/kumpaniya
-Choose Family: Choose from the five Greater Families or one of the Lesser.
-Choose Natures and Demeanor
-Choose Element is applicable: Elements are not required for every Rom character. They have a cost of 7 freebie points and can only be bought during creation. Likewise a Rom may only have one (Earth, Air, Water, Fire, and Spirit).
-Select Attributes (6/4/3): One free dot in each attribute and only one may be at 4 to start play.
-Select Abilities (11/7/4): Rom characters have access to a number of Rom specific abilities:

Talents - Acting
Skills - Bujo, Diversion, Drinking, Fortune-Telling, Storytelling, and The Talith
Knowledges - Romany Lore, most other lores at lower levels (Spirit, Faerie, Lupine, Kindred, and Magus) dependant in most cases on Family and History.
Other appropriate abilities - Astrology, Bribery, Dancing, Escapology, Fast Talk, Gambling, Haggling, Herbalism, Hypnotism, Mimicry, Occult, Seduction, Slight of Hand, Style, and Ventriloquism

In nearly every case Rom will need to start with 1 dot in Linguistics if they wish to speak any language besides Romani and 1 dot in Romany Lore which represents the basic knowledge a Rom child would know. Without at least that you know nothing of Rom society, despite being of it.

-Choose Backgrounds (5): A new background for Rom is Talismans.
-Determine Blood Purity: All Rom start with 1 dot of Blood Purity. Additional points of Purity can be bought with freebies during creation. This will determine how many separate affinities your character can learn as well as how high in particular affinities in some cases.
-Select Blood Affinities: Rom characters start with 3 dots to assign amongst Dance of Knives, Instinct, Luck, Magic (Draba, Sight, Medium, Evil Eye), Truth of the Rom, and Zapaderin.
-Choose Virtues (9): Divide amongst Conscience, Self Control, and Courage with one free dot in each. Rom follow Humanity as detailed in the WoD: Gypsies book, which is not the same as Humanity for other characters.

Base Willpower = Your Courage rating.
Base Humanity = Your Conscience + Self-Control ratings.

-Choose Merits and Flaws if applicable: Up to 7 pts in merits or flaws
-Spend Freebies (20)

Freebies Expenditure Chart
Attribute-5
Blood Purity-4
Elements-7
Blood Affinities-3
Abilities-2
Virtues-2
Willpower-1
Humanity-1
Backgrounds-1


Romany Lore
This Lore is possessed by mortal Rom. It is not something that would ever be shared with the gaje (non-gypsies), except for those few rare souls who have won the trust of a kumpania.
It is recommended that all Rom purchase Romani as a language. It is also recommended that members of the families that interact with lupines, faeries, and other supernatural beings, purchase the appropriate lore.

x1) You know as much as a Rom child: You know basic Rom history (but not necessarily gaje history!). You've heard simple versions of the legends of Deanna and Sareth, as well as famous Rom personalities. You know the Rom have great magic and that the gaje fear them, which is why they run them out of cities so often. You also have heard rumors that some Rom have met vampires, faeries, and the like, though you're not sure how true that is. You understand the structure and function of the kumpaniya and know that Rom elders have lore about almost everything. You understand the concept of "purity" and marhime, and know that all dead and undead things are unclean.

x2) You know as much as a Rom adolescent: You have a thorough knowledge of Rom history, particularly the various persecutions against your Blood. You know Rom traditions. You understand the source of gypsy magic and know its basic forms. You know the major Rom families and are aware that there are vampires of Rom descent; these are particularly dangerous creatures, as they can develop a taste for Rom blood. The Ravnos family is known to deal with them. You know there are lupines that are related by blood to the Rom. You've heard rumors of the Convergence.

x3) You know as much as a Rom adult: You know the major families of the Rom, and the special powers and/or supernatural creatures associated with each. You know of the kumpaniya traveling in your region. You know the history of your own kumpania, including cities and individuals who have harmed your group in the past. You know that the Ravnos have phralmulo in their family, that the Tsurara hunt mulo, and that undead of the Gangrel family have had friendly relations with many gypsies. You know the fine points of the legends of Deanna and the Children of Sareth. You have heard that lupines venerate freedom, nature, and mother earth. You have heard of the Convergence and understand the role the Rom are to play in it.

x4) You know as much as a Baro: You know the names and family background of Baros in your region, and the vurma of their kumpaniya. You know the names of some well-known Rom elders who can serve as sources of lore.

x5) You know as much as an elder: You know the names and families of other elders and where to seek them. You know the legend of Ravnos, and understand the relationship between the mortal Ravnos and their phralmulo kin. You have limited knowledge of kindred and lupine society. You know the names and families of most Baro. You have access to any information in the Rom clan book not otherwise listed.

Elements:
Rom born under elements are rare. However if a player decides that their character was indeed claimed by an element, they must then decide which element they are connected to. Elements definitely confer certain advantages on a character, but they also tend to dictate the course of his life.

All Rom with an Element gain one point in a Blood Affinity in addition to any other Blood Affinities they normally gain during character creation. This holds true even if this gives the Rom more Blood Affinities than their Blood Purity score. The exact Affinity gained is determined by the character's particular Element.

An Element can only be chosen during character creation. It costs 7 freebie points, and a character can never be claimed by more than one element.

The Five Elements:

Earth:
Romani touched by this element are usually the backbone of the family. Often weavers, smiths and now hackers, these characters are especially skilled at manipulating devices and working at physical tasks. In addition, such characters are adept at recognizing and manipulating patterns of all kinds.

Earth-touched Romani, known as Dhartime, may choose from one of the following Blood Affinities: Instinct or the Draba form of Rom Magic.

At any time, Dhartime may also spend two points of Willpower to heal or fix one level of damage [This includes Aggravated Damage]. This healing applies to both living creatures and machines, and reflects the Rom's heightened ability to manipulate physical patterns. It requires an entire turn.

Air:
These are the Rom who most easily glide among the gaje. Such Rom move effortlessly through gaje cities, breezing in with nothing and coming out with more gaje loot than they can carry. Such Rom are often thieves, gamblers and con-artists, relying on their wits and abilities to reap what others have sown.

Air-touched Rom, known as Jhanaki, may choose from one of the following Blood Affinities: Luck or Truth of the Rom

Jhanaki may choose to spend two points of Willpower to negate any one success by an opponent (living or mechanical). This power reflects the Jhanaki's ability to escape even the scrapes intact.

Fire:
These Rom are always gifted warriors. Throughout time those Rom marked by fire have fought to keep the ways of their people alive.

Fire-seared Rom, known as Kuyan, always receive the Affinity known as Dance of Knives.

At any time Kuyan may choose to spend two points of Willpower to ignore two wound levels. Thus, a Kuyan who is wounded (-3) may choose to will his pain to lessen by spending two points of Willpower so that he can function as if he was only hurt (-1). The Kuyan may even function when he would normally be incapacitated, though he can still die, and he can spend as much Willpower as he desires. This effect lasts for the duration of a scene.

Water:
These Rom are known for their mastery of both words and body. Performers by nature, the cleverest tale spinners and most graceful acrobats often are those touched by this element.

Water-claimed Rom are known as Jastima. A Jastima may choose from the following Blood Affinities: Truth of the Rom or Zapaderin.

Jastima may choose to spend two points of Willpower in order to decrease the effective Willpower of any Gaje watching or listening to the Jastima by one. This decrease is a general effect, and applies to all the gaje's rolls. The gaje's Willpower is affected for one entire scene.

Spirit:
Such Rom are the rarest of the claimed. These Rom are known for their long memories, and the Blood always seems to run strong among such folk. Blessed with at least a small amount of magic, these Rom have a remarkable understanding of human nature and the true consequences of people's actions. Many of these Rom become the wise ones of their families, while others become matchmakers or historians, committing tremendous amounts of knowledge to memory.

Spirit-kissed Rom are called Satarma. Satarma may choose their special Blood Affinity from any of the four types of Romani Magic.

Satarma may spend two points of Willpower to temporarily increase their skill in any form of magic by one point. This increase lasts for one scene, and it can even enable a Satarma to increase her ability above her Blood Purity level. Although this effect is not cumulative, a Satarma may use another two points of Willpower to increase a second magical specialty (if they have one) during the same scene.


Family: The Divisions of Roma Culture and Social Hierarchy

Rom Nastiyia [singularly Natsia]: Or known better as the Four Nations of the Roma. This is the first division of social grouping according to one’s occupational status among the Rom. It is not a political entity within the Romani world, nor shall it ever be. These are more closely identifiable with a labor union, but without a political agenda. Every Family has members in all Four Nations. The Natsia are listed according to reverence and status among the Rom. Each Nastia is revered by a mythos of symbolic reverence. Sun, Moon, Stars and Knife.

Machwaya: Natsia of the Sun. Members of this nation are usually the arbitrators and elder council members of Roma political life. These are the leaders of the Roma.

Lowara: Natsia of the Moon. Members of this nation are the mysterious sage and soothsayers of the Roma. All Fidilh’s belong to this Natsia.

Kalderasha: Natsia of the Stars. More Roma fall into this nation than any other, as it is the nation of the artisans and performers. Dancers, musicians, metalworkers, breeders and trainers are just some examples of those belonging to this Natsia.

Churara: Natsia of the Knife. The soldiers, laborers of the Roma fall into this nation. All Tsurara Characters fall into this Nation.


The Power-Families and Sub-Families:
This section is meant as an aid in both cultural understanding of the emplaced hierarchy and cultural status as it is to offer the possible Families from which a potential player may choose his character to hail from. Please pay close attention to each Families status, role and influence as well as purity within to better assist you in choosing which you’d rather find your character falling in. For those of you whom have access to WW Gypsy book, you will indeed recognize the Power Families listed, however few if not none of the sub-families are mentioned. These have been added from actual Roma Resources in hopes that they will offer you all other avenues to possibly venture upon, thus hopefully enriching the complexity and depth of this unique system.


The Luminary Family: There is no other luminary Family within the Roma world who can match both the mystic and raw political power of the Banjara. The Banjara Family is the apex of Roma hierarch.

The Banjara Family is believed to be perhaps the oldest if not ‘the’ first Family of the Rom. Some Rom scholars of course bicker, stating that perhaps the Phuri Dae or even the Urmen are likewise as old if not older; non the less the majority of the Roma world agree that the mystic Family from India is indeed both the beginning and end of their peoples. Despite the fact that this Luminary Family does not possess its own unique Affinity, they are nevertheless feared as much as they are accorded respect. Most Banjara are rumored to possess the Evil Eye and Draba, further cloaking their illustrious past within a shroud of mystery.

Note: There are only two factions of the Banjara. The True Banjara from India and their fallen brethren, the Haitian Banjara whom hail from the Caribbean. The later have no numbers within the mainland United States and thus will not be considered for character approval.

Allowances: All Common Magic Blood Affinities are open for Banjara Characters.
Restrictions: Because of the insular nature of this Family, even within the Roma world no Specific Occult Lore may be taken upon Character Creation other than Romany Lore. Instead all Banjara are even more superstitious than any other Rom Family, thus for every Dot in Hearth Wisdom, they are twice as superstitious, than any other Rom would normally be. Blood Purity of 2 is the minimum for all beginning Banjara.

Stereotypes: From the Wise Elder Najme’s Opinion.

-Ravnos: *Spits while vigorously shaking her head* Shilmulo! Shilmulo! *Hands violently contorting, mingling many different religious wards about her person*
-Children of Sarrath: *Eyes viciously narrow as she protectively tugs her Hindu robes about her* The Children of the Moon we called them once. Wise mystics who bear a unholy curse. Haunted by the Ruv’s they slayed, possessed by those angry mulo’. I have never met one, but my Kirvi did once, noble she said they were! Savage too! Beware the full moon, for the Vyusher are among them she told me. Leave them to their own pyres and we to ours less you be ravaged by a pack of mulo’ Ruv young child.
-Urmen: *Fiddles with her lip*
-Phuri Dae: Bah! These crafty weavers of a well tongued deceit have managed to cause many to believe they are one of the oldest Families. While this is true young chavi, we are the first! Respect them, but do not fear them. Let them fear us.
-Tsurara: *Grumbles* They claim to be so pure, to be protecting our heritage with their senseless slaughter. They are no better than the gajo. However…*raising a finger*…they are wonderful to use whilst among the company of the Ravnos. Just don’t be heard whispering by the others shilmulo. *Winks*


The Families of Power: The Upper Echelon of Rom Society. It is these Families whom carry the most weight despite their minimum numbers.

Ravnos: An ancient family with connections to the Shilmulo. Few Ravnos are shilmulo themselves; some others are ghouls, while the majority are just simply Rom. Because of the other family’s perceptions upon them, this family finds itself constantly watched from afar when amongst the Rom in large numbers. Of the Rom Families, the Ravnos are by far the most progressive in adapting to their environment. However this has caused many to lay down old traditions for the ways of the Gaje. [Gaurdians of Kooserin]

Special Blood Affinities: The Ravnos do not possess a blood affinity specific to their own. However, being in this family holds certain advantages which the other families do not have. As follows:

The Word: A human Ravnos can put out the word when she needs help from her shilmulo brethren. The actual shilmulo response to such a call varies widely (and is up to the ST), but in general the player should roll a Charisma + Shilmulo lore (difficulty determined by a ST). The number of successes tells how quickly help arrives.

The Connections: The underground economy is much more accessible to the Ravnos. When entering a new city, make a Charisma + Area Knowledge (black markets) roll. The difficulty varies with the city and is determined by an ST.

Allowances: Because of their association with both the Ravnos and Gangrel Shilmulo, a character may purchase those specific lore’s. Ravnos do not suffer social difficulties associated with blood purity against Gaje.

Restrictions: All Ravnos characters suffer a plus 1 social difficulty with Rom due to their close ties with Gaje. (No one likes someone who scoffs at tradition and risks marime)

Stereotypes: From Pavil, a shilmulo’s ghoul.
-Banjara: *Groans* Fuck those old farts, we are what? In the 21st Century now?
-Children of Sarrath: *Quickly looks about* Where?! *Shaking head with a relieved chuckle* You should stay away from them friend. They are Vyusher and they hate us as much as we hate them.
-Urmen: *Rolls eyes* Please…
-Phuri Dae: *Laughs* You mean Ravnos right? They are the same, we are the same. Don’t you let anyone else tell you anything different. Trust me. Ask the old hag yourself. *Pointing towards the hill where the shilmulo gather* Durga Sin was Phuri Dae, now she is Ravnos. See! One in the same.
-Tsurara: *Growls* They hunt us cause they believe us marime. Not in our social customs, but in our blood. Because of this they try to kill us. Well let me tell you what. Let them try, let them see how sharp and deadly we Ravnos are with the knife. *Spits into the pyre*
-Shilmulo: We aid only those Wuzho and once of the Blood. Some of those Ravnos, some of those Gangrel. However, some of us will aid the Georgio Gangrel because of the debt of gratitude to Lareth.
-Vyusher: Heard of them. Are you sure you are not talking about the Children of Sarrath? Oh you mean them!! Run like hell!!!



Children of Sarrath: Deanna’s brother Sarrath was the first Rom Vyusher. A Silent Strider to be exact and since then his children and their children likewise have been, or at least kin to them. Their connection to the Garou has left them with their own unique Blood Affinity ‘Spirit of the Wolf’. All members of this family are Silent Strider Kinfolk. To the rest of the Roma World, this family is reclusive, mysteriously rumored to be tied to the moon, or worse cursed by it and the mulo’ of ancient Ruvs thus leaving them to a miserable fate of becoming Vyusher. Many tribes fear the Children of Sarrath more so than they respect them. This is the only Family that can trace their lineage straight to Deanna by way of her brother Sarrath, thus making them the ‘true’ oldest Family of the Rom. [Keepers of Ruzlekin]

Special Blood Affinity: As kin of vyusher, you are aware of the Veil and do not suffer delirium. The affinity Spirit of the Wolf seems to rely on a combination of both gypsy and Garou blood and can only be learned by those of the Lupine family.

-Level one: You can emulate the speed of the Garou. By spending a point of willpower, you can take a second full action in the turn, just as vyusher get extra actions by spending Rage. (However, gypsies can only spend one willpower point per turn).

-Level two: You can now grant other humans the ability to look past the Veil and avoid being deranged by the sight of a werewolf. The Rom must roll her Spirit of the Wolf + Manipulation (diff eight ). Number of successes achieved indicates the number of people for whom a gypsy can lift the Veil in that particular scene. (Note: this is a double edged sword! Be careful!)

-Level three: By spending one point of willpower you can attempt to grow lupine claws. The Rom must make a Brawl + Stamina roll (diff 7). The claws last for one scene and do aggravated damage to Garou, Vampires, and likewise affect other supernatural creatures (including spirits, wraiths, and faeries).

-Level four: You now reach the legacy of your lupine blood and can use any one level one or two Silent Strider or Homid Gift as if you were a full-fledged Garou. The gift works for you exactly as explained for a true werewolf.

-Level five: You are now able to produce the Howl of Fear. Cost one point of willpower to perform, and all who hear this eerie, high-pitched shriek must make a resisted roll against its effects using Wits + Intimidation (difficulty of the Gypsy’s willpower + blood purity). Any who fail this contest, including vampires and all other supernatural creatures, are seized with fear and flee if at all possible. Those who successfully resist and do not flee still receive -2 dice to all attacks against the Gypsy and her allies.

Allowances: Because of their relationship with the Silent Strider Garou, one could take the appropriate lore dealing with that tribe. The Kinfolk background of Pure Breed may be purchased on character creation as well, but with ST permission as Pure Breed among the Silent Striders is rare.

Restrictions: Resources may not be taken upon Character Creation. Silver in any shape form or fashion among the Children of Sarrath is considered taboo. Conflicting Loyalty: Every Child of Sarrath must adhere not only to their Rom culture but to their Silent Strider connection.

Stereotypes: From the Elder Yamiel.
-Banjara: *Sighs* Beware that evil eye. They are of the sun and the moon. Like day and night they can aid just as well as kill you. Respect their ability to survive. Honor their wisdom and council. Never look them in the eye.
-Ravnos: *Points towards a lone vardo away from the family pyre outside the boundary of the kumpania* You see that vardo. There lives a Ravnos. Odd isn’t that you see three of them at night and only one during the day. What does that tell you little one? *Nods solemnly* Indeed. Now watch them carefully, come day break, we’ll set fire to their vardo and see which of thee can last under the sun. *Snickers*
-Urmen: *Points towards temple and twirls finger while rolling his eyes*
-Phuri Dae: Some argue they are the oldest. Some say the Banjara are the oldest. *Shakes head* We are the oldest. But don’t let either of them hear you say that. Just let them bicker amongst themselves. Beyond that, we respect the knowledge they bring us. It is less cloaked in superstition than those with the Evil Eye.
-Tsurara: How are they any different than the Nazi’s? Extremist, and if they stray within our boundaries, you can be sure it is not for a social calling. *Shrugs* Just point over their shoulder and scream Ravnos, they’ll forget all about you…
-Shilmulo: Dare to ask me again? Do you believe my words may have changed?
-Vyusher: We are one with the Silent Striders. Though not all of our kinsmen are Wuzho, some Georgio by default, we shall nevertheless offer them a fair and loyal hand. Though it still boggles my mind that the Sandwalkers (Non-Rom Strider) assume we are their mates and pals. We aid them only so far. As for those other Gaje Vyushers? *Spits in the pyre*



Urmen: This small insular family is cloaked in mystic because of their very reclusive nature. There numbers once held nine major families, now fall to only two. Even the Phuri Dae worry of the extinction of the Urmen. Families have been known to disappear for entire generations, only to reappear perhaps 50 years later looking exactly as they had when they left. It’s whispered that some members of this family may actually be of the Wyld. All Urmen are truly akin to the Fae; actively seeking them out in hopes of mutual aid. Because of this, they are rumored by even the Sidhe to have some Fae blood within their veins. [Guardians of Jalomasin]

Special Blood Affinity: Faerie Threads is the ability to weave your own bit of magic into reality. The Urme must spend one point of willpower to activate this affinity. If the gypsy botches while using this affinity, some wild effect, normally detrimental to the Gypsy, occurs. It is up to you and the storyteller to come up with a good Faerie Thread which suits your character, but also holds a flavor of chaos within it. For example, perhaps you have the affinity to follow lay lines or paths of the faeries which crisscross the earth, enabling you and those in physical contact with you to step on and off these paths anywhere in the world. I.E. walk into an ancient cave in Greece and come out in a faerie ring in upstate New York in three shakes of a lamb’s tail. Your faerie affinity is up to your imagination (just don’t push it too much, eh?), and must be story teller approved.

-Level One: You can recognize changelings and other disguised faeries when you come across them. You may choose one special ability and it can be used once per story.

-Level two: You can use your special ability up to twice per story.

-Level three: Your can use your affinity up to three times per story. On a successful Perception + Faerie Threads roll (difficulty varies), you can also determine if a faerie was recently present or if an object is of faerie workmanship.

-Level four: You can use your affinity up to four times per story.

-Level five: You can use your affinity up to five times per story.

Allowances: Beginning characters may purchase Fae Lore [Specifically dealing with either the Seelie or Unseelie Courts]. Urmen give off no banality to Fae. Urmen can be used by Fae characters as Dreamers for the collection of glamour.

Restrictions: All Fae cantrips used against an Urmen will always succeed. All social rolls with non-fae including other Rom is at a plus 1 difficulty before the addition difficulties imposed by one’s blood purity. Due to the intoxication of Fae blood rumored to be within, the Urmen cannot have a Blood Purity higher than four.

Stereotypes: From Richenda

-Banjara: Keepers of the Traditions. They are wise though unpracticed. Respect the council and leadership they give.
-Ravnos: We have little to do with them, nor do we have reason to change that. It is rumored they traffic with Shilmulo, but I believe that is only a rumor started by their own in order to deceive us from their true seeming.
-Children Of Sarrath: Wise creatures touched by the moon. Listen to their council for sure, but beware them under the Full Moon. We know they are the oldest and most pure of our peoples, but they are cursed by the Ruv.
-Phuri Dae: Wonderful companions. Excellent Drabarnes too, but they talk to much for their own good.
-Tsurara: Their cause has merit, their methods are less than desirable. They should be careful not to become the monsters they claim to protect us from.
-Shilmulo: I have never met one, but that does not mean they do not exist.
-Vyusher: A blessing and a curse. Beware those touched by the phase of the moon.
-Fae: ssssssssssshhhh. The others would not understand.



Phuri Dae: Where the Children of Sarrath can trace their lineage back to Deanna and the Banjara can claim her as one of their tribe; the Phuri Dae are the purist Rom Family in all the world. Most are profound spiritualists, fortune-tellers, etc. They are the guardians of the Seeds, and possess the most wisdom and specialized Lores of all the Rom people. [Guardians of Eiavelan]

Special Blood Affinity: Patteran is the ability to shift ones’ mind. Those who possess such an affinity are not limited to one or two patterns of thinking, which their brains stumbled onto and decided were convenient enough. Instead, they are free to consciously choose to see the world on a multitude of levels. It cost one willpower point to activate this affinity.

-Level one: Eyes of the Child: We’ll use an example here. While you are trying to calm a lunatic down, you may begin to think how huge and frightening the world is and how awful it is to be a tiny being that could be crushed at any instant. Such an insight is yours to do with as you wish. This ability does not come down like lightening to zap you on your ass and say, hey here is the answer you have been seeking. Its subtle, refreshing, and can help you find the simplest of answers even in the toughest riddles. When faced with a problem you must make a roll Patteran + Perception (diff determined by ST) to see if you can get a hint. However, you cannot use this in place of old fashioned let-me-think-about-this-for-one-minute processes. You must be giving it the old college-try before this affinity comes into play. If you rely too much upon this affinity to get you through a situation (I.E. being lazy about it) the affinity simply won’t work for you at that time.

-Level two: Intuitive Understanding: Another example… your watching a video tape and you can determine how much of it is bullshit, propaganda, and artifice. Likewise, you can read a gaje history book and tell how much biasness the writer put in and how much is fact (to his or her knowledge at the time of writing). You can read a letter or listen to someone’s words and be able to “read between the lines”. If the statement is a deliberate lie, you will not know the real truth, but you will know the words are lies and be able to get some sense of the kind of deception the person is creating. The intent behind the words is made clear. For example, Pablo reads a letter written to him from an old gaje business partner, which says, “Dear Pablo, I do hope things are well with you and your family. Especially your sister whom I have heard is broken hearted by the loss of her husband. Perhaps we shall hope for no more ill will to befall your family. Until we meet again…”. Pablo sits back and takes a deep breath, going over the words in his mind. Slowly he is filled with a sense of dread, recalling the last transaction he and his departed brother-in-law had with this gaje who ended up getting screwed over. Pablo takes another look at the letter and understands that this is by no means a ‘how are you old buddy’ message, but more along the lines of ‘I’m going to get you and your little dog too’.

-Level three: Tales of the Blood: This allows you to tell a tale with the specific aim of inspiring in your fellow Rom some quality shown by one or more of their ancestors. In order to use this skill, you must make have a few minutes to tell the tale to your fellow Rom. When you wish to inspire others of your kind, you must make a Patteran + Charisma roll (diff 7). The number of successes equals the number of Rom you have inspired. Those inspired receive an extra die on rolls related to the appropriate trait in the next scene. For example, a tale where the Rom cleverly talked her way out of a bad situation might add a die to the Gypsy’s Chaisma or Manipulation for the duration of the scene. A good battle story where the Rom had risen up against all odds and defeated their enemy might give the Gypsies an extra die when attacking their enemy.

-Level four: Noah’s Knot: You can manipulate the threads of time to do some spiritual fishing. For example, if you are looking for information on the realm of Arcadia, you might offer up a piece of information on the faeries that call themselves mottleds and smoothes and live in the Catskills of New York. By baiting a trap among the threads of time you must offer up a piece of related information. Make a roll of Patteran + Appropriate Knowledge (I.E. Faerie Lore, Shilmulo Lore, etc..) difficulty 8. The number of successes determines the amount of knowledge you learn. However, if you should botch this roll, you not only do not learn anything, but you also loose the piece of knowledge with which you baited the trap.

-Level five: Shadow Walking: You now understand the process by which each person creates their own reality so well that you can distance yourself, to some extent, from normal reality. By spending one point of willpower, you are able to loosen your body’s ties to the physical reality in which it normally resides. Thus you walk the silver-path which the Rom call the Shadowed Path, where the spiritual and physical realms meet. While shadow walking you can still perceive both the physical and spiritual realms clearly, but you cannot be perceived by any beings currently existing in just one or the other of these worlds unless they make a successful Wits + Occult roll (diff Eight). Because Rom are tenuously connected to both realms, you can reach into either world and manipulate objects, communicate, ect by making a successful Manipulation + Dexterity roll (diff 7). You can Shadow Walk for one hour per point of Stamina you possess.

Allowances: Specific Lores may be bought on character creation; such as Vampire, Garou, Fae, Romany, and Spirit Lores. Respect of the Rom: All Phuri Dae are accorded honor and respect by all Roma for their purity of the blood.

Restrictions: All Phuri Dae characters must abide by the Roma Cultural Customs and Code while remaining as far from the Gaje as possible.

Stereotypes: From Baila the eldest Rom Baro in Serbia.
-Banjara: Our brothers and sisters, how we open our arms and hearts to you. By our wisdom and your leadership shall the Rom persevere.
-Ravnos: Our wayward children, how you rebel against tradition. But in doing so, you risk marime with the Gajo in order to save us all. For that we thank you.
-Children of Sarrath: Old, honorable and wise. You are the passions of our hearts when the moon gives rise. For that we love you.
-Urmen: Our family of dreamers, touched by the wyld, you keep us pure of heart like that of a child. We would be sour without you.
-Tsurara: You are the knife by our side. Our armor and weapons should we have need to rise. How can we not love our glorious defending knights?
-Supernatural: They all have a place amongst the Tree of life and the Seeds of Knowledge; in knowing that we recognize the greater picture.


Tsurara: A fairly new family to rise from the ashes of post-World War II. They are the smallest family of the Rom, yet the most vicious. Known as the ‘Slayers’ or the Knife Tribe, everyone within the Rom fears them. Most are extremist, mirroring exactly those who sought to kill them during the Holocaust. Believing themselves to be the protectors of the blood, they relentlessly hunt down all shilmulo, vyusher and more who threaten to taint it. [Guardians of Bonnerin]

Special Blood Affinity: Blood Sense is the ability to determine how pure your own blood is or how pure someone else’s blood is. This ability is strictly guarded. The Slayer who learns how to sense blood must swear on their own family that they will not reveal its secret to any not of the clan. Spending one point of willpower, and making a roll of Perception + Blood Sense (diff 6), allows you to determine the quality and nature of blood itself.

-Level one: You are able to determine whether or not a given individual has Romani Blood. Additional successes enable you to determine the purity of the Blood (number of Blood Purity points). This ability can also detect a vampire who currently has Romani Blood in their veins.

-Level two: You can determine if an individual is a mage. Additional successes enable you to determine the general nature of the mage’s abilities.

-Level three: You can determine if the subject is a vampire or a werewolf. Vampires with Obfuscate Discipline are more difficult to detect. Each level of Obfuscate increases the difficulty level by one. If you attempt to sense the blood of a vampire with two levels of Obfuscate you would need to roll a nine to succeed.

-Level four: Once the blood of a Vampire, werewolf, or Rom has been first sensed, you can “smell” the person’s blood from up to one mile distant simply by concentrating upon it.

-Level five: You can sense a quarry up to three miles distant. Additionally, you can determine what physical state the subject is in: active, wounded, slumber, etc.

Restrictions: Bigotry. No Tsurara will associated with those they believe to be marime. (Will not associate with Gaje)

Stereotypes: From Kivvel, Knife Dancer and Slayer in Morocco

-Banjara: Our pure wise elders. We must protect them from those whom threaten their leadership.
-Ravnos: Kill them! We must kill them all! Marime to the last one for their love of the Shilmulo!
-Children of Sarrath: *Finger to lips* Some of us believe them to be pure, but I know the truth. Vyusher to very last of their line. We should release them from their curse.
-Urmen: I have never met one, are they still around?
-Phuri Dae: Indeed our purist Rom, but all they see is the need for acceptance and love. Thus we must protect them from even themselves.
-Shilmulo: Find one? Call for help if you need it. But do not let it survive our purge of its evil presence.
-Vyusher: Cursed to be half man and half wolf. Show compassion and end their misery with a swift cut to their throat.

 

The Sub-Families: These are the families whom over generations have removed themselves from their parent families of Power. They are the second most numerous of the Roma, having only 2 out of every 100 to possess the magic of the blood. Any player attempting to play a Sub-Family can only have a maximum blood purity of 2, and may not purchase any elements.

Ursari: The Bear People. Russian and Ukrainian Rom. Known for their ability to train circus bears as well as breeding excellent Horses, this is perhaps one of the largest sub-families in the world.

Kavi: Spanish Rom. Known for their song and dance.

Sinti: German Rom. Metal Workers, Miners and Silversmiths. Some of the greatest jewelry makers in the Rom world.

Buso: Slavic Rom. Farmers, laymen and even mystics. Widely mistaken as what a true Gypsy should be. Those of this family have influenced the Hollywood myth of the Gypsy.

Drom: Slavic Rom. Few remain of this cursed family, they like the Ravnos are tainted by the Shilmulo. Yet their taint comes not from the Ravnos Vampires, but their unholy alliance with the Tzimisce Lord Vlad Dracula.

Rumanic: English Rom. Migrated from England to the United States, later known as the Black Dutch. Craftsmen of exquisite talent.

Pikey: English Rom. Thieves, underworld blackmarketeers of England and Canada. Sometimes referred to as the Black Welsh. Hated even by some of the Rom for cheating their own people.

The Minor-Families: These are the families whom over generations have removed themselves from their parent families of Power. They are the most numerous of the Roma, having only 1 out of every 1000 to possess the magic of the blood. Any player attempting to play a Minor-Family can only have a maximum blood purity of 1, [Thus can only have one blood affinity at most or none] and may not purchase any elements.

Argintari. Silversmiths (Romanian).
Aurari. Goldwashers. Also called Zlatari (Romanian).
Beticos. Castilian-speaking Analusian Roma who have permanently settled in house-caves or town houses in such areas as Granada city and Guadix.
Boša. Roma in Armenia who call themselves Lom; speakers of Central Romani dialects (Armenian).
Boyash (also Bayash, Beyash). A Vlax Romani population, wide spread throughout Europe and the Americas, who descend from the Rudari and who have a Rumanian dialect as their native language instead of Romanes
Calderari (or Kalderash, Kalderasha, Keldarash). Traditionally makers of copper vessels. Today they are known for making and fixing copper drainage pipes. Also known as "Coppersmiths" (Romanian
Castellanos. Castilian-speaking Roma in the general area of Castile, Spain, many of whom are still nomadic.
Chivute (Spoitoresele). Whitewashers (Romanian
Churára. From churi, meaning knife. Known for making strainers and other cooking utensils out of aluminum and wood (Romanes).
Costorari. Tinners (Romanian
Cutitari. Known for sharpening cutlery, scissors, knives, and anything with a metal blade (Romanian
Danubian. A branch of European or Western Rromanes: also called Vlax
Dom. A menial class in India whose occupations include musicians, slaughterers and janitors, and members of the Sudra caste. Believed by some to be the ancestors of the Roma.
Ferari (or Herari). Workers in iron. Traditionally known as blacksmiths and repairers of carriages. Today many work repairing metal containers (Romanian).
Gabori. Traditionally known for making and repairing furnaces and hot water bottles. Today many buy and sell clothing and jewelry at markets and fairs (Romanian).
Gitanos. Iberian Roma who no longer speak pure Romanes, but Kalé (Spanish).
Gitans. Located in southwestern France, descended from the Gitanos of Spain (French).
Hungaros (also Zingaros). Kalderash Roma in Spain, who entered Spain from Central Europe in recent times.
Kalderash (or Kalderasha, Calderari ).Traditionally makers of copper vessels (Romanian).
Kirpachi. Basketmakers (Romanian).
Kovachi. Blacksmiths (Romanian).
Lautari. Musicians; strictly, fiddlers (Romanian, from Turkish/Arabic
Lingurari. Makers of wooden spoons, rolling pins, and cutlery (Romanian).
Machwáya. Supposedly from the Serbian province of Matsva
Manouches. French Roma, from the Romanes word "manúŠ", meaning "person
Mestere-Lacatuchi. Makers of keys, locks and burglar-bars (Romanian
Potcovari. Ironworkers and shoers of horses (Romanian).
Romanichal (also Romnichal, Romnichel). Designation for those Roma populations from northern Europe, especially the British Isles.
Romungro. Hungarian Roma generally known as musicians. Most speak Hungarian as their native language instead of Romanes.
Rudari (also Rudars, Ludari, Blidari, Lingurari). Makers of wooden spoons, troughs, plates and spindles. The name Rudari was also applied to those engaged in goldwashing.
Salahori. House-builders (Romanian).
Sfirnari. Traditionally known as animal dealers and trainers (mostly horses). Today many own small businesses (Romanian).
Sitari. Known today for making strainers, rolling pins, and other cooking utensils (Romanian
Spoitoresele (or Kivoutse, Chivutsele). Whitewashers (Romanian).
Vlax (also Vlach, Wallachian or Danubian). A branch of European Romanes consisting of those dialects which developed in the Balkans during slavery time. They are characterized by massive lexical and structural influence from Romanian
Wandriar. Norwegian Roma, also known as "Tatere." (Norwegian).
Xoraxai. Middle eastern Roma. (Turkish/Arabic
Zlatari (also called Aurari). Traditionally Goldwashers. Today they make drainage pipes and metal containers from zinc (Slavic).
 

Below is Cannon on Vancouver By Night. After extensive research into the various Rromani customs and beliefs, we have provided the information for every player who wishes to play a Rroma/Gypsy character. We do expect you to read it at least, because we use many of these in the game. If you wish to not read it [cause its just too much for you] then we suggest you make a gypsy from the minor family with no Rromani lore.

Romani Customs and Beliefs
Romaniya sets the standards and enforces the beliefs most Roma adhere to. This system of acceptable behavior and beliefs is central to Roma society. The beliefs of the Roma are varied from country to country and tribe to tribe, but many beliefs are common to Roma everywhere, varying only in the degree in which they are observed or practiced. The Roma have always enforced a cultural and social separation from gajikane societies to maintain social and cultural strength. They do not want to be part of societies that would involve compromise of their basic beliefs. It is Romaniya that makes such separation possible.


Religion and Superstitions
The Roma cannot be said to have a "religion" of their own. They have usually adopted the faiths of the countries in which they live. Among the Roma can be found Roman Catholics, Eastern Orthodox, Protestants, and Muslims. Many prefer to carry out religious rituals in their own homes or in the context of folk observances.

The best known Romani religious festivals are the annual pilgrimages to Saintes Maries de la Mer on the Mediterranean coast of France and Sainte Anne de Beaupre in Quebec, Canada. In Saintes Maries del la Mera, the Black is paid homage to by the Roma on the 24-26 of May. In Quebec, the Roma pay homage to Saint Anne on July 26. These annual religious festivals are also used as social gatherings for the Roma. Though they have, for practical purposes, adopted the religions of those with whom they have come into contact, formal religion is often supplemented by faith in the supernatural, in omens and curses. This body of superstitions varies among different Roma groups, but it is to some extent a factor in the lives of all of them.

Roma believe in their powers, as exemplified by their use of curses, called amria, and healing rituals. They practice fortune telling only for the benefit of gadje, and as a source of livelihood, but not among themselves. The fortune teller is always a woman, called a drabardi. The concept of fortune telling contains several independent elements that are misleadingly grouped together. One element is foretelling the future, called drabaripé or drabarimos. Another element relates to healing powers, which the Roma do practice among themselves. The healing elements of fortune telling are called "advising." Both elements are based on a belief in the supernatural.

Good luck charms, amulets, and talismans are common among Roma. They are carried to prevent misfortune or heal sickness. The female healer who prescribes these traditional cures or preventatives is called a drabarni or drabengi. Some Roma carry bread in their pockets as protection against bad luck, or bibaxt, and supernatural spirits or ghosts, called muló. Horseshoes are considered good luck by some Roma just as they are by non-Roma.

Since Roma feel that illness is an unnatural condition, called prikaza, there are many supernatural ways in which they believe disease can be prevented or cured. One method of lowering a fever has been to shake a young tree. In this way the fever is transferred from the sick person's body to the tree. Another method to bring down fever has been to drink powdered portions of certain animals, dissolved in spirits, to the accompaniment of a chant. Some beliefs include carrying a mole's foot as a cure for rheumatism, and carrying a hedgehog's foot to prevent a toothache. Any number of herbs, called drab, are used for the prevention or cure of various diseases. Herbalism may be practiced by both sexes. Some of these herbs, called sastarimaskodrabaró, actually have medicinal value in addition to their supernatural qualities.


Taboos:
Most of Roma society relies heavily on distinctions between behavior that is pure, vujo or wuzho, and polluted, or marimé. Marimé has a dual meaning to the Roma. It refers both to a state of pollution or defilement as well as to the sentence of expulsion imposed for violation of purity rules or any behavior disruptive to the Roma community. Pollution and rejection are thus closely associated with one another. Pollution taboos, and their names, vary from group to group and often among smaller Romani units. Nevertheless, Roma define themselves in part by their adherence to these cleanliness rituals. There may be class distinctions among some Roma, based on how strictly individuals or families maintain distinctions between purity and impurity.

The marimé concept applied to personal hygiene means "dirty" or "polluted." Much of it stems from the division of a woman's body into two parts, above the waist and below the waist. A woman is clean from the waist up and "polluted" from the waist down. There is no shame, lashav, connected with the upper part of the body. The lower part of the body is, however, an object of shame, baro lashav, because it is associated with menstruation. The fact that blood flows without injury seems to be the proof of a bodily impurity. This concept of marimé as applied to women is one explanation in many tribes the Roma women wear long skirts and the fact that the bottom of those skirts must not touch a man other than the Roma woman's husband.

Traditionally, a woman in a house must not pass in front of a man, or even between two men. She must go around them in order to avoid "infecting" them. At meals, the men must be served from the rear for the same reason. If a Roma woman is not wearing the traditional long skirt, she must cover her legs with a blanket or coat when sitting.

Many of the traditional laws of hygiene deal with water. For example, Roma must wash only in running water. A shower would be acceptable, but a bath would not be, for the person would be sitting or lying in dirty, stagnant water. Dishes cannot be rinsed in the same sink or basin that is used for washing personal clothing. The kitchen sink is used only for washing dishes, and therefore it cannot ever be used for washing one's hands. In addition, women's clothes and men's clothes cannot be washed together, because of the impurities of the women's bodies.

Certain Roma tribes have set specific and very rigid rules for the drawing of water from a river or stream. The water from the farthest point upstream, therefore the purest, is used for drinking and cooking. Working their way downstream, the water is used for washing dishes and bathing. Further down the stream water is used for washing or nourishing horses. Further down washing clothes is appropriate, and at the farthest point downstream, washing the clothes of pregnant or menstruating women. In order to make certain that there will be no impurities, separate pails are always used for the different uses of water.

Some traditional rules might make sense to the non-Roma. The surfaces of tables used for eating are kept spotless. Handkerchiefs for blowing the nose are frowned upon. They merely preserve the dirt of the nose. For this reason Roma prefer to blow their noses in disposable material. In any case, after blowing the nose or sneezing, one must wash before eating.

To some, the marimé code of pollution may seen unfair to women. However, marimé also gives women great power among Roma, the threat of pollution is so great. Pre-pubescent girls and older women are placed in a different category from other women, because they do not menstruate. This allows them more freedom and they are allowed to socially interact with men with fewer restrictions.

There are remedies or punishments for a person who has become infected, or marimé. Minor offenses, clearly unintentional ones, can be forgiven by those present at the time the offense is committed. More serious ones must be dealt with by the community and, in some cases, by the kris.


Clothing:
The stereotype of the Roma woman with the long, colorful skirt, the heavy earrings, and often a flower in her hair has some basis in fact. Traditionally, a woman's legs must not show. Exposure of the legs is a grave offense, so long full skirts must be worn. It is probable that long skirts were once thought of as protection against sexual advances, but they also cover the lower part of the body, which is considered marimé, or "impure." These skirts are generally of bright colors, often consisting of many layers.

Except for color, a woman does not have a varied wardrobe. Among many tribes, if a woman is married she must display that fact by keeping her head covered by a diklo, or head scarf. Women usually allow their hair to grow long. Their hair may then be braided or rolled into a bun on the back of the head. Roma women usually wear jewelry, not only for its beauty, but for its intrinsic value. Most do not have bank accounts or safe deposit boxes, so they feel most secure carrying their valuables on their own persons. Traditionally, acquired wealth has been converted into jewelry or gold coins called galbi, the latter sometimes worn on clothing as adornments, or woven into the hair, as with the women of the Kalderash nation.

As for men, there is really no characteristic clothing. Since the head is regarded as the body's focal point, many Roma men draw attention to it by wearing large hats and wide mustaches. For festive occasions, they will wear a good suit and show a preference for bright colors. Most of them own one suit at a time and wear it until it is frayed. A brightly colored neck scarf may be worn on special occasions. Generally, however, their clothing is indistinguishable from that of the gadje among whom they live or travel.


Food
Traditionally the eating habits of Roma have been conditioned by their nomadic way of life. Their diet has consisted largely of what was readily available. This included wild fruits, berries, leafy plants, mollusks, and small mammals. As the Roma have gradually come into greater contact with people of the cities, their eating habits have conformed more and more to those of the non-Roma.
A day will generally begin with very strong black coffee, heavily sweetened with sugar. Coffee is a staple of Roma existence for many tribes, and many cups may be taken in the course of a day. There is usually no lunch, and dinner is served at sunset, or, since the food is generally on the stove all afternoon, whenever anyone is hungry. The basic element of this dinner is a thick, fatty vegetable soup, or stew, with any available vegetables or greens put into it. It is usually made even more hearty by the addition of potatoes, rice, or pasta. Sometimes meat is served, generally broiled or cooked on a spit. Game, such as rabbit and game fowl, are enjoyed when possible. Garlic is a very commonly used seasoning. Some tribes sometimes serve maize cakes instead of bread. Water is the most often served beverage during the course of a meal.

Ceremonial events such as christenings, marriages, and religious festivals are occasions for community activity and sharing. Enormous quantities of food and drink are consumed during these celebrations, and the preparation is long and enthusiastic. A favorite European Roma dish has traditionally been roasted hedgehog, although this delicacy is gradually falling from favor among many Roma. It has a rich and succulent meat with a pork-like flavor, which is also enjoyed by some non-Roma Europeans. Ideally, this animal is flavored with garlic and placed skin and all above burning hot coals or stones. In this way, it cooks in its own juices. When the roasting is completed, the animal's prickles are shaved or picked off and the skin is peeled back. The meat is served, sometimes wrapped in aromatic leaves. Chicken and other fowl can also be cooked this way. On these special occasions beer, wine and other spirits are substituted for water at the meal.
Marimé taboos extend to animals as well, from the edibility of certain types of meat to pet ownership. Romaniya prohibits cruelty to animals and they may only be killed for food. The German Sinti consider eating horse flesh a serious offense, as do other tribes. The exclusion of horse meat has more to do with respect than to marime, the horse has been so important to the Roma's mobility and survival in the past.

Dogs and cats are considered polluted because of their unclean living habits. Roma consider cats particularly unclean because they lick their paws after burying their feces. The critical concern, as with dogs licking themselves, is that the uncleanliness of the external world may defile the purity of the inner self if it is permitted to enter the body through the mouth. Cats are also a sign of impending death to many tribes. If a cat sets foot in a house, trailer, or automobile, a purification ceremony may be required. Dogs are also unclean, but to a lesser extent. Dogs are tolerated outside the house because of their value as watchdogs.

Owls are considered portents of death, just as with many non-Roma groups. In some tribes, the owl's cry is considered very bad luck, or bibaxt. For this reason, owls are avoided as food or pets. [Note: Many Rom look upon the Children of Sarrath with dreed and suspicion due to their supernatural affiliation with Owls. Most rumor that upon an owl's cry a Child of Sarrath always arrives, summoning mis-deed and fortune for the future]


Integration and Assimilation
Other minorities want recognition of their cultures and integration into gajikane society without discrimination. But the Roma are suspicious and afraid of being corrupted by gajikane influences. The fear is for their children, that contact with non-Roma will lead to the disintegration of traditionally strong family and community ties. The belief is that this will result in juvenile delinquency. Many Roma also fear that public admission of being Roma in gajikane society will single them out for discrimination and persecution.

Among the Roma there are activists who see the gains made by other minority groups and want to share in these gains. They ask for the respect of the non-Roma world and for equal job opportunities. The first step must be education. It is believed by some authorities that more than 95 percent of the Roma in America are illiterate. This number may be higher in Europe. However, before education is possible, gadje will have to overcome their long hostility toward and misunderstanding of the Roma, and Roma parents will have to overcome their fear of corruption by non-Roma.

Although the Roma have largely adapted to living surrounded by foreign cultures, their social organization fosters the separation of Roma from non-Roma. This separation places Roma at a greater disadvantage than other, less separatist ethnic groups. While other ethnic groups have been denied equal rights in the past, the Roma have tended to stay apart by choice. Many Roma are slowly integrating and participating in the mainstream of European and American culture without compromising their identity. The advent of mass media has made it increasingly difficult for the Roma to maintain a separate cultural identity. Television follows them even if they migrate. The traditional closely knit Romani family provides some measure of immunity from these gadje influences.

Identifying commonalities among all Roma is difficult. The stress on literacy, which varies substantially among different Romani groups, seems to compound the problem. Although illiteracy, according to gajikane standards, may help the Roma preserve their ethnic identity by isolating them, it also handicaps them in modern gajikane society. Illiteracy among many tribes prevents the cultural and intellectual values of the gadje from infiltrating and undermining traditional Roma society, maintaining the Romani sense of dignity and need for autonomy. Gajikane society's illiteracy of the Romani language and ignorance of Romaniya, contribute to the difficulties experienced by Roma and gadje.

Although they need and depend on contacts with their host countries as a source of their livelihood, the Roma do not want to be part of these societies in any sense that would involve compromise of their basic beliefs. If there is any semblance of compromise, it may be in the Roma willingness to adapt to the requirements of their surroundings. Many Roma fear that over time integration could lead to assimilation, and the eventual disappearance of Romaniya.


Romani Birth Customs
The birth of a child into a family is special event. A new child ensures the continuation of the family line and adds to the respect of the family. Although large families are common among the Roma, not all Roma have large families. The announcement of an expectant birth requires that certain customs be observed for the introduction of a healthy baby into the family.

Strict rules come into effect at the time of pregnancy before the actual birth of a Roma child. Most of these rules are based on the belief that a woman is marimé, or impure, during pregnancy and for a period of time after the birth of the infant until it's baptism. When a woman is certain that she is pregnant, she tells her husband and other women of the community. The pregnancy signals a change in her status among the group. Pregnancy means that the woman is "impure" and must be isolated as much as possible from the community. She is cared for only by other women in the community. Though she continues to live at home, her husband can spend only short periods of time with her during the pregnancy. It is frequently his job to take over the domestic duties when she is unable to handle them.

From birth, Roma are subject to the laws and customs developed over the centuries and embodied by Romaniya. While the severity of many traditional laws has lessened with time, traces of them still remain. These laws vary in degree from tribe to tribe and from country to country. Roma life has been a life of hardship, of constant exposure to the elements, of wandering from place to place. For these reasons, severity has been essential for survival, and special stringent rites may be observed at the time of birth.

Traditionally, the birth cannot take place in the family's usual home, whether it be a tent, trailer, or house because it would then become "impure." Because of this, an increasing number of Roma women have preferred to leave their encampments and homes to give birth in a hospital, in spite of their disdain for non-Roma ways. It is not because they think they will receive better care, but because in that way they will not soil their own homes. If the delivery takes place outside a hospital, only specially appointed midwives, or possibly other women who have experienced maternity, are allowed to assist with the birth.

There are any number of rites that might precede the actual birth. One rite among some tribes involves the untying of certain knots, so that the umbilical cord will not be knotted. Sometimes all the knots in the expectant mother's clothing will be undone or cut. At other times, the expectant mother's hair will be loosened if it has been pinned or tied with a ribbon.

A new mother is allowed to touch only essential objects during what amounts to a quarantine. The objects she does touch, such as cooking and eating utensils or sheets, become impure and must be later destroyed. Though all this generally ends with the baby's baptism, certain tribes are unusually cautious. For these tribes, it is two or three months before the new mother will be able to approach her husband or perform household duties without the use of gloves.

Other symbolic rituals involve the formal recognition of the infant by its father. In some Roma tribes, the child is wrapped in swaddling on which a few drops of paternal blood are placed. In other cases, the child is covered by a piece of clothing that belongs to the father. It is traditional in other tribes for the mother to put the infant on the ground. The father picks up the infant and places a red string around its neck, thereby acknowledging that the child is his.

In some tribes the mother cannot be seen by any man except the husband before the baptism. The husband faces restrictions, too. He will often be prohibited from going out between sunset and sunrise so that he may keep away from evil spirits, called tsinivari, which might attack the infant during the night. These evil spirits might attack the new mother, also. Only other women, and never the husband or other men, are allowed to protect her, because of her marimé condition.
The baptism takes place any time from a few weeks to a few months after birth, most commonly between two and three weeks. During this interim period, the mother and child are both isolated from the community. Before the baptism, the baby's name cannot be pronounced, it cannot be photographed, and sometimes the baby's face is not even permitted to be shown in public. This period does not end until the baptism, when the impurities are washed away by immersion in water. This is most frequently practiced by washing it in running water, an act that is separate from any subsequent baptism. After washing, the child might be massaged with oil in order to strengthen it. In some cases, amulets or talismans are used to protect the baby from evil spirits.

After the purification by water, the infant formally becomes a human being and can then be called by a name. This name, however, is only one of three that the child will carry through his or her life. The first name given remains forever a secret. Tradition has it that this name is whispered by the mother, the only one who knows it at the time of birth, and it is never used. The purpose of this secret name is to confuse the supernatural spirits by keeping the real identity of the child from them. The second name is a Roma name, the one used among the Roma themselves. It is conferred informally and used only among Roma. The third name is given at a second baptism that takes place according to the dominant religion of the country in which the child is born. It has little importance for the Roma and it is only a practical necessity, to be used for dealing with non-Roma.
Roma parents might be called unusually permissive raising their children, according to non-Roma standards. That is not to say that the years of growing up are easy ones. The rigors and difficulties of the Roma existence serve to toughen the child. The growing child plays at will, improvising entertainments. The child has a special place in the family, adored and cherished by his or her parents. It is the responsibility of everyone in the family unit to help raise the child. He or she learns whatever skills can be acquired from the mother or father, first by imitating them, and, finally, by helping the parents whenever possible. He or she learns the ways of the Roma, too, by observation and, at a certain point, participation.
 

Romani Marriage Customs:
Engagements and marriages are great and joyous events for the Roma, signifying the extension and continuation of the family. For this reason, they are accompanied by great celebrations. Marriage signifies a change in position of the married couple in Roma society as full and productive members of the community. All Roma are expected to marry. The customs and rituals for engagements and marriages described here are traditional and vary for the many Roma tribes around the world.

Engagements
In spite of myths of Roma immorality, most Roma follow strict rules of sexual behavior. He or she is expected to marry someone within their particular tribe and most Roma conform by marrying within their group. Even with respect to other Roma, permissible marriage choices may be restricted. This is a way of maintaining tribal and social purity. If a Roma male marries a gadji, his community may eventually accept her, provided that she adopts the Romani way of life. But it is a worse violation of the marimé code for a Roma female to marry a gadjo, because Roma women are the guarantors for the survival of the population. In the case of a mixed marriage, many tribes consider the children Roma only if the father is Roma.

Roma expect females to be virgins when they marry and to remain faithful to their husbands until death. The potential for defilement is greatly heightened at marriage because Roma perceive it as the end of a woman's innocence. Traditionally, marriages for Roma have occurred early, after age nine but usually before age fourteen. Gajikane influence has undermined this tradition in many countries.

The first step in contemplating marriage is the selection of the bride. In many parts of the world, this is done just as it would be done in non-Roma society. The boy does the courting, and when the young couple agree to marry they become engaged and exchange modest gifts. Parents are consulted, but the decision is made by the young people.

Many Roma tribes still maintain the institution of bride price. This is a payment made by the family of the groom to the family of the bride. It compensates them for the loss of a daughter and guarantees that she will be treated well.

For many Roma tribes it is the parents, and not the young people, who arrange the marriage. The prospective bride and groom might be consulted, but their opinions are rarely considered in making a final decision. According to these tribes, it is an essential and important duty of the parents to find a bride suitable for their son. They carefully consider all the young, unmarried women in the group, evaluating their individual qualities.

Because of integration into non-Roma societies, many young couples have opposed arranged engagements and marriages and have eloped. Elopement consists simply of the couple leaving together for a period of time. When they return they are chastised and sometimes pay a nominal fine. They usually are accepted as a married couple in time.

The family plays an active part in marriage formalities that, to non-Roma eyes, may seem lengthy and elaborate. First, there are prolonged discussions between the parents, particularly over the amount of the darro, or dowry. This is a sum meant to compensate for the potential earning power of the bori, or daughter-in-law, who has been taken from her family to join that of her new in-laws.

Physical appearance is least important in selecting a bride. The prospective brides are judged on their merits, such as health, stamina, strength, dispositions, manners, and domestic skills. The character of the girl's family, as well as their prestige in the community, is also taken into account.

In these cases, no courtship is involved. It is possible that the prospective couple will hardly know each other before they marry. They will usually send a third, uninvolved person to hear out the girl's parents on the acceptability of the young man. Rejection of a formal proposal is considered a disgrace. If all goes well, the father of the boy then calls on the father of the girl. It is a polite and rather serious meeting. The purpose is to obtain the formal consent of the girl's father, and to establish a price to be paid for the bride. This money is to compensate the father for the loss of his daughter, and not as the purchase of a bride.

The discussion can be a long one, centering on the estimated value of the future bride. All the future bride's desired qualities are taken into consideration. In addition, the girl's father calculates how much his daughter has cost him since birth, since he is in effect giving her away. His money and training have helped make her what she is. At these meetings, the discussions can become quite serious. Sometimes it is necessary to call in friends as witnesses to the bride's good qualities. They may argue for a higher price on her behalf, or to call in other friends to mediate.
 

Pliashka
When an agreement is reached, and the bride price is accepted, the meeting ends with the father of the future bride drinking a symbolic glass of wine. This means that the boy has been formally approved as a husband for his daughter, under the agreed conditions. Following the formal agreement of terms, there is often a banquet, complete with music, singing, and dancing. The bride-to-be and her family often feign great sorrow at having to leave each other. The groom's family may complain about the high bride price they had to pay. In the end, they decide that the price is fair for a bride who will be a good wife to their son.

Frequently, a few days after the agreement has been made, a ceremony called a pliashka, or plotchka, is held. This event is attended by both friends and relatives of the couple. The symbol of this joyous celebration is a bottle of wine or brandy wrapped in a brightly colored silk handkerchief, brought to the ceremony by the young man's father. A necklace of gold coins is traditionally attached to the bottle. The groom-to-be's father takes the necklace of coins and puts it around the future bride's neck, and warmly embraces his future daughter-in-law, or bori. The necklace makes it clear to all that the girl is now engaged and not available as a bride to any other man. The groom-to-be's father drinks from the bottle and passes it around to the guests. When the bottle is emptied, it is refilled with wine or brandy for use at the wedding celebration.

Marriage
The wedding itself, called the abiav, is largely a symbolic act, with no religious significance. Though Roma conform to local laws and customs in the countries in which they marry, the non-Roma religious or civil ceremonies are formalities for them. The mere fact that two people have agreed to live together and share their lives together constitutes marriage, and no formal ritual is required. This does not mean that they do not take marriage seriously. They simply do not believe in the importance of a formal wedding ceremony under the jurisdiction of a church or a state. Ordinary civil and religious marriages are becoming more frequent, if only to round off a traditional ceremony.

There are traditional but simple wedding ceremonies performed by some groups of Roma. In some marriages, the bride and groom will join hands in front of the chief of a tribe, or an elder of that tribe, and promise to be true to each other. A few Roma wedding rites are centered on bread. In one rite, the bride and groom each take a piece of bread and place a drop of their blood on the bread. They then exchange and eat each other's bread. In another ritual, the young couple sit down, surrounded by relatives and friends. A small amount of salt and bread is then placed on the knees of the bride. The groom takes some of the bread, puts salt on it, and eats it. The bride does the same. The union of salt and bread symbolizes a harmonious future together for the groom and bride.

The informal, joyous festivities celebrating the marriage can go on for several days. A huge feast is served on these happy occasions. There is sometimes an open fire over which whole pigs, sides of beef, game, chicken, or goose are roasted. If it is available, hedgehog may be served, although this traditional dish has fallen from favor in recent times. There might be huge platters of fried potatoes and boiled cabbage stuffed with rice and chopped meat, with herbs and garlic. Drink, too, is served as generously. Musicians play traditional rhythmic tunes and there are songs and dances.

Wedding gifts almost always consist of money. Some families may save much of their money to present as gifts at weddings. These money gifts will help the new couple start their new lives together somewhat financially secure.

When the celebration has ended, it is time for the groom to take his bride to his home. The bride's family kisses the girl and they weep as they unbraid her hair, a symbol for her new marital status. Her new mother-in-law helps the bride knot her diklo, or head scarf, a sign that she is a married woman. She is never seen again without this diklo in public.

The celebrations ended, a new life begins for the couple. They now take their places as full members of the community. The major change for the man is that he is now socially accepted by other married men. Changes for the woman are more radical, for it is she who leaves her family, gathers her personal belongings, and moves in with her husband's family. She is guided by her new mother-in-law and expected to take an active role in the household. Not until the birth of their first child, and sometimes not until the birth of several children, will the couple move into their own home. Not until they are parents, too, will they be able to refer to each other as husband and wife. Before then, they use only their first names with each other or in speaking about each other.

Marriages among Roma are serious commitments, and there are strict obligations on both sides. If a girl is found guilty of adultery, she must be taken back by her parents, who, in addition, must return the bride price to the husband's father. Infidelity in marriage historically has had serious consequences for the wife, including corporal punishment or a sentence of marimé. If the girl's father feels she has been mistreated by her husband or her in-laws, he has the right to take her away. In many cases, these complaints are heard before the kris before a final settlement is made.
 

Romani Occupations:
It is impossible to do more than generalize about the traditional occupations of the Roma because they have shown themselves to be remarkably adaptable to changing conditions in different countries. Roma are versatile and earn their living by various means. Generally, there have been two conditions that a job must meet before it will be of interest to the Roma. One is that it must allow the Roma free travel. The other is that it should call for as little steady, direct contact with the non-Roma as possible. Roma prefer trades where they can maintain minimal prolonged contact with the gadje and safeguard their independence. Services that cater to occasional needs and an ever changing clientele are well suited to the Romani way of life, which may require an individual to leave at a moment's notice. Many of the names of the different Romani tribes are based on occupations undertaken during the slavery period in Eastern Europe, but they are no longer a reliable guide to the activities of particular families.

For a collective economic effort, Roma may form a purely functional association, the kumpaniya, whose members do not necessarily belong to the same clan or even the same dialect group. Individually, many Roma are peddlers, especially in Europe. Some sell goods they have bought cheaply. Others sell what they make themselves, although in the twentieth century a number of Romani crafts have suffered from competition with mass-produced articles.

There are certain staple Romani occupations, such as horse trading, metalworking, dealing in scrap metal, and vegetable or fruit picking in some countries. In gaining a livelihood, the women play their full part. It is they who often sell their wares from door to door and who do the fortune telling. Among the Vlax-speaking Roma in the United States, this latter profession, known as "reading and advising," is still widespread.

Generally, Roma occupations are divided by sex. Men are the artisans while women offer services, such as fortune telling, and selling what the men produce. It is the women who bring in the money, and the women who are largely responsible for managing it.

The Roma have traditionally sought work that could be done on the move, work that required little equipment, as well as work that did not call for year-round attention. Because of this, agriculture, which would have necessitated permanent residence, had never interested them until recent times, when Roma began to take on occasional summer jobs as itinerant farm workers.

Romani commercial activities generally require a minimum of conformity to local administrative procedures and the possession of necessary cultural skills. It is, for example, necessary to speak the language of the people with whom you wish to do business and have a good knowledge of local customs.

Roma vendors have always been a common sight near Romani encampments. Because the movements and travels are often uncertain for the nomadic Roma, it is difficult to build up a steady clientele in any one place. For this reason, they are forced to try to sell their wares to passersby, or by going from house to house. The articles they sell are generally of minor value, such as baskets, brooms, rakes, and cooking utensils.

Metalworking
One area in which Roma have traditionally excelled is that of metalwork. They have been known as metalworkers from the beginning of their history. The art of the forge is an ancient one and the Roma seem to have originally learned this art while in India. They have made nails, tools, arms, and cooking equipment. They have been skilled at plating objects with tin, or embossing and engraving jewelry. In Hungary and Romania, they have been gold washers, collecting gold deposits from river bottoms. The Roma have been experts in all forms of metalwork, whether it be as tinsmiths, coppersmiths, or silversmiths.

Roma have not only been master metalworkers, but they have also shown great ingenuity in devising relatively light equipment, such as forges and hammers. These tools are necessary to their work and are specifically designed to be easily transported. Knife grinding, or blade sharpening, is a common occupation for many Roma in Europe, and Roma can be frequently seen sharpening scissors and knives with their portable whet-stone wheels on street corners.
Today, the traditional art of metalworking has been transferred to jewelry design, metal container repair, automobile body repair, and welding.

Animal Trainers
Just as Roma have always shown an affinity with working with metal, they have long been renowned as horse dealers. The horse has always been an important economic factor in the life of the Roma. Because horses were essential for transportation in the early days of migration, their care and treatment were of great importance. The skills of the Roma in tending and curing the illnesses of horses have served them for centuries. Often they would trade a good horse for a less healthy one, collecting needed money for the difference. By caring for these sick horses and putting them into good condition, they were later able to sell them for a far higher price than the price originally paid. In Spain, some Gitano groups were famous for clipping horses and mules with shearing scissors, improving the animal's appearance. It was once common among the country people of Eastern Europe to bypass the village veterinarian and visit a Rom to cure an ailing horse or mule.

According to legend, skilled Roma horse trainers accompanied the first Lippizaner stallions from Spain to the famous Spanish Riding School in Vienna, Austria in the sixteenth century.

The Roma made a specialty of attending horse fairs. These were major occasions in their lives, occasions for social gathering as well as business. They were adept at pointing out the advantages of their own horses, which had been carefully taken care of before the fairs, and minimizing their defects. By the same token, they knew how to emphasize the disadvantages of those horses they were interested in buying, thereby bringing down their prices.

The annual Appleby Fair in the second week in June, on the banks of the River Eden near Ullswater in the Cumbria District of England, is still an important fair for the Romanichal Gypsies.

The Gypsy fairs in Stow-on-the-Wold, Cotswolds, England, are always held on the Thursday nearest 12 May and 24 October. They attract large numbers of visitors and stall holders. For Romanichal Gypsies it is an opportunity to meet friends and sell horses. At present the fair takes place on the roads and fields between Stow and Maugesbury.

There are about fifty fairs a year which the Romanichal regularly attend in the UK. Some other fairs include Horsemonden in Kent, Epsom in Surrey, Doncaster in Yorkshire, and the Cambridge Midsummer Fair, which is one of the largest and oldest in England. The smaller fairs are always facing the possibility of discontinuance due to poor attendance and economic reasons.

Next to the horse, the animal the Roma have shown great interest in is the bear. Because of this, Roma traditionally have found work as bear leaders, men who could train bears for entertainment purposes. It was not an uncommon sight for many years in Europe to see a Rom leading a dancing bear through the streets and collecting coins from amused passersby. Some of these bear trainers are still found today in Eastern Europe.

Musicians and Dancers
Roma are also noted as entertainers, especially as musicians and dancers. Roma musicians and dancers have made genuine contributions to the non-Roma world. Roma soloists and orchestras have entertained non-Roma since they first came to Europe. Documents show that they were favored as court musicians in Hungary in the fifteenth century, and throughout Europe for several centuries since then.

The instruments traditionally preferred by Roma musicians have been the guitar, the lute, percussion instruments such as the cymbalom and drums, the cello, and the violin. Though their orchestras have included the clarinet, the use of other brass and wind instruments has increased in recent times.

The Roma skill at improvisation is well known. In Hungary and Romania, Romani orchestras, with their virtuoso violinists and cymbalom players, developed a style that has come to be taken as the hallmark of Romani music. Much of what outsiders get to hear is in fact European music with a Romani interpretation. "Hungarian Gypsy" music and "Spanish Gypsy" music is not "Gypsy" music as such. Both are brilliant and inventive adaptations of the local music, to which the Roma have made certain original contributions. In Russia, troops of Romani singers attained popularity under the Czarist regimes for their improvisations of Russian song and music.

There is another, quite different type of music that is authentically Romani, a highly rhythmic progression of tones in which few or no instruments are used. The dominant sound is often that of clapping hands. This music greatly influenced the flamenco, a dance that originated in Andalusia and which has become famous throughout the world. From Andalusia this style spread across the Iberian Peninsula and then to Spanish America, until flamenco song, dance, and guitar playing became a generally accepted form of popular entertainment. This stirring music and dance, performed by proud men and women stamping their feet and snapping their fingers with awesome intensity and passion, is largely associated with the Gitanos. Nonetheless, as with so much Spanish music, what the Roma did was to adapt and popularize a dramatic and exciting dance form that is traditionally Spanish and not Romani. The same has been demonstrated for Jewish klezmer music, which features unusual scales and lively rhythms.

Fortune Telling
The occupation for which the Roma have always been most famous is the woman's activity of fortune telling. Indeed, the classical and most familiar image of the Romni is that of the fortune teller.

There are three main reasons that fortune telling has appealed to the Roma. First of all, it gave them an aura of mystery and of magic. Since it was the one means of close contact with the gajikane world, fortune tellers were useful in learning of the social, political, and economic climate of a region they were visiting. Their clients often took them into their confidence, revealing facets of local conditions the Roma would otherwise be unable to judge. Finally, of course, fortune telling was a relatively simple way of earning money.

Roma have been known to perform many kinds of predictions. They have read tea leaves, seen visions in crystal balls, analyzed the future from reading cards, and from interpreting the significance of numbers, or numerology. They have practised palmistry, judging a person's fate, character, and aptitudes from the shape of hands and fingers and the designs of lines in the hand. Though they claim that their great powers of prediction come from supernatural sources, the real skill of fortune tellers lies in their remarkable abilities in judging human character and in manipulating human desires. She knows that most people remember what comes true and forget what does not. She knows, too, that she is capable of adding an exotic, exciting element to the life of the gadje. To please their believing clients, they most often predict a favorable future. There will often be mysterious warnings of perils that might well be avoided by preventatives provided, of course, by the Romni. As a rule, Roma never practice their skills as fortune tellers on other Roma.

Roma believe in their powers, as exemplified by their use of curses, called amria, and healing rituals. The fortune teller is always a woman called a drabardi. The concept of fortune telling contains several independent elements that are misleadingly grouped together. One element is foretelling the future, called drabaripé or drabarimos. Another element relates to healing powers, which the Roma do practice among themselves. The healing elements of fortune telling are called "advising." Both elements are based on a belief in the supernatural.

Good luck charms, amulets, and talismans are common among Roma. They are carried to prevent misfortune or heal sickness. The female healer who prescribes these traditional cures or preventatives is called a drabarni or drabengi. Some Roma carry bread in their pockets as protection against bad luck, or bibaxt, and supernatural spirits or ghosts, called muló.
Any number of herbs, called drab, are used for the prevention or cure of various diseases. Herbalism may be practiced by both sexes. Some of these herbs, called sastarimaskodrabaró, actually have medicinal value in addition to their supernatural qualities.

Host countries generally view fortune telling as swindling. Many host countries have reacted to this traditional Roma practice by banning fortune telling. In some cases, the dominant culture has sometimes reluctantly recognized that its own cultural values are not necessarily absolute. Cultural defenses have been increasingly permitted in American trials, and some courts have considered the issue under gajikano law of whether a fortune teller who sincerely believes in magic and ancient healing powers can form a true criminal intent.
 

Roma in America
Generally, the American Roma do not lead a full-time nomadic existence. As in other countries, horses and wagons have been replaced by automobiles, trailers, and campers. These require large quantities of fuel and camping sites, few of which are free. For these reasons, many Roma retain their mobility and keep open all possibilities for travel while maintaining houses during cold winter months and when work is scarce.

The men generally work on short-term jobs that do not require them to stay in one place for any length of time. They have been able to find such jobs since they will accept work that many gadje will not do. Their love for horses has been transferred to a love for cars, and they are often skilled at engine and body repair. They insist on maintaining their independence by generally refusing work that will tie them to non-Roma employers.

Today, in Europe and elsewhere, Roma have adapted to the modern world by becoming teachers, scientists, lawyers, and high-tech entrepreneurs. They have become skilled in professions that offer some degree of independence and mobility, while maintaining their social and cultural identity and ties. The Roma have survived over a thousand years by providing services to the non-Roma populations, adjusting and accommodating their skills to new surroundings when required. They continue to survive, despite persecution and censure, and they continue to adapt to a changing world, ensuring their continued existence.
 

Romani Law:
The Roma legal system not only protects the Roma from external and internal threats, but also serves as a code that organizes Roma society. In particular, Roma law has evolved to insulate Roma from the host society. The procedures and terminology used in this article are used primarily by the Roma of Central and Eastern Europe.

Introduction

Romani sources consistently assert the superiority of their legal system, noting the following three elements: (1) Roma law acts as a cohesive force serving to protect Roma interests, rights, traditions, and ethnic distinctiveness; (2) Roma law is more democratic than any other law because it does not discriminate against individuals without financial or other influence; and (3) because Roma law has maintained its basic form, even though older methods of punishment have given way largely to banishment or social ostracism, it must be more nearly perfect than other laws, which appear to be undergoing constant change.

These attitudes have an impact on how the Roma approach conflicts with the gajikano legal system. Romaniya has no equivalent to the concept of conflict of laws. Roma law is self-contained and cannot incorporate rules of a foreign legal system. The gajikano legal system is equally insular so far as Romaniya is concerned. But unlike the gadje who know nothing about Romaniya, Roma are necessarily aware of gajikano law.

The Roma believe they should approach and respond to the gadje with caution, especially if the gadje profess good intentions, or claim to serve the best interest of the Roma. Roma are also cautious with gajikane notions of due process, civil rights, and neutrality of law. Furthermore, not only do the Roma consider non-Roma marimé, they also believe that Roma names and rituals lose their magical effectiveness if uttered to gadje. To the Roma, the purity of their law plays a crucial role in maintaining cultural identity and integrity.

Although the Romani people do not formally gather to pursue an objective, their need to survive as a distinct and isolated group provides them with a common purpose. Roma law ensures that the host country's legal systems and cultures minimally influence Roma life. Although Romaniya has sacred aspects that direct Roma to lead their lives properly by attaining a state of purity and preventing contamination, it does not advocate imposing its values on non-Roma. Its main purpose is to achieve a state of balance, or kintala, that pleases the spirits of the ancestors, or mulé. Conversion of the gadje would not make much sense because they and their ancestors are outside the Roma world.

Each Roma group can determine its own form of mediation. Although there are many words for "group" in the Romanes language, four primary associations can be identified: (1) natsia, meaning nation; (2) kumpania, plural kumpaniyi, an alliance of households not necessarily of the same natsia but of the same geographic area bound together for socioeconomic reasons; (3) vitsa, or clan; and (4) familiya, which consists of the individual extended family. Each associated unit is involved in the administration of justice, beginning with the smallest, the familiya, which informally settles minor disputes, and extending to the larger units with increasing formality.

Each community is ruled by a chief, a man who is chosen for his age, experience, and wisdom. Some Roma tribes call this chief Rom baro, meaning "Big Man." The chief of a Roma community is a man who inspires respect by his strength and intelligence, a man who by his own life sets an example for the other Roma. Often, the chief may be able to read and write to some extent. He settles minor disputes on the basis of his mature judgment, and his decisions are followed by other members of the community. However, if the matter to be settled is a serious one, such as theft, adultery, acts of physical violence, or complicated disputes between two parties, a court is convened. This court is called the kris.

Divano

Each chief handles all day-to-day conflicts within his population. When conflict emerges between Roma of different vitsi or kumpaniyi, a divano may assemble. A divano is an informal proceeding where the chiefs of the various clans try to mediate a dispute. The parties themselves are not required to attend, and they are not technically bound by the chief's suggestions. The contestants sometimes do bow to peer pressure and settle the case. Blatant disregard for the chiefs' recommendations could cost them the respect of the community.

When the Roma cannot settle a controversy amicably in a divano, a kris Romani may become necessary. In former times, the kris usually mediated three kinds of cases: property losses, matters of honor, and moral or religious issues, including disregard of marimé taboos. If the matter to be settled is a serious one, such as theft, defaults in payments of debts, adultery, acts of physical violence, serious marimé violations, or complicated disputes between two parties, a court is convened. This court is the most important moral force in Roma life.

Krisnitorya
The elders of the tribes will hold a meeting to select one or more men to act as the krisnitorya, or judges, for the kris. The plaintiff is allowed to choose the judge who will preside over his case, and the defendant has a right to veto that choice. The krisnitori, or judge, is surrounded by the members of the kris council, who act as associate judges. Generally, five or more men from both sides, usually the elders, form the council. The members of the court are the most respected and wisest men available at the time. Women are never included. Of these members, the eldest is generally chosen to preside at the hearings.

While the judges have been chosen because of their personal authority, they are expected to allow behavior that might be considered prejudicial or disruptive in gajikano trials. Participation by the audience is expected and encouraged by custom. Members of the audience, although not formally called as witnesses, may feel justified in expressing views. Whether their contribution to the proceedings is based on personal observation or opinion does not matter. Ultimately the judge weighs the value of the cumulative evidence to make rulings. Parties or witnesses will be perceived as credible if their statements have "the ring of truth." A person who can demonstrate in court that he or she has conformed to accepted communal standards may also be considered credible by the court.

The tribal chiefs are not necessarily aware of all the laws. These laws have never been written down or codified. They have been passed along for generations by word of mouth, but this fact makes the decisions nonetheless binding. The Roma interpret laws according to contemporary custom. Former interpretations of laws may be gradually revised as the needs of the community evolve. The exclusive reliance on oral transmission has led to a high degree of flexibility. Nevertheless, there is a shared feeling that the law is clearly defined. Few ever challenge this notion. This strict adherence to the law in part accounts for the continued cohesion of the Roma in spite of their persecution and forced migration.

Kris Romani
Calling together a kris is an event of utmost importance in Roma life. In all cases, it is the aggrieved party who must request the kris, which is the held at a neutral kumpania. The defendants and plaintiffs must represent themselves. Advocates are forbidden. If the alleged victim is old, sick, or very young, the victim's nearest male relative brings the case to the kris. If the welfare of the community demands joint action, the entire clan may be a plaintiff.

The audience of a kris was once largely male. Women and unmarried or childless men were allowed to attend only if they were needed as witnesses. It is now acceptable to have the entire family present for support. Witnesses may speak freely about the case. The Roma believe there can be no justice without hearing the matter out to its fullest. Exaggerated claims and ornate stories referring to folk tales and mythology are common. When members of the audience think the witness is not being truthful or responsive, they may hiss or make jokes. In some delicate matters, such as adultery, the public and witnesses can be excluded.

At a kris only Romanes may be spoken. Furthermore, arguments are often presented in a special oratory that differs grammatically from ordinary Romanes and resembles a legal jargon. When the accused testify on their own behalf they are expected to be truthful. The kris can further insure their honesty by invoking the magic power of the dead, or mulé, with an oath. If the witnesses must swear an oath, an altar of justice consisting of icons of the clan present is erected. In complex situations, the judge may ask for expert opinions from tribal chiefs or the elders. Nonetheless, only the judge decides guilt and punishment.

Socially disruptive behavior may result in legal sanctions, including a sentence of marimé. In addition to strong taboos against exploiting or stealing from a fellow member of the Roma community, Roma consider crimes of violence and noncommercial association with gadje as crimes against Romani society as a whole and therefore marimé. A marimé label can be removed by the forgiveness of the offended party, the passage of time, or by another kris Romani. Readmission to Roma society following a sentence of marimé is cause for celebration.

Divorce cases are complex. Even today, many Roma marriages, which may not be legal marriages according to gajikano law, are still arranged, and the groom's family pays a bride price. If the marriage ends in divorce, a kris may be called to determine how much, if any, of the bride price should be returned to the groom's family.

Economic cases cover such issues as who has the right to engage in fortune telling in a specific territory. Roma believe that every Roma has the right to work. Accordingly, groups divide territory into economic units. Controversies may result when some Roma encroach on others' territory, and then a kris is called. A first-time offender may receive a warning by the kris. Repeated violations result in a sentence of marimé.

The judge declares the verdict in public to those who are present. If the accused is found innocent, there is a celebration and an oath of peace is sworn. The decision of the kris is final and binding. Even in countries such as Spain and the United States, where the Roma are considered by some gajikane scholars to be semi-assimilated, the verdict of an official state trial is not final. A kris will still be held. Beyond its judicial function, the kris plays an important role in maintaining the customs of the Romani people.

If, at the end of a trial, the defendant is found to be innocent, there is great joy and relief in the community. A banquet may be held, and the former defendant has the right to propose the first toast. If, on the other hand, the defendant is found guilty, any number of different penalties might be invoked. These range from the largely symbolic one of having to pay all court expenses, including food and drink for the judges, to the most serious of all, permanent banishment from the community of Roma.

Punishment
The kris imposes punishment according to the seriousness of the offense. The death penalty, once an acceptable option, is now virtually unknown. The Roma believe that the angry spirit of the deceased may take revenge upon the executioner. In times when the death penalty was still employed, the entire community would participate in the execution to prevent revenge by the spirit. Today, the kris relies primarily on such sanctions as fines, corporal punishment, and banishment. The responsibility to pay a kris-imposed fine, called glaba, falls collectively on the wrongdoer's lineage. Corporal punishment, rarely employed today, is typically used only in cases of a wife's infidelity.

There are no jails or executioners in a Roma community. Perhaps the most severe punishment for a Roma is marimé, or banishment, from his own community. This banishment is achieved by declaring the offender marimé, a term that means socially rejected in its legal sense. It is considered a sentence of social death. Marimé stigmatizes all wrongdoers as polluted and justifies their expulsion from the community. The offender cannot have any social contact with other members of the tribe. The simple pleasures of Romani life, eating together and camaraderie, are forbidden, and the guilty party is condemned to live in the world of the non-Roma. No marriages are arranged for those stigmatized as marimé, and without marriage in Roma society one's economic and social life is over. When they die, no one will bury them, and they will not have a funeral. In many cases, not only the offender, but his or her own family as well, is declared marimé. This harsh punishment is a great deterrent to crime within the Roma community. It can last for days or years. It involves permanent loss of status and respect even when the guilty party has been reinstated. Permanent marimé is rare and used only for serious crimes such as murder.

A temporary marimé sentence may be imposed for less serious crimes. If a Rom steals from another Rom, for example, the thief is publicly shamed and banished from the community until he has repaid the victim. The kris may impose a form of "community service" and require the marimé Rom to work for an indefinite time without pay in order to compensate Roma society for violating the taboo of stealing from another Roma. Temporary sentences of marimé are also imposed for offenses such as familiarity with the gadje or failure to pay a debt on time.

In all cases of marimé, enforcement depends primarily on a superstitious fear of the consequences of violating the marimé rules. The individual who violates a marimé prohibition has succumbed to powers of evil and destruction that are so frightening that even his own family shuns him for fear of contamination. Such an individual becomes tainted and can be redeemed only by making the prescribed amends.

The entire Roma community is responsible for enforcing sanctions. Roma have no police or prisons. They have no "law enforcement" in the gajikano sense. Peer pressure fueled by communal knowledge of a verdict ensures compliance. The Roma community may place a curse on the guilty party to insure that he or she accepts the chosen punishment, and it appears that this practice is still effective. Only in rare cases, when the Roma have difficulty enforcing a judgment by the kris, do they turn to the gajikano penal system. The kris may ask the gajikane authorities to arrest the defendant. At this point, the accused will usually accept the punishment and the charges will be dropped. Should the wrongdoer persist, however, he or she might be forced to endure a gajikano court trial. Vindication by a non-Roma civil court does not erase a previous conviction by the kris in the mind of the Roma.
 

Below is help into what 'marime' really means for the Rromani

Marime
"The one thing I always do. . . I'm strict. . . is to wash my face and take care of my razor right. If there isn't a face towel, I use my children's T shirt. Sometimes when the soap falls out on the floor and I don't have any more, I look at it and it's hard (to refrain from picking the soap up), but like the razor falling on the floor or being used for something else (than intended ritual use), I can always tell if it's marime. I break out in a rash."

Marime is sometimes translated as 'ritual pollution or avoidance'. In fact both its definition and its expression are complex. It can be basically divided into issues of defilement and social rejection, both of which are called marime, and which influence each other.

In terms of marime as defilement, all things are classified as either wuzho (pure) or marime (impure/defiled). The wuzho/marime opposition is expressed in several ways: the upper and lower body, the inner and outer body, inner and outer territory and, by extension, Gypsy and non Gypsy (Gaje). These distinctions pervade daily habits such as washing and eating, age and sex roles, and contact both with fellow Gypsies and with Gaje.

The body is the most immediate 'map' of the distinction of wuzho/marime. The upper body, especially the mouth because of its ability to take food into the body, is wuzho. By extension, both spit and vomit are wuzho and considered to have curative powers (especially ghost vomit-the spirit world is a very real concern). The lower body, especially the genitals, is marime. Since marime status is spread from object to object through contact, all upper-body clothes are washed separately from lower body clothing, and washed in separate containers, which are reserved exclusively for those clothes. Women's clothes, because of women's periodic marime status (due to menstruation), are washed separately, as are children's clothes. An apron, interestingly, may be washed with upper body clothing because of its role in cleanliness and food preparation. Also, all cookware and tableware, since it comes into contact with food, is washed in its own container.

Marime status is spread through contact, but contact is not limited to physical contact. According to Miller, actions such as yawning or looking sleepy-"because 'it means you're thinking about going to bed'"-or discussion of childbirth at the table are taboo. Even a shadow might cast suspicion. Okely cites the case of a traveller at a Town Hall luncheon explaining why he stopped eating: "I could not finish my cheese. A shadow has fallen across it. It is one of our customs. You do not know our customs. We cannot expect you to understand."

Several authors argue that marime, and the many rituals that express marime, provide boundary maintenance:
"Ideas about separating, purifying, demarcating and punishing transgressions have as their main function to impose system on inherently untidy experience, exaggerating difference between within and without, above and below, male and female, etc." And that this is especially important in maintaining a cohesive Gypsy community in the face of Gaje persecution and attitudes toward them as pariahs.

The disposal of things that are marime also reflects the inner/outer expression of boundary maintenance. Marime cannot be washed away. Things that become marime are either burned (ideally), thrown away or, if necessary, scoured with a special cleanser. Garbage is to be kept at a distance-"chucked out"-outside a camp's periphery:
"Whereas Gorgio (Gaje) hygiene consists to some extent in containing, covering, or hiding dirt, for the gypsies, polluting dirt can be visible, but it must be kept a clear distance from the clean. . .Gorgios accumulate and store their rubbish in bins in every room in their houses." A traveller woman stated, "'People say we're dirty. They don't see the we think they're dirty. sometimes you go to houses and maybe the outside and the gardens look all right. But you should see what's inside.'". Another reference to the inner/outer opposition that Okely mentions is that Gypsies who are accused of illicit sex are said to have "gone behind the hedge".

If fact, there is another category, melalo, which approximates Gaje notions of being dirty. A man who has gotten dirty from an activity, such as working on a car, will be melalo, someone we would say is dirty. But he will still be wuzho. What is important from the Gypsy point of view is not whether something is melalo, which is after all just dirt, but its quality, whether it is morally clean. (Anne Sutherland argues that melalo is not morally neutral but occupies a middle ground between the poles set by wuzho/marime. According to Sutherland, certain groups, for example non Rom Gypsies (and marriages between them and Roms), Kaldersha (a middle-caste Rom nation), and certain spirits occupy this 'questionable' purity status. She further cites the belief that, while a dirty household is melalo , the spirit responsible for some Rom diseases may come and eat off of the dishes in a melalo household.)

Hands, because of the jobs they perform, are transitional in status. They cater to lower-body needs, but are also required at times to be wuzho. Washing therefore becomes an especially important ritual for hands. They are washed, using separate soap and towels, anytime they may become marime: making the bed (because of its contact with the lower-body), putting on shoes, even adjusting one's belt. A Rom may even wash "his face and hands whenever he feels his luck leaving him during the day".

Marime distinctions also extend to age and sex roles. Children are innocent of marime. They are often forgiven for not following marime laws and rituals, because they are new, pure, don't know any better and because a parent's "love is largely expressed through being unable 'to refuse anything'". Old age confers similar wuzho status as that of children. They are seen as closer to the realm of spirits, which connotes both respect and fear (spirits and ghosts are seen as wuzho and marime, respectively).

Children's status changes when they get married, which is their rite of transition into adulthood. The boy becomes a man, a Rom. The girl may go through a period of liminality, during which she becomes a lower-status member of the husband's family. It may be only after she has had several children that she will be fully accepted as a woman, a Romni. As Rom and Romni, they become responsible for the many rites of "respect avoidance" through which men and women associate.

Women particularly are subject to marime because of their connection to menstruation and childbirth. As part of "respect avoidance", they must make sure not to touch their skirts against anything used for food. Passing in front of a man is questionable, and menstruating women are not allowed to clean religious articles or prepare important foods. They will also typically be isolated after childbirth for a period of several days to several weeks.

The periodic marime status that women have provides them with a certain power in society. She is given respect for her ability to control her purity. This is a source of "added dignity and a heightened awareness of the mystery of her femininity". At the same time, she controls the ultimate social sanction in Gypsy society - the power to make others marime. "Tossing her skirt", an act which can mean tossing her skirt over the head of a man, makes the man permanently marime - "he's out". The act can also be expressed by tossing a shoe, exposing her genitals (again, physical contact is not necessary), or applying a pubic hair to the man's face. Her ability to pollute grants her a powerful sense of security:

"There was once a fight between a young man from the Trokeshti group, who with his wife was visiting the powerful, numerous and mean Voyatesha. . .several of the Voyatesha banding together senselessly brutalized the outsider. . .having duly warned them, still without effect, the wife ripped off one of her manifold skirts and symbolically flailed them all with it. The fight stopped instantly as they realized they had become mahrime and no rom, not even their closest male relatives, would have anything to do with them until the case was brought before the kris and the burdensome onus of the mahrime lifted. Shortly after the incident. . .the Rom agreed to disband. They left this spot only after having overturned every bucket and pail containing river water. Kettles of food and soup were poured out, coffee was spilled. . .We would not be marked among the Rome by the stigma of doubt concerning our ritual cleanliness." This power is also reflected in "the belief that death, the final authority, is a man, but a woman can scare him away by cursing him and threatening to lift her skirts over him to make him marim