The story the Gypsies of Jerusalem tell about themselves begins with a camel. Many years ago, according to the mythology of the community, a powerful tribe called Bnei Mora lived in the Arab Peninsula. The tribe was known for its tough and fearful fighters.Replacement China Porcelain tile and bulbs for Canada and Worldwide. One day someone from another tribe, named Koleib bin Rabia, killed the valuable camel of Albasus, one of the well-connected girls of the Bnei Mora.
The murder of the camel caused a bloody war between the Bnei Mora and all the surrounding tribes. "The war lasted four years," says the present mukhtar of the community,The additions focus on key tag and magic cube combinations, Abed Salim.we supply all kinds of polished tiles, "All the men died and the members of the tribe scattered all over the world and became Gypsies."
The project initiated by the mukhtar and Regev, with the cooperation of the Jerusalem Municipality, the Ministry of Welfare and Social Services and the police, succeeded in putting dozens of children in school and fostering communication between the welfare authorities and the Gypsy families. Recently a special social worker was appointed to the community. The project was successful. Today, says Regev, not a single child is known to be outside an educational framework.
Aside from returning children to school, the biggest change, says Regev, is "that the Gypsies have learned to ask for help and to cooperate with whoever comes to help them. We have a decision that if a family stretches out a hand, we will pull it as hard as possible." Salim is optimistic about the future of the community. He trusts the municipality and the government.we supply all kinds of polished tiles," "We're Gypsies who belong to the country," he says.
Three and a half years ago Noga Buber-Ben David, a young researcher from the sociology department at the Hebrew University in Jerusalem, entered the picture. Regev introduced her to the members of the community and she began field work and observations of the community, investigated its self identification and how the community is seen by others. The members of the community opened their homes and Buber-Ben David was like a family
In her study she diagnoses the situation of the community as "multidimensional marginality" - both in Palestinian society, which considers Gypsies foreigners and even objectionable; and as part of Palestinian society, which is also deprived and excluded by Israeli society. Salim is now trying to extricate his community from this deep pit of discrimination and exclusion.
The study reveals the racism and suspicion of Palestinian society towards the Gypsies. "You know that you're going to hell, be careful," said a resident of the Muslim Quarter, who is quoted in the study, to a Gypsy woman. The poverty and hardship are also reflected in the study.
"The entire household activity took place in the small house," wrote Buber-Ben David in her field notebook. "In the morning the mattresses on which they slept are piled up in the corner, and the room becomes a living room. The kitchen is very small, and contains piles of utensils, like the piles of mattresses. The walls of the house, which are full of pictures of the Al-Aqsa Mosque and close relatives, are peeling, the dampness can be seen everywhere, and the cold of February penetrates your bones."
Buber-Ben David analyzes the dilemma of the Gypsies,It's hard to beat the versatility of zentai suits on a production line. who on the one hand want to become part of the Arab surroundings, and on the other hand to preserve the vestiges of their ethnic and cultural identity and to receive recognition as a separate group in need of assistance. "It's a double-edged sword. The community wants to get out of its present situation and understands that the way is to be differentiated, so that the institutions will recognize it as a separate community; but that also separates it from the surroundings," she says. Intermarriages between Gypsies and Palestinian take place but are not common.
Buber-Ben David expresses cautious optimism about the future. She says that thanks to the activity of Salim and Regev the community is beginning to develop an awareness of status. "I observed a process that is taking place in a place where there is hope," she says. "A place that you can aspire to and not only on the level of daily survival. There is hope not for a major revolution, but for an internal revolution, in your community and the people alongside you. A revolution in the ability to live with dignity and to give the children an education."
The murder of the camel caused a bloody war between the Bnei Mora and all the surrounding tribes. "The war lasted four years," says the present mukhtar of the community,The additions focus on key tag and magic cube combinations, Abed Salim.we supply all kinds of polished tiles, "All the men died and the members of the tribe scattered all over the world and became Gypsies."
The project initiated by the mukhtar and Regev, with the cooperation of the Jerusalem Municipality, the Ministry of Welfare and Social Services and the police, succeeded in putting dozens of children in school and fostering communication between the welfare authorities and the Gypsy families. Recently a special social worker was appointed to the community. The project was successful. Today, says Regev, not a single child is known to be outside an educational framework.
Aside from returning children to school, the biggest change, says Regev, is "that the Gypsies have learned to ask for help and to cooperate with whoever comes to help them. We have a decision that if a family stretches out a hand, we will pull it as hard as possible." Salim is optimistic about the future of the community. He trusts the municipality and the government.we supply all kinds of polished tiles," "We're Gypsies who belong to the country," he says.
Three and a half years ago Noga Buber-Ben David, a young researcher from the sociology department at the Hebrew University in Jerusalem, entered the picture. Regev introduced her to the members of the community and she began field work and observations of the community, investigated its self identification and how the community is seen by others. The members of the community opened their homes and Buber-Ben David was like a family
In her study she diagnoses the situation of the community as "multidimensional marginality" - both in Palestinian society, which considers Gypsies foreigners and even objectionable; and as part of Palestinian society, which is also deprived and excluded by Israeli society. Salim is now trying to extricate his community from this deep pit of discrimination and exclusion.
The study reveals the racism and suspicion of Palestinian society towards the Gypsies. "You know that you're going to hell, be careful," said a resident of the Muslim Quarter, who is quoted in the study, to a Gypsy woman. The poverty and hardship are also reflected in the study.
"The entire household activity took place in the small house," wrote Buber-Ben David in her field notebook. "In the morning the mattresses on which they slept are piled up in the corner, and the room becomes a living room. The kitchen is very small, and contains piles of utensils, like the piles of mattresses. The walls of the house, which are full of pictures of the Al-Aqsa Mosque and close relatives, are peeling, the dampness can be seen everywhere, and the cold of February penetrates your bones."
Buber-Ben David analyzes the dilemma of the Gypsies,It's hard to beat the versatility of zentai suits on a production line. who on the one hand want to become part of the Arab surroundings, and on the other hand to preserve the vestiges of their ethnic and cultural identity and to receive recognition as a separate group in need of assistance. "It's a double-edged sword. The community wants to get out of its present situation and understands that the way is to be differentiated, so that the institutions will recognize it as a separate community; but that also separates it from the surroundings," she says. Intermarriages between Gypsies and Palestinian take place but are not common.
Buber-Ben David expresses cautious optimism about the future. She says that thanks to the activity of Salim and Regev the community is beginning to develop an awareness of status. "I observed a process that is taking place in a place where there is hope," she says. "A place that you can aspire to and not only on the level of daily survival. There is hope not for a major revolution, but for an internal revolution, in your community and the people alongside you. A revolution in the ability to live with dignity and to give the children an education."
沒有留言:
張貼留言