Yeniche

Jenische am Lauerzersee (Switzerland), 1928

Yeniche is both an own and an external name for members of a segment of the population in Central and Western Europe that is heterogeneous in terms of landscape and social origin . Historically, the Yenish can be traced back to members of the marginalized strata of the poor societies of the early modern period and the 19th century. Characteristics of these historical Yeniche were their economic, legal and social exclusion from the majority population and the resulting permanent migration. Is assigned Jenischen a peculiar language variety selected from the Rotwelsch emerged Yenish .

Designations

The origin of the Yeniche is not completely clear. The nomadic way of life has a long tradition in Europe. A Yenish identity developed over the centuries from the “ traveling people ” and the “homeless”. The term “Jenisch” appears for the first time in connection with the language of the “travelers” at the beginning of the 18th century. However, there are individual words in word lists from the late Middle Ages that can be found in today's Yenish language, which points to an older history of the ethnic group.

"Jenisch" is given for the first time in a list of words from 1714 by Friedrich Kluge (1901), as a language, not a speaker name. Accordingly, it was fraudulent Viennese "waiters" who had resorted to "a certain type of speech", "which they call the Yenish language." The excerpt does not contain any evidence that it is " travelers " who (also) so speak. He describes language as a medium for breaking the law and the speakers as delinquent. A second mention can be found in a “list of thieves” from 1716. It relates spatially to Swabians , those listed are categorized as “ robbers , thieves, chisel-tailors and other Jauners- Bursch”. They are assigned a larger number of Rotwelsch words. One word is stated to be taken from the "Yenish language".

The first writing in which the word “Jenische” is not used as an alien, but as a self-denomination for groups of “travelers” is available in 1793 with the anonymously published outline of the Jauner and begging system in Swabia , which is mostly to the Ludwigsburg penitentiary priest and Orphanage director Johann Ulrich Schöll is attributed.

The author describes there as a counter-society to the "working and earning class" and as a threat to the state order "a standing army of many thousands" of "Jaunern", namely "prowling thieves", robbers "by profession" as well as wandering commercial beggars. In the “Rothwelschen” group language spoken by them in addition to the national language and referred to as “Yenish”, they also called themselves “Yenish, ie people who have no place of business anywhere”.

Thieves or robbers and beggars - as "amphibians" also have a double function - are to be divided into further "classes". Due to their different forms of employment, they showed differences, but agreed “in their other way of life, in their customs and other circumstances” and in this respect “basically only made up one society”.

In the opinion of the author, this is a young phenomenon compared to older criminal wandering groups. He traces their emergence to the uprooting and forced "vagrancy" of large parts of the population, including soldiers who became unemployed in the wake of the Thirty Years' War . He sees a continuity of this phenomenon in Swabia through further wars up to the consequences of the French Revolution . In the description of the regional origin of the "Jauner" he speaks of two thirds of the native Swabians, while the remaining third consists mainly of Bavarians, Swiss, Franconians and Alsatians and includes a now decreasing number of Jews . Insofar as the affiliation is not already given by birth, the social origin is from runaway farmers, citizens and craft boys and, to a large extent, from former soldiers and soldiers' children.

Electoral Palatinate "List of Thieves", 1770

In 1810 an anonymous author, in an article Die Jauner-Sprache for a Swiss magazine, took the view that the “Völklein” of the “Jauner” should be better described as “Yenish Gasche”, since “Jauner” means dishonorable as much as “cardsharps”. But if a “Yenish Kaffir” or “Freyer” stole something, he was called “gschor Gasche”. The author also refers to the Romanes parts in the Yenic idiom. This creates a reference to the Roma term “Gatsche” for members of the majority population.

Linguists conduct consistent, but not without reservation, the language name and its derivative for a group of speakers from the novel of "džan" (Wolf) and "Džin" ( Matras ) for "know" from. In terms of content, “Jenisch” corresponds to the neighboring “kochem” (= “clever”) borrowed from Yiddish , which is also used as a language name and designation for the speaker groups (“Kochemer”) without any clear delimitation.

It is not known to what extent “Yeniche” is actually used as a proper name by the members of the so-called regional groups. There are no representative studies. The author of a study on the Rhineland that was carried out at the end of the 1970s / beginning of the 1980s found that "according to my observations, those groups [= non-Roma 'vagante groups'] do not use the word Jenisch to describe themselves."

Another self-designation (which very occasionally included supporters of the majority society of the groups and individuals consistently described as delinquent ) is passed down from the 18th century with “Platte” (also: “Blatte”).

There is also a larger number of generally regional external names ("Mäckesser", "Pläcker", "Fecker", "Kiepenkerle"), which have in common a previously always derogatory, now more folkloric content. In Austria, especially in Tyrol , the designation Karrner , Karner (who live in Karren) or Landgeher , Laninger was common.

Foreign names commonly used in Switzerland have their origin partly in geographical attributions of origin ( "Vazer" ), but mostly in connection with the employment activities "Chorbeni" ( basket maker ) in Valais, " Spengler " or " Kessler " in Eastern Switzerland and in the canton of Graubünden, " Chacheler "(" crockery maker ") or" Chachelifuerme "(" traveling crockery dealer ") in the Mittelland (Aargau, Solothurn, Bern, Lucerne). In French-speaking Switzerland , the term “Manouche” is common.

distribution

Yenish villages and habitats in Europe

Police direction, Messerligrube near Bern, 1977

In the German-speaking countries, in France, the Benelux countries and in Italy, Yenish groups are documented. Both the number of people of Yenish origin and the number of people who today define themselves as Yeniche are unknown. There are figures for Switzerland and Germany.

Switzerland

In 2001, National Councilor Remo Galli, as spokesman for the “Future for Swiss Travelers” Foundation, assumed around 35,000 “Travelers”, whether or not they were sedentary, including around 20,000 Yeniche. In 2006 the Swiss Federal Council represented “between 25,000 and 30,000 people” of the “Community of Swiss Travelers”, ie without specifying the proportion of Yeniche people. How these numbers came about is unknown.

Information is only available on the number of travelers in Switzerland, which also leaves the Yeniche share open. In 2001, an expert opinion commissioned by the “Future for Swiss Travelers” foundation revealed 2,500 “active travelers in Switzerland”. This number is based on the usage figures of the stands and transit areas in 1999. The “Standbericht 2010” also mentions the same number, but specifies: “In contrast to foreign travelers, Swiss travelers usually refer to themselves as Yeniche.”

Germany

For Germany (old federal states) an older estimate of 8,000 to 10,000 “rural drivers” is based. In addition to Yenish (in an indefinite narrower sense) artists , small circus people and showmen were meant. Between 200 and 250 "land drivers" are constantly traveling. The federal government spoke of around 8,000 Yeniche. How these numbers came about is unknown. According to older, reliable information, the number of German Yeniche is far below that of the German Sinti and Roma . Today only a small part of the Yeniche “travel”. The social marginalization with reduced chances on the job market, in the housing situation and in the educational opportunities persists to this day.

Cities with Yenic culture:

• Singen (Hohentwiel) : The population of Yeniche is 800.

France

For France there are only statements without figures. Alain Reyniers wrote in an article in Etudes Tsiganes in 1991 : Ils “constituent, aujourd'hui en France, sans doute le groupe le plus volumineux au sein de la communauté des Gens du voyage” [They “are probably the largest group in France today among the travelers "]. In contrast, a more recent statement gives the members of the various Roma groups the largest share of the French "gens de voyage".

Legal status: demand for Europe-wide recognition

The Yeniche have only been recognized as a national minority in Switzerland .

Since autumn 2016, the Swiss federal authorities have declared: "With the ratification of the Framework Convention of the Council of Europe of February 1, 1995 for the Protection of National Minorities, Switzerland recognized the Swiss Yeniche and Sinti as a national minority - regardless of whether they live a mobile or sedentary life." In 1998, the Swiss Confederation designated the “travelers” with Swiss citizenship as a recognized national minority.

With the ratification of the European Language Charter in 1997, Switzerland gave the Yenish idiom the status of a “non-territorial language”.

The Radgenossenschaft der Landstrasse, founded in 1975, is the most important point of contact for the Swiss federal authorities . You subsidize them.

The nomadic culture of the Yeniche and Sinti was added to the list of living traditions in Switzerland in 2018.

In autumn 2019, Yeniche from several European countries - Germany, Switzerland, Austria, France, Luxembourg - founded a "European Yenish Council", initiators are the Swiss bicycle cooperative der Landstrasse and the Central Council of Yeniche in Germany, founded in 2019. The European Yenish Council has set itself the task of working for the recognition of the Yeniche throughout Europe. The focus is on a petition that was launched at the same time; It is addressed to the Council of Europe and bears the title: “The European Yenish minority demands recognition, respect and naming according to their self-designation”.

Social situation

Systematic studies, which provide information on the social situation of today's Yeniche, are directed towards the majority who live in the area. The Jenische Verein schäft qwant estimates this majority for Switzerland, in which travel receives unusual support in German-speaking countries, at 90%. The subject of these studies, as they are only available for the Federal Republic of Germany, are the living conditions and perspectives of people in socially disadvantaged areas. In the quarters examined, Yeniche live in a number that sets them apart from the residents and makes them relevant to the investigation. There is just as little information on the proportion of these families in the overall minority as there are serious information on their size or the proportion of the also mostly stationary, economically and socially successful Yeniche people encountered as spokesmen for the associations.

Social and economic marginalization are described as the rule for the researched part of the minority, poverty, educational deficits and overall lack of opportunity as common. According to the studies mentioned, these Yeniche live - in addition to the two groups of Roma and the socially declassed of the New Poverty of the majority society - in simple apartment blocks on the outskirts of the cities under the extremely difficult conditions of a chronic poverty for generations. In many cases, families have long been dependent on state transfer payments. The unemployment rate is above average, as is the illiteracy rate. The children's development prospects are unfavorable. The proportion of special school students is much higher than in the local student body overall, and training places are difficult to access.

A summarizing evaluation of the studies of the late 1970s and 1980s comes to the result for this point in time that “over 90 percent of the Yeniche and artists ... had no formal vocational training. Most of them worked independently in a small circus and as a showman. Almost all of them had permanent residence at the end of the 1970s. This group also suffered from inadequate housing conditions and mostly lived in ghettos on the outskirts. "

A change in the communal way of dealing with socially disadvantaged areas has meant that some of these closed peripheral districts have now disappeared or have changed their character through the arrival of migrants of different origins. In the local tradition, the memory has often condensed into a legendary reputation as with the Bock settlement in Innsbruck, the "Bärenkeller" in Augsburg, the " Gummiinsel " in Gießen, the quarters of Kuhviertel , Pluggendorf and the Hansaviertel in Münster, Westphalia, Neumühle in West Palatinate or the Matte district in Bern.

The life situation in the social hotspot results in a highly established discrimination pattern for those affected . Over long periods of time, deliberately marginalizing local politics produced the obvious basis for this. Stigmatization affects the entire population of such neighborhoods. It does not result in their solidarity, rather the members of the resident groups discriminate against one another.

Within their own minority, these Yeniche also see themselves degraded and disadvantaged, since they seem to confirm traditional resentments and their social characteristics cannot be integrated into attractive self-conceptions of a Yenish group identity. Exclusion from society as a whole and exclusion from the overall reference group by a small upwardly mobile minority result in a "double marginality". However, members of the minority who are still traveling do not only meet with approval, but also with a decided rejection by the authorities, as the case of the Prison family from the Lower Rhine region shows (2009).

It is said that the vast majority of Swiss Yeniche are “economically poor”. The Zurich-based Caritas makes this statement with a view to the traveling part, for whom it offers special advice. A non-Swiss connoisseur speaks of a connection between the “wandering way of life and traditional poverty” as a constitutive characteristic of the minority. In one of its public statements in its early days (1981), the wheel cooperative occasionally addressed the effects of social problems. Although “the 'real' travelers are under heavy economic pressure”, the “sedentary travelers and their descendants” estimated at 35,000 people show “a large percentage of unhappy people, broken marriages, alcoholics , pill addicts”. For the Radgenossenschaft the explanation lies not in inadequate integration efforts have become chronic poverty and opportunities inequality , but is meant in cultural dislocation, the end of travel.

Neither state institutions nor Yeni self-organizations concern themselves with the structural causes of Yeni poverty and the consequences. As far as they recognize a special target group in Yeniche, as is the case in Switzerland, state institutions turn almost exclusively to the Yeniche who are still traveling. They do not see any social problem here. On the political agenda of the self-organizations are demands for trade facilitation for marketers and other tradespeople, for example after the lifting of the child labor ban for Yenish children from the age of twelve, as well as for an improvement in the number of stands and transit areas. They do not pursue social policy goals. They do not address Yeniche in socially disadvantaged areas. Yenish speakers are reluctant to improve the level of education and training. “They problematize school and regular vocational training as a 'danger' with 'catastrophic consequences'”. “The travelers don't have to be able to do more than write their name and do some math.” The need for training is covered by a few months of elementary school a year “and later by learning their parents' trade”. Therefore, the regulations for child labor for the minority should be relaxed, trade patents should be issued "if possible from the age of twelve".

The rare exception to the rule of abstinence from social and educational integration efforts was the Verein der Jenischen e. V. In addition to the preservation of traveling culture and included in it the “founding of a youth academy for old handicrafts”, one of his goals was to give Yeniche the opportunity to catch up on secondary school leaving qualifications.

history

Socio-economic starting point

In the 15th century (copper engraving by Martin Schongauer )

Historians and social scientists locate the emergence of the Yeniche or - more precisely - a different population in terms of way of life, geographical, cultural and economic classification in the early modern era and on the edge of the majority of society, there then in wandering poverty. At the end of the 18th century, and then a little more frequently in the 19th century, the indefinite self and external name “Yeniche” was applied to these population groups.

Mythmaking

For some years now, some Yenish have used ethnic categories to describe themselves as members of a “people” or “ethnic group”. They then refuse to attribute the emergence of such a population to socio-economic processes ( sociogenesis ), and claim a collective ethno-biological "descent" or ethno-cultural long continuity ( ethnogenesis ). Sometimes such a derivation is indefinitely put into the darkness of prehistoric times, sometimes it is endowed with specific myths of origin. What these ideas have in common is the assertion of ethnic unity and unity that has existed from the beginning. Either biologically-genetically or culturally implemented, the members of the group are said to have the dominant collective personality trait of being “nomads”.

Accordingly, the "Yenish people" go back on

• the Helvetii regarded as “nomadic” . This is based on statements in Caesar's work on the Gallic War .
• the "errant knights and singers of the Middle Ages" especially at the "vague imperial court" of Charlemagne
• the “nomadic” Indian predecessors of the “Gypsies”. Yeniche and Roma are therefore of ethnic origin. The Swiss Radgenossenschaft der Landstrasse adopted this myth as its own and used it as a reason for its successful application to join the International Roma Union .
• a European-Asia Minor “wild” original population of tribalistic “nomads” or an Eastern European-Asia Minor sub-population in a Jewish-ruled medieval “huge empire of the medieval Khazars ”, to which the Yiddish component in Yenish could go back.
• the Celts considered “nomadic”
• a “nomadic” old European population of “hunters” who did not go through the transition to sedentarism thousands of years ago. This view is not only heard from some Yeniche, it was also represented in National Socialist science by the influential Race Hygiene and Population Biology Research Center and by Hermann Arnold , who continued their " hereditary biological " and " racial hygiene " approach after 1945.

As real history, these constructs are neither discussed nor even received in the scientific field.

Middle Ages and Early Modern Times

The word “abandoned people” as a collective term for a diffuse population of groups and individuals without belonging to a subject group and therefore in temporary or permanent migration has been common since the Middle Ages. Since the early modern period there has been a significant change in the prevailing view. In the writings of the learned and educated as well as in the normative statements of the authorities, the members of these population groups were placed under general suspicion. This view is reflected, for example, in Albrecht Dürer's illustrations in Sebastian Brant's book “The Ship of Fools ” from 1494, in Martin Schongauer's copperplate engraving “ Leben auf der Landstrasse ” from 1470 and the “ Liber Vagatorum ” (subtitle: “From the false beggar Büberei ” ), Published in 1510, whose authorship is unclear.

Crockery peddler ("Mäckes"), Westerwald, 17th century.

A distinction was made between three subgroups:

• stray "Schnorr" or "begging Jews"
• "Gypsies" or - with another popular word - "pagans"
• a socially, culturally and ethnically disparate population of groups and individuals who are marginalized, economically, socially and legally excluded like the first, but do not belong to these two ethnically clearly defined groups.

In retrospect, today's Yenish, but also individual scientific authors, apply the group name to this last of the three groups. While some Yeniche associate a derivation and continuity formation in the sense of a popular concept, researchers on poverty , migration and marginalized groups without exception assume a non-ethnic, relatively inconsistent formation on the social fringes. A genealogical-empirical continuity of the so-called “Yenish” family groups since the end of the early modern era, as is sometimes asserted for the period since the beginning of the early modern era, since the Middle Ages or even further back, is speculative and unprovable.

In Germany, since the end of the Thirty Years' War, but increasingly since the middle of the 18th century, the rulers of small territories have offered domiciliation for members of the excluded part of the population not included in a subject association with the intention of increasing the tax revenue. In this way, "pedestrian villages" and living spaces were created, especially in southwest Germany and the Palatinate. Here both Yeniche and individual Sinti families lived next to each other on mostly unproductive agricultural land.

19th century

The introduction of freedom of movement in the middle of the 19th century led to a second strong surge in settlement in the Central European countries. Until then, had the local congregations regulate immigration through local regulations (collection fees and other tax obligations) and unwanted, i.e. H. Especially the poor who can keep away, central government regulations now forced them to accept these too, if they were either born in the village or had been registered there for a certain number of years.

Yenish crockery peddler ("Mäckes"), Westerwald-Siegerland, mid-19th century.

The right of establishment was accompanied by a municipal supply obligation. Municipalities tried to use legal means to defend themselves against the influx, but there were also massive attacks by the majority population against Yenish and Sinti who were willing to settle. Since the issuing of trade licenses was usually tied to proof of a permanent place of residence, it was an existential question for many “travelers”.

In 19th century Prussia, for example, there was initially a “right of home” qua birth. On December 31, 1842, it was superseded by the Support Residence Act. It also granted non-community citizens a right to support based on their long-term residence in a municipality. On the same day, an ordinance was issued on the admission of new arrivals. All Prussian citizens now had all communal rights undiminished where they had found an apartment. Their stay could not be "refused or made difficult by annoying conditions". To the displeasure of the municipalities, the reform of the settlement conditions resulted in the establishment of a large number of regular as well as “wild” living places of migrant poverty on the periphery of the villages and towns. The legal requirements for permanent domiciliation have thus been decisively improved. On the other hand, a potential for conflict arose between the sub-authorities, long-established residents and immigrants. Life was often made difficult for them. Their places of residence were stigmatized as "gypsy colonies". You yourself were exposed to hostility including physical attacks. The communities tried to get rid of the newcomers. Efforts were made to buy up the houses in order to demolish them.

Quite similar in Switzerland: the Federal Constitution of 1848 enshrined legal provisions with which the migrant part of the population should be domiciled and the emergence of new "homelessness" should be prevented. This was followed by the federal law of December 3, 1850 “regarding homelessness”. It obliged the cantons and thus the sub-authorities to accept. This was based on assumed or actual biographical ties to a location.

Yeniche in Muotathal (Switzerland) around 1890

The communities tried to fend off the “homeless” with legal means, many of whom were happy to finally have a right of home . It made it possible for them to have the “home certificates”, which are crucial for their way of working, issued. Most of the assignments were made to poor and remote areas, such as the marshland of the Linth Plain and mountain villages in the canton of Graubünden .

The structural changes since about the middle of the 19th century, viz

• the possibility and the compulsion for permanent establishment, as he z. B. was carried out administratively with compulsory schooling, but also through police regulations and measures,
• the possibility of industrial wage labor,
• the more cost-effective industrial production of conventional household items,
• the nationwide emergence of stationary sales outlets as part of the population's growing purchasing power,
• the emergence of modern poor relief that was linked to permanent living and the possibility of permanent administrative access to clients

Yenish musician couple (Westerwald, around 1930)

withdrawn for one of the traditional employment and lifestyle the foundations and opened on the other hand the former scrap collectors, Hausierhändlern, knife-grinders, tinkers and small artisans the opportunity to move from the unstable form of existence of permanent migration to the relative stability of a stationary existence, what the since about happened in large numbers in the last third of the 19th century. The social marginalization did not end there. The majority society's perception, the traditional antigypsy prejudice complexes against “Mäckeser”, “Fecker” etc. remained unaffected.

Giessen, Margaretenhütte suburb, around 1930

When members of excluded groups lived together in mostly peripheral residential areas, there was an increased rapprochement between the previously relatively distanced groups of the Sinti, as well as the majority “travelers” and the indigenous poverty. The endogamous marriage pattern within the respective groups became less important. The cultural and linguistic exchange developed. A good example of this are the Yeniche in Gießen, who settled there in the last third of the 19th century. Your idiom has a very high proportion of Romani. They call it "manic".

As far as the Yenish "traveled" permanently, they now did so in caravans that had not been used until then. A combination of different commercial and handicraft activities remained their livelihood with limited adaptation to the changed economic requirements. Making with basket and sieve , sharpening scissors, mending kettles or umbrellas , with outpatient earthenware and porcelain trading, often in connection with collecting scrap materials, they kept the traditional way of acquiring.

Yenish scissors grinder Lorenz Trapp from Augsburg, around 1930

20th century

Persecution under National Socialism

The measures to “combat the gypsy plague”, which had been tightened considerably by the National Socialists since the mid-1930s, were directed not only against Roma before 1933 , but also against “Gypsy rural travelers”, meaning Yeniche and other “travelers”. Increasingly, migrant trade licenses were refused or children were referred to welfare education. The “Fundamental Decree on the Preventive Fight against Crime by the Police” of December 14, 1937 made it possible for the police to take preventive detention against “Gypsies”, among others, but also against “Gypsy wanderers”. Reich-wide arrests by the Gestapo in April 1938 (against "habitual criminals") and the Kripo in June 1938 ( "Arbeitsscheu Reich" against "anti- socials ") led to deportations to the Buchenwald , Dachau , Sachsenhausen and Neuengamme concentration camps . In addition to Roma and Jews, this also affected members of the majority of society who were considered to be of “German blood”. They were not deported as such, but under National Socialist group labels such as “work-shy”, “ anti-social elements”, “professional and habitual criminals”. Among them, people with a self-image as z. B. were country drivers, Yeniche, showmen or artists.

For the National Socialist "Gypsy and anti-social research", as it was carried out mainly by the Racial Hygiene and Population Biology Research Center (RHF) set up in 1936 under its director Robert Ritter , "Gypsies" were the focus of interest. The category “Gypsies” was defined ethnically and racially and demarcated from members of the “German national community”, on whose social fringes the National Socialist anti-social research also placed Yeniche among others.

Insofar as she also recorded these for a “Landfahrersippenarchiv” introduced in addition to the “Gypsy genealogy”, she categorized them as “non-Gypsies” according to hereditary criteria. Ritter's assessment of Yenish as "inferior" and his demand for segregation did not prevail on the standardization level. Their absence in later standardizations is rated as "unquestionably ... proof" that Ritter did not succeed in convincing the legislature that the Yeniche represent a relevant racial hygiene group and threat ".

If the genealogies recorded by the RHF included Roma of the different groups as well as members of the “German national community”, the race diagnosis in offsetting the “Gypsy” with the “German blood portion” revealed different degrees of “Gypsy hybrids”. It was irrelevant to which category of “Germans” the “German blood components” were assigned. In this perspective, the “blood” of Yeniche or other travelers had the same value as that of any other group of “Germans”: the more “ German-blooded ”, the more protected a “half-breed”, right up to the “non-Gypsy” with “predominantly” German blood portion ". In contrast to the Jewish minority with “full Jews” as the bearers of the highest risk, National Socialist Gypsy research saw “mixed race” as particularly dangerous pathogens in the “German national body”.

The distinction between "gypsies" (with the subgroup of "gypsy hybrids") and "non-gypsies" and thus the abandonment of the category of "gypsy wanderers" had far-reaching consequences:

• Yenish and other travelers “wandering in the gypsy fashion” did not form a case group in the deportation of more than 2500 members of “Gypsy” families to the General Government in May 1940. At no point in time were there group deportations of Yenish families such as those for the European Roma minority and the Jewish minority were typical.
• Only after the completion of the “Gypsy family archive” - the racial classification as a prerequisite for the extermination deportations was now given - the RHF began to record Yenish families and the families of other “traveling” non-Roma in a “land driver family archive”. It did not get beyond limited regional beginnings.
• Yeniche did not form a case group in the Auschwitz Decree of December 16, 1942 or in its implementation provisions of January 29, 1943.
• As far as can be seen, the names of the Yenian family groups do not appear in the “main book” of the “Gypsy camp” in Auschwitz-Birkenau, which is a list of the names of the Central European Roma.

At the empirical level, the following must be taken into account in this context:

• Deportation to the Generalgouvernement on May 22, 1940: 22 of those who were considered "Gypsies" by the southwest German sub-authorities were classified as "non-Gypsies" by the RHF after their arrest and were released again. At least five Yeniche and their relatives, all of whom were later assessed by the RHF as “non-Gypsies”, were named and deported by sub-authorities in the area of ​​the Cologne police control center.
• Deportation on May 19, 1944 from the Netherlands to Auschwitz-Birkenau: 279 people differentiated from Roma as “woonwagenbewoners” who had put individual sub-authorities on the transport list were released as “Aryan anti-social”.
• In Tyrol, the sub-authorities demanded the registration of both "gypsies" and "gypsies wandering". Since the Yeniche were not counted in the first group as "German-blooded" according to the Nazi race concept, they do not appear in the registration lists of the Gaus Tirol-Vorarlberg, contrary to subordinate efforts.
• After the Berlin-Marzahn forced camp was founded in 1936, families who “racially not belonged to the Gypsies” (authorities' determination 1936) were interned there because they lived in caravans like some of the Berlin Roma families. Upon request, they were allowed to withdraw from the camp. The Marzahn historian Patricia Pientka assumes "that people who were considered to be 'wandering around in the gypsy fashion' were generally not detained there - apart from the initial phase of the camp."
• Guenter Lewy investigated the persecution of the Roma based on sources and also asked about the history of persecution of the Yeniche. “In the files” he noted only one possible case of concentration camp deportation, that “of Korseda M., who is said to have belonged to a family of 'people wandering in the gypsy fashion' and was considered 'anti-social'. She was sent to the Ravensbrück concentration camp in June 1939 and transferred from there to the Auschwitz women's camp in March 1942. "
• The assumption that among the “Gypsy hybrids” affected by the Auschwitz decree, beyond possible individual cases, there were people who understood themselves as Yeniche, seems to suggest itself, but there is no evidence. Whether some of those who were assessed as “half-breeds” and later deported defined themselves as Yeniche cannot be found in government documents, nor are any statements made by themselves (e.g. the not uncommon complaints against the RHF assessments).

Research does not equate the history of persecution of the Yeniche with that of the European Roma. The assumption that there was a comprehensive and annihilating persecution of this group and other non-Roma travelers is not supported there. Although the state of research is inadequate, there are no sound indications for such a thesis. The fact that the group of Yeniche was persecuted as "Gypsies" is incorrect in view of the racist self-image of National Socialist Gypsy research and the objectives of the Nazi persecution of Gypsies.

The text for the Berlin memorial to the Sinti and Roma murdered under National Socialism also addresses the Yeniche. Formulated by specialist historians from the Institute for Contemporary History in Munich and the Nazi Documentation Center in Cologne, the text is limited to the statement that “members of the independent group of victims of the Yeniche and other travelers” were “affected by persecution”. The Federal Council approved this text in a “resolution” because it took into account the divergent concerns of the two Sinti and Roma victims' associations involved “as much as possible”. In a statement of reasons, the author of the draft resolution assumed that the Yenish should also have "as racist [so!] Inferior 'gypsies' ... be completely destroyed". The contemporary historians and the Federal Council expressly did not share this assumption, which, as is customary with the reasons for applications, was not adopted.

On January 27, 2014, a memorial stone for Yenish victims of National Socialism was inaugurated in the municipality of Fichtenau in Baden-Württemberg. The state parliament of Baden-Württemberg published the commemorative speeches and photos of the event.

Numbers about the persecution of Yeniche in the Third Reich cannot even be roughly estimated so far.

The Paul Prison in Krefeld is one of the few known individual cases . After setting a “ stumbling block ” in his hometown and the associated research, it is known that he was forcibly sterilized according to the “Law for the Prevention of Hereditary Offspring” and arrested in the summer of 1938. In the prisoner category “anti-social” he was first imprisoned in Buchenwald and then in Groß-Rosen , where he died in 1942.

The 14-year-old Ernst Lossa fell victim to the National Socialist murders ( euthanasia ) as an alleged “psychopath” in 1944 in the Irsee sanatorium .

A Swiss publication mentions Georg Zepf, who was imprisoned in Dachau in the summer of 1938 as part of the “Arbeitsscheu Reich” campaign. In 1944, as a prisoner in Mauthausen concentration camp , he was "shot while trying to escape" while working in the external command Vienna-West.

Continuities beyond 1945

Marginalization, discrimination and some forms of persecution continued at least in West Germany, despite experiences with National Socialist racial hygiene, and in Switzerland. The antigypsy stereotype of the “so-called. Gypsy crimes ”committed by“ [Gypsies] mixed race and Yeniche ”, and a peculiar“ crime ”and“ anti-sociality ”that increased with the number of Yenish ancestors remained vital after the fall of the Nazi regime. Her leading West German protagonist in the research discourse was the racial hygienist and tsiganologist Hermann Arnold . Social and economic exclusion continued to take place on a massive scale. It corresponded to the treatment of the Roma who had survived National Socialism. In Switzerland - as explained in detail in the following section - the compulsory transfer of Yenish children into families with a majority of society continued to be the program of the “Aid Organization for Children of the Road”.

In Switzerland, in particular at the cantonal psychiatric clinic Waldhaus in Chur , race- theoretical research on the Yeniche was carried out by Josef Jörger , Johann Benedikt Jörger , Gottlob Pflugfelder and Benedikt Fontana .

Child abduction in Switzerland

In Switzerland, from the 1920s to the 1970s, child abduction, as previously practiced by the middle and lower administrative authorities against marginalized families, was centralized and systematized in the case of children from non-resident families. Under the umbrella of the semi-public Pro Juventute foundation , an “Aid Organization Children of the Landstrasse ” was created . The aim was not only to remove children from what was called a “harmful milieu” and to bring them to “righteous foster parents or well-run institutions”. The relief organization operated child abduction at the same time "as a means for what they consider to be overriding social and regulatory purposes". “By means of suitable placement and educational measures”, the “settling down of the children of traveling families” should be brought about in order to “overcome the evil of vagueness ...”. “Anyone who wants to combat land driving effectively must try to encourage the community of travelers bust. Even if that sounds harsh - he has to put an end to the family community. There is no other solution, ”wrote Dr. Alfred Siegfried, who headed the “Hilfswerk” from its founding in 1926 until his retirement in 1959. Both in the strictly managed and often religiously oriented homes and in the foster families, the children were frequently exposed to abuse and economic exploitation. The situation seems to be different with adoptions , which the head of the relief organization, however, presumably avoided because of the associated loss of control. The Swiss Yeniche were the main victims of the fight against “vagueness” through child abduction.

After the relief organization's practices were uncovered in the 1970s, under pressure from the civil rights movement, “traveling” self-organizations and intensive public relations work, compensation payments were made from partly state and partly private funds. As a result, the individual victims were compensated a few thousand, but no more than 20,000 francs.

In both Germany and Austria, the public has been confronted with the issue of home children from “socially disadvantaged” families for several years . It can be assumed that there is an overlap with the history of the victims of the Swiss aid organization.

State prosecution and its criminal evaluation

In Swiss society since the 1970s, the critical examination of the persecution of Yenish by the “Aid Organization Children of the Landstrasse” ended the kidnapping. It led to the constitution of a social movement supported by “travelers” and supporters of the majority of society , which demanded a general end to discriminatory practices, protective rights, material compensation and the criminal prosecution of injustice against “travelers”.

Quite similarly, albeit about three decades later and without the broad social discussion and the support of a civil rights movement like in Switzerland, German Yeniche referred to the persecution of their group under National Socialism with comparable demands.

Yenish interest groups are now focusing on the question of genocide . They refer to Article II (e) of the UN Convention on the Prevention and Punishment of Genocide and the norms adopted from there in national criminal law.

The UN Convention of 1948 qualifies the forcible transfer of children from a “national, ethnic, racial or religious group” to another group with the intention of destroying them in whole or in part as “genocide” and thus as a “crime under international law ". German criminal law sanctioned the deliberate destruction of a "national, racial, religious or ethnicity determined" in Section 220a of the Criminal Code , which has been repealed since 2002 with the introduction of the International Criminal Code (VStGB) . n) Group ”as well as“ genocide ”like the Swiss criminal law in Art. 264 StGB with a view to“ a group characterized by their nationality, race, religion or ethnic affiliation ”. Article II (d) of the UN Convention also outlaws the imposition of measures aimed at preventing births within such groups. Here, too, national criminal law follows the convention. Individual lawyers consider the genocide of Swiss travelers to have been committed by the “Kinder der Landstrasse relief organization” and its government clients. It is also a crime that does not expire. There has been no criminal prosecution to date.

The main point of the debate is the question of whether Yenish can be assigned to one of the groups mentioned, which is largely denied in jurisprudence, politics, society and research.

Interest groups in Germany, Austria and Switzerland have been describing their group for some time as a “people” or as an “ethnic group” and have parallelled their history under National Socialism with the fate of the Roma and Sinti. "The extent to which the decision of the associations to ethnicise the group is approved by the grassroots is unknown." The mythically founded folk constructs take "especially the Yeniche who have settled down" as "skeptical to not very serious". "Most of them see their roots in the non-sedentary population groups of the 18th and 19th centuries." So far, politics and research have not supported the associations in their efforts to collectively include them in the category of victims of the National Socialist extermination policy. The attempt to make this position eligible for a majority in the discourse about a memorial for the murdered Roma and Sinti and to introduce it into the memorial text was unsuccessful.

Arts and Culture

Yeniche, around 1900

Entertaining arts

Circus, showmanship

To this day, people with a Yenish self-image or Yenic origin can be found at all levels of the circus and showman milieu. There you distinguish yourself from the business owners known as “private” from the majority population. The idiom spoken in the milieu is shaped by both Yenish and Romani. It is a variant of the Yenish typical of the profession.

music

Fränzli Waser (2nd from left)

In Alemannic-Bavarian regions, Yenish spoon and hand organ players are regional celebrities. The blind violinist Fränzli Waser coined his own style for the Swiss lander , which today is mostly perceived as a Grisons specialty under the name Fränzli music .

In 1978 the group HölzerLips recorded the album Jenischer Schall . Many of the songs contain formulations in the Yenish idiom. The production bears witness to the appreciation of Yenic culture by people from the majority population, which in the 1970s was perceived as a kind of gypsy culture in the context of the hippie movement . One felt connected to her in a certain way and applied romanticizing "gypsy" clichés to her.

Stephan Eicher , Munich, Muffathalle, 2002

Yenish self-organizations refer to the musician Stephan Eicher, who is especially known in France, as the “Yenish rock chansonnier” . Eicher sees himself only as "petit-fils d'un Jenisch". The “Gypsy rock poet” Eicher, according to the Swiss World Week , was the invention of a culture manager and music promoter who discovered Eicher's tabooed Yenish grandfather (“Stephan, you're a gypsy from now on”).

A current Luxembourg group is the duo "D'Lompekréimer" (Lumpenkrämer), with Pit Vinandy and Oliver Kayser. The texts are in Jenisch, Luxemburgish, German, French and English.

Handicrafts

Some Yeniche not only show their craftsmanship in the production of wickerwork or carvings , but also make remarkable handcrafted woven chairs, bentwood and rattan furniture . They offer their products at prominent points on the streets, in markets and, with decreasing frequency, as peddler goods.

The Yenish still work as basket or chair weavers to this day, but the transition to purchased basketry and increasingly to large-format colorful plastic figures is noticeable in the street trade.

Yeniche in France and the Benelux countries also make artistic tin and copper goods.

The Museum der Kulturen Basel owns an extensive collection of Yenish handicrafts, which are primarily based on the museum's intensive collaboration with Engelbert Wittich , but cannot be seen in the permanent exhibition.

Visual arts

The Swiss Walter Wegmüller (* 1937, † 2020) was a Home and Verdingkind from the "Action Children of the Street". It remains to be seen whether he viewed himself as Yenish or Rome or both. In the magazine of the bicycle cooperative he is described as "a Rome child from the tribe of the Kalderash".

He was best known for his tarot cards . In addition to his painterly work, he was also active in plastic, participated in several films, designed a Swatch watch ( Oracolo ), etc. In 1972/73 he also made a “foray” into music: The 7up Sessions with Timothy Leary, Sergius Golowin and Brian Barrit and released the LP TAROT , cosmic music with Klaus Schulze, Walter Westrupp and many others. He was a member of the artist groups “Farnsburggruppe” and “visarte”. In the 1970s he was a co-founder, activist and temporary president of the Radgenossenschaft der Landstrasse , the umbrella organization of the Swiss Yeniche and Roma. In 2007 he took part in a meeting of Yenish cultural workers of the schäft qwant association .

Martin Schauer (* 1981) is a Yenish artist from Innsbruck. He lives as a freelance artist and works using acrylic , watercolor , colored pencils and mixed media on paper or canvas.

The Swiss Ernst Spichiger (* 1951), as a victim of children on the Landstrasse , found his way to his relatives and origins very late. His pictures, mostly oil on canvas, some using collage techniques, show the landscapes of his life on the one hand, but often also the thematic processing of his origins and the way society deals with his minority on the other. Today he is President of the Schinagl Association and lives as a traveling artist in a caravan.

Under the name Luis ( Luis Lucke , * 1956), another Yenish artist is presented on the website of the Yenish Cultural Association Austria. He was born into an extended Yenish family as the 14th child. His father was already active and known as a regional artist in Tyrol and the surrounding area. Luis was abducted to a correctional facility when he was about six years old. He was badly mistreated there. In France (Lyon) he was able to perfect his techniques.

Yenish language and literature

→ Main article : Yenish language

The Yenish is not a fully developed language , but consists of a semantically different, not very extensive separate sub-word inventory of German or, in France, also of French, including numerous borrowings from other languages. The main word inventory, grammar, syntax and sounding follow the surrounding majority language (e.g. German, also in dialectal form, French etc.). The communicative possibilities are therefore limited. It is not possible to present extensive and complex issues in detailed texts based solely on Yenish. As a result, authors with a Yenish self-image publish in the language of the majority society. The rare literary texts in the Yenish language are limited to small forms.

In the German-Luxembourgish Eifel, the regionally well-known dialect poet and Jenischer Peter Zirbes (1825–1901) published poems and stories.

In Germany, Engelbert Wittich (1878–1937) published folklore and cultural history about Sinti and Yeniche. He also published poems and songs in Jenisch.

The Swiss Yeniche Albert Minder (1879–1965) published the “Korber Chronicle” in 1948, a kind of moral painting of the Yeniche in Switzerland in the 19th and early 20th centuries.

The Swiss Yenish Mariella Mehr (* 1947) became internationally known for her writings about her past as a victim of the Kinder der Landstrasse aid organization . She sees herself less as a Swiss and more as a Roma writer. She publishes in German and occasionally in Romani and is a member of the International Romani Writers (IRWA), of which she was temporarily vice-president. In 1998 she received an honorary doctorate from the University of Basel for her literary achievements as well as for her commitment to minority politics .

The Austrian Yenish Romed Mungenast (1953-2006) published mainly short texts and poems in German and Jenisch.

The Austrian Yenish Simone Schönett (* 1972) dealt with her childhood in Austria in her novel “Im Moos”.

The Swiss Yeniche Peter Paul Moser (1926–2003) self-published a three-volume autobiography with many reprints of documents from his files as a victim of the Kinder der Landstrasse aid organization .

The Swiss Yenish Venanz Nobel (* 1956) publishes newspaper articles and book chapters in German on the history of the Yenish and Yenish life today.

The German Helga Röder (* 1929) wrote two documentary-biographical novels.

Everyday culture

Feckerchilbi in the 19th century

From 1722 to 1817 there was an annual " Feckerchilbi " in Gersau on Lake Lucerne - an independent republic until 1798 . It was largely shaped by so-called "travelers", which means Yenish, Manouches , Sinti and Roma. In 1832 the Gersauer Feckerchilbi was banned. In 1982 the old occasion was revived as part of the 600th anniversary of the Republic of Gersau. Since then there have been "Feckerchilben" again at irregular intervals. With the participation of Yenish and Sinti, this Gersau fair was a sought-after tourist attraction and at the same time an important place for minority communication and self-affirmation.

After a long break, the bicycle cooperative began to hold the Feckerchilbi in Brienz in autumn 2009 . Since 2013, the Feckerchilbi has taken place at irregular intervals and in different locations, for example in 2013 in Zurich, 2016 in Bern and 2018 in Friborg.

Other public events of the Swiss Yeniche are religiously influenced, such as the pilgrimage to the Black Madonna in the monastery of Einsiedeln (Canton Schwyz), which has been taking place in July since 1999 or the pilgrimage to Notre-Dame-des-Marches in Broc FR , in which up to several hundred Yeniche take part . Swiss Yeniche also regularly go to Saintes-Maries-de-la-Mer in May for pilgrimages in honor of the patron saint Sarah, a custom that was apparently adopted by the Roma.

Free-church Swiss Yeniche also regularly have larger meetings.

Yeniche are regularly active as market feeders and showmen without being particularly perceived as such. Nothing is known from other western and central European countries about meeting points and occasions of outstanding importance such as in Switzerland.

Sports

Bootsch tournament 2005 in Singen

In Ichenhausen (Bavaria) there has been a football club with a Yenish identity since 1980. It is by far the oldest union of Yeniche in Germany.

The boat's ( Botschen ) - in Italian- and French-speaking countries as bowls or as boules / petanque known - is a popular even with Jenischen game. In order to be able to play it, the Yenish do not require the usual equipment with balls and a measured margin. Field stones and open terrain are sufficient. In connection with the stimulation and development of peculiar group-typical social practices, Bootschen is described by Yeniche as “a traditional Yenish game” and has been the subject of tournaments for several years. The fact that it is an old European game speaks for its wide European distribution. In the German-speaking world, the word “Botschen” can still be found today as a dialect relic in the Riograndenser Hunsrückisch . In Grimm's dictionary the "Botzkugel" is reminiscent of the old game.

Boundaries and similarities

Since marginalization and exclusion processes and their consolidation are not ethnic or territorial peculiarities, but universal and timeless, there were and are socio-culturally similar groups elsewhere, for example the Burakumin in Japan, the Pavee in the Anglo-Saxon countries, the Quinqui in Spain, the Sarmastaari in Baluchistan or the Gadawan Kura (" hyena people ") who roam Nigeria as showmen, jugglers and faith healers.

In relation to Roma, Yenic families traditionally represent a strict demarcation up to and including a declared ban on marriage, which under the conditions of living together in socially disadvantaged areas has meanwhile "partially" relaxed, as one author said in the late 1970s.

Conversely, Sinti ( Manouches ) at least practice a no less strict demarcation, including exclusion from the community in the event of rule violation, compared to Yeniche. It is said that they often "express disdain for the Yeniche". In contrast, non-those women from the majority society - according to a study from the 1960s - are sought-after marriage partners.

On the international political level, the non-roma groups, to whom a “errant” past and / or present is ascribed, are often referred to collectively in Europe as “travelers”.

self-organisation

Mergers, history

Founding meeting of the bicycle cooperative , Bern, 1975

After the public protests against the Kinder der Landstrasse aid organization, the first Yenish organizations emerged in Switzerland with the emergence of a social and civil rights movement.

The Radgenossenschaft der Landstrasse was founded in 1975 and has had the status of a state-recognized umbrella organization for “travelers” in Switzerland since the 1980s. She is a member of the International Romani Union (IRU). For a long time, the group representatives in the “Radgenossenschaft” agreed on a common self-image as “traveling” groups.

Self-description, 1991

In a broader sociographic definition, it referred to itself as the overall representative of the " Gypsies " and described the Yenish as a "tribe of the Roma" and as having immigrated from India. “The gypsies form a mixed community of Sinti, Romani and Yenish, welded together by their fate, by persecution and distrust of the sedentary environment” (Radgenossenschaft, 1992). The wheel cooperative has been associated with the International Romani Union (IRU) since 1979 .

In 1985, the majority of the cycling comrades decided on a fundamental reorientation: away from the close cooperation with Roma groups and towards the most exclusive possible representation of Yeni interests. Since politics and administration continue to be the organization of all Swiss “travelers”, regardless of the strong dominance of Yenic interests, it is the only Yenic organization that is also required to represent the interests of Roma. Membership in the IRU and the representation of Roma interests are resolutely criticized and rejected by the Austrian and German associations and some of the Swiss Yenic organizations.

Self-description, December 2016

At times, the bicycle cooperative announced that it was only the “umbrella organization of the Yeniche in Switzerland”. Although it traded as the “Interest Group of the Travelers in Switzerland”, like other Yenish associations, it clearly distinguished itself from the Roma minority. The existence of a “Yenish people” is still postulated and, for Switzerland, that it is almost identical to the “traveling people”, as there are hardly any Sinti in Switzerland. The few would “travel”, they were “related to Yeniche”. According to a description from 1992, the attribute "Jenisch" is not ascribed from the outside or as attributed to itself, it is defined in a national-ethnic way, it is considered natural and innate, because the essential criterion is the biological "descent": Yenish are as "travelers" to be used when they “go on a journey”. “Travelers” are only “Yeniche” if they are related to them.

One would like to see the Roma, who are now firmly resident in Switzerland, as a separate national minority apart from the Yenish minority. Since they too would “travel”, the cycling cooperative is again demanding, as it has for years, with a view to the status of foreigners “transit places” as occasional “stopping opportunities” for the way out of Switzerland, instead of permanent jobs in Switzerland with a view to the social situation. Although Roma “from abroad” are “people like you and me” who need “living space”, there must be a spatial separation within Switzerland of Swiss marketers, showmen, etc. from the Yenish and Sinti population groups the living space ”for this is“ already scarce ”. In this sense, the bicycle cooperative declares that it "supports" the interests of all Roma. In the meantime (2016) it describes itself as the “umbrella organization of the [Swiss] Yeniche and Sinti”. These are "national minorities of Switzerland", whereby the plural can be regarded as incorrect insofar as only an overall minority of "travelers" is legally recognized in Switzerland. In the official definition, these are Yenish and Sinti in common. In its statutes, which were revised in 2016, it declared “the interests of the Yenish, Sinti and Roma in Switzerland, both the traveling and the sedentary part of these minorities” and again closed “the recognition of the Yenish, Sinti and Roma as national minorities” their goal. This development can be described under the heading of ethnicization .

In 2015, the bicycle cooperative, the Schäft Qwant association and the more recent associations “Cooperation Yenish Culture” and “Organization Jenisch-Manisch-Sinti” approached the Swiss Federal Council with a petition, which was submitted in 2016 with more than 1,000 signatures “by some well-known personalities” has been. This in turn calls for the separate recognition of two national minorities and, in the abandonment of the previous title “Travelers”, under the respective self-designations “Yeniche” or “Sinti”. With this, the initiative reacted to the fact that “in particular ... the vast majority of the sedentary Yeniche and Sinti are without minority protection”, since their real way of life is not that of a “ traveling people ”.

The cooperative driving Gypsy Culture Center was established in 1985 after the reorientation of the bicycle cooperative as a spin-off with the aim of maintaining and improving the cooperation between Yeniche, Sinti and Roma as before, and in this sense of doing public relations work.

In 1986, the Yenish and Sinti established the Naschet Yenish Foundation with state and private donations . The purpose of the foundation was to make amends for those affected by the “relief organization” and had a fund in the millions. However, a large part of the fund's money was used for other purposes. As a result, the foundation management was released from their duties. A new disbursement commission was constituted in 1991 under the umbrella of a semi-state re-establishment, the foundation for reparation for the children of the Landstrasse . Naschet Jenische has been a counseling facility ever since.

In 1992, as a counter-organization to the Naschet Jenische Foundation, the Association for Children of the Landstrasse Interest Group was founded, which advocates coming to terms with the past and rehabilitating those affected.

The Schinagl association , which was founded a few years ago, has set itself the goal of enabling a driving lifestyle that is adapted to new economic environments by means of new vocational training programs.

Around 2005, Yenish interest representatives were given the opportunity to participate in the discourse with representatives of German politics about the text for a memorial for the Sinti and Roma of Europe murdered under National Socialism . The public attention for the group increased and internally stimulated the readiness for self-organization. Several Yenish start-ups emerged in quick succession, so that today there are a large number of Yenish or Yenish-led interest groups in German-speaking countries.

In 2004 the European Roma and Traveler Forum was founded as an NGO associated with the Council of Europe, with its headquarters in Strasbourg. The Landstrasse Radgenossenschaft is also represented there. In contrast to the usual behavior of the RG, your representative in the institution, which is primarily determined by Roma, is not a Yenish but a Manouche from French-speaking Switzerland .

The Kochemer Loschen community , which was founded by some Yeniche in Luxembourg and the surrounding area, supports Yenish youth.

In Singen there has been a "Yeniche Association" since 2003.

In 2016, the Friends of the Yeniche and other travelers eV was founded in Singen , which is committed to the creation of a Yenish cultural center.

The Union of Representatives and Associations of Swiss Nomads (UVVSN) is an association of several associations and representatives of Swiss travelers. It was founded in 2016 with the aim of supporting and maintaining the mobile lifestyle of the Swiss nomads in their country. It was also founded to preserve the Yenish and Sinti culture in Switzerland.

aims

In Switzerland, based on international legal agreements and in accordance with the federal court ruling, the cantons are obliged to create places for the traveling population groups and to enable school-age children to attend school. In contrast to Germany and Austria, where the corresponding demands were not echoed, in Switzerland some stands for permanent stay in winter and some transit areas for travel have been created and more are being planned.

In addition to improving the number of stands and transit areas, Swiss Jenische interest organizations are calling for trade facilitation for medium-sized marketers. School and state-regulated vocational training they problematize as a “danger” with “catastrophic consequences”. “The travelers”, so one of their spokesmen, “don't have to be able to do more than write their name and do some math.” The bicycle cooperative and the qwant association argue for an expansion of child labor . Trade licenses should be available "if possible from the age of twelve".

For many years, the Swiss Cycling Association of Landstrasse, as the umbrella organization for Swiss “travelers”, has been calling for the “different cultures” of non-Swiss and Swiss travelers to be “separated” by different places. One reason was that “foreign Yeniche, Sinti and Roma” used the open borders and foreigned, overcrowded and polluted the squares. As a Swiss one has a different “way of dealing with the environment, in personal hygiene, in social matters.” Especially since Roma “live more like in traditional Islamic societies”.

Therefore it should

• Provide well-equipped and foreigner-free standing and transit areas for Swiss travelers and
• Separate passage areas "with minimal infrastructure" for foreigners.

Complete overview

• Radgenossenschaft der Landstrasse , Switzerland, founded in 1975, [31]
• FC Grün-Weiß Ichenhausen , Ichenhausen (Bavaria), founded in 1980
• Traveling gypsy culture center for "Yenish, Sinti and other travelers", Switzerland, founded in 1985
• Naschet Jenische , Switzerland, founded in 1986
• Jenischer Kulturverband , Austria, founded in 2001
• Yeniche Association V., Singen, Germany, founded in 2003
• Transnational association, qwant , Switzerland, founded in 2003
• Association Action Sinti et Jenisch Suisses, French-speaking Switzerland, founded after 2005
• Jenischer Bund , Germany, founded in 2006
• Swiss Traveler Movement , Switzerland, founded in 2013
• Blog of the Luxembourg Yenish community Kochemer Loschen
• Schinag (e) l Association, Switzerland
• Friends of the Yeniche and other travelers
• Union of Representatives and Associations of Swiss Nomads, Switzerland , founded in 2016

literature

• Literature on the subject of Yeniche in the catalog of the German National Library

Fiction

• Robert Domes : Fog in August: The life story of Ernst Lossa . cbt , Munich 2008, ISBN 978-3-570-30475-4 .
• Helga Röder: Tamara from the Yenish people. Childhood and everyday life of a gypsy girl. Marsilius-Verlag, Speyer 2004, ISBN 3-929242-33-8 .
• Helga Röder: Tamara. War years of a girl. Create and work in good and bad days. Scheinerling-Verlag, Neulußheim o. J, ISBN 3-9809779-0-0 .
• Thomas Sautner : Fox earth. Picus, Vienna 2006, ISBN 3-85452-498-6 .
• Hans-Jörg Schneider: Hunkeler does things. Bastei Lübbe, Bergisch Gladbach 2006, ISBN 3-404-15435-5 .
• Michael Theurillat : Sechseläuten. Ullstein, Berlin 2010, ISBN 978-3-548-60944-7 (= List-TB. 60944).
• Simone Schönett: re: mondo. Edition Meerauge, Klagenfurt 2010, ISBN 978-3-7084-0385-4 .

Plays

• Gerhard Zahner : The Reis' play with funding from the state of Baden-Württemberg about the Yeniche, directed by Mark Zurmühle .

Studies on sub-areas and individual questions

• Günter Danzer: Jenisch diebra en Oberberg. Hess, Syrgenstein 2006, ISBN 3-935128-03-7 (expressions and idioms, songs and poems, stories and plays, lists of words).
• Guadench Dazzi / Sara Galle / André Kaufmann / Thomas Meier: Puur and Kessler. Sedentary people and travelers in Graubünden. Edited by the Institute for Cultural Research Graubünden jkg, Baden 2008, ISBN 978-3-03919-090-4 .
• Gerhard Fritz: A gang of all kinds of predatory rascals. Public safety in southwest Germany from the end of the Thirty Years War to the end of the Old Empire. (= Stuttgart historical studies on regional and economic history), Ostfildern 2004.
• Hildegard Ginzler: The "Musfallskrämer" from the Eifel. Development of the wire goods trade in Neroth as an example of self-help in a low mountain range. Society for Folklore, Mainz 1986, ISBN 3-926052-00-7 .
• Hasso von Haldenwang: The Yeniche - memories of the Wildenstein peddler. Baier, Crailsheim 1999, ISBN 3-929233-19-3 .
• Franz Jansky: Noppi Gadschi. Jenisch Baaln. Lower Austria, self-published, Loosdorf 1991.
• Hans-Günther Lerch: "Tschü lowi ...". The manic in pouring. The secret language of a social fringe group, its history and its sociological background. Casting 1976.
• Clo Meyer: "Weeds of the country road". Industrial society and immobility using the example of the wandering clans and Swiss politics on the Graubünden Yeniche from the end of the 18th century to the First World War. Desertina-Verlag, Disentis 1988, ISBN 3-85637-127-3 .
• Fritz Neuschäfer: The history of the “Yenish” and “Manic” in Giessen. In: Manfred H. Klös (arrangement): A piece of Giessen history. Giessen o. J. (1988), pp. 51-55
• Ulrich Friedrich Sacrificemann : The "Mäckes" - On the history and change in meaning of a dirty word. In: Nassau Annals. Vol. 109, 1998, pp. 363-386.
• Toni Pescosta: Die Tiroler Karrner, On the disappearance of the traveling people of the Yeniche. Wagner, Innsbruck 2003, ISBN 3-7030-0385-5 .
• Johann Plenge : Westerwald peddlers and country walkers. In: Studies on the situation of the peddler trade in Germany. Vol. 2, Leipzig 1898.
• Wolfgang Scheffknecht: Poverty and need as a social problem: Aspects of the history of vague marginalized groups in Vorarlberg from the 16th to the 18th century. In: Innsbruck historical studies. 12/13 (1990), pp. 9-96
• Heidi Schleich: The Yenish language in Tyrol. Diploma thesis, University of Innsbruck 1998
• Heidi Schleich: The Yenish in Tyrol. Language and history of the Karrner, Laninger and Dörcher. EYE, Landeck 2001, ISBN 3-901735-09-7 . (with a contribution by Anton S. Pescosta)
• Ernst Schubert: Poor people. Beggars and Jauners in Franconia in the 18th century. Degener, Neustadt an der Aisch 1983 (= publications on Franconian history, series IX: depictions from Franconian history, 26)
• Wolfgang Seidenspinner: Abandoned rabble. Poverty and the wandering underclass in the 18th century. In: Journal for the history of the Upper Rhine. 133: 381-386 (1985)
• Wolfgang Seidenspinner: Yeniche. On the archeology of a suppressed culture. In: Contributions to folklore in Baden-Württemberg. 8: 63-95 (1993).
• J. Weber, Der Matzenberg: Social- historical study on the development of the village Carlsberg in the 18th century. Contribution to the history of the Leininger Land, Landau / Pfalz 1913
• Willi Wottreng : Gypsy chief. From the child of the country road to the spokesman for travelers - the fate of Robert Huber . Orell Füssli Verlag, Zurich 2010, ISBN 978-3-280-06121-3

General / large-scale investigations and presentations

• Gerhard Ammerer : Heimat Strasse. Vagantes in Austria of the Ancien Régime. Vienna / Munich 2003, ISBN 3-486-56728-4
• Christian Bader: Yéniches - Les derniers nomades d'Europe. Paris 2007, L'Harmattan, ISBN 978-2-296-03675-8
• Helena Kanyar Becker (Ed.): Jenische, Sinti and Roma in Switzerland. (with texts by Cristina Kruck, Graziella Wenger, Thomas Meier, Venanz Nobel and others) Schwabe, Basel 2003, ISBN 3-7965-1973-3
• Alfred Höck: Wandering crockery dealers and their connections to crook. In: Contacts and Limits. Problems of folk, cultural and social research. Festschrift for Gerhard Heilfurth for his 60th birthday. Göttingen 1969, pp. 439-451
• Thomas Huonker : Traveling people - persecuted and ostracized. Yenish résumés. Published by the Radgenossenschaft der Landstrasse. Limmat, Zurich 1987, ISBN 3-85791-135-2
• Thomas Huonker, Regula Ludi : Roma, Sinti and Yeniche. The Swiss gypsy policy at the time of National Socialism. Chronos, Zurich 2001, ISBN 3-0340-0623-3
• Carsten Küther: People on the street. Vagging lower classes in Bavaria, Franconia and Swabia in the second half of the 18th century. Göttingen 1983
• Walter Leimgruber : A local culture in the wake of global tendencies: The Yeniche. In: Rainer Alsheimer / Alois Moosmüller / Klaus Roth (eds.), Local cultures in a globalized world: Perspectives on intercultural areas of tension. Waxmann, Münster et al. 2000 (= Munich contributions to intercultural communication, 9, ISBN 3-89325-926-0 ), pp. 165-184
• Leo Lucassen: A Blind Spot: Migratory and Traveling Groups in Western European Historiography. In: International Review of Social History. Volume 38 (1993) No. 2, pp. 209-235
• Leo Lucassen, Wim Willems, Annemarie Cottaar: Gypsies and Other Itinerant Groups. A Socio-Historical Approach. London et al. 1998, ISBN 0-312-21258-5 .
• Andrew Rocco Merlino D'Arcangelis: The persecution of the socio-linguistic group of the Yeniche (also known as the German land drivers) in the Nazi state 1934–1944. Dissertation at the Hamburg University for Economics and Politics, 2004; available on the Internet at [32] (PDF; 10.3 MB) or [33]
• Thomas Dominik Meier / Rolf Wolfensberger: A home and yet not: Homeless and non-settled people in Switzerland (16th-19th centuries). Chronos-Verlag, Zurich 1998, ISBN 3-905312-53-0
• Ulrich Opfermann: The Yeniche and other travelers. A minority justifies itself. In: Yearbook for Research on Antisemitism. 19 (2010), pp. 126-150
• Radgenossenschaft der Landstrasse (Ed.): Jenische Kultur. An unknown wealth. What it is, how it was, how it lives on . Zurich 2018 (102 pages), ISBN 978-3-033-06713-4
• Radgenossenschaft der Landstrasse (Ed.): La culture Yéniche. Un trésor inconnu. Son essence, son passé, son evolution aujourd'hui . Zurich 2018 (102 pages)
• Martin Rheinheimer : Poor people, beggars and vagabonds. Survival in need. 1450-1850. Frankfurt a. M. 2000
• Bernhard C. Schär: From “vagabonds” to Yeniche: emancipation of travelers in the spirit of hippie romanticism. In: Bernhard C. Schär, Ruth Ammann, Marc Griesshammer, Stefan Bittner (eds.): Bern 68. Local history of a global departure - events and memories. here + now, Zurich 2008, ISBN 978-3-03919-078-2 , pp. 179–191
• Ernst Schubert: Mobility without a chance: The exclusion of the traveling people. In: Winfried Schulze (Hrsg.): Corporate society and social mobility. Oldenbourg, Munich 1988, pp. 113-164. (= Writings of the Historical College, Colloquia 12)
• Urs Walder: Nomads in Switzerland. Züst, Zurich 1999, ISBN 3-905328-14-3 (photos by Urs Walder, text contributions by Mariella Mehr , Venanz Nobel, Willi Wottreng ) (excerpt online)
• Peter Widmann: The long way to equal opportunities: Sinti and Yeniche in German local politics since 1945. In: Zeitschrift für Geschichtswwissenschaft. 49 (2001), pp. 510-525
• Peter Widmann: On the outskirts of the cities. Sinti and Yeniche in German local politics. Metropol, Berlin 2001, ISBN 3-932482-44-1 [example Freiburg]

Audio

• Karin Lehner : Fahrendes Volk - On the history of the Yenish minority ORF- Ö1 broadcast Radiocolg ,
• Viktoria Balon : From a people of the “travelers” - “Do you understand Sesshafter me Yeniche?” , Deutschlandfunk , Das Feature

Movies

• unheard of Jenisch , documentary by Martina Rieder and Karoline Arn, film music Stephan Eicher , Reyn Ouwehand, Patrick Waser, Dschoint Ventschr , Switzerland 2017
• Nebel im August , feature film by Kai Wessel , Germany / Austria 2016 (adaptation of the factual novel of the same name by Robert Domes about the life of Ernst Lossa )
• young and jenisch. Documentary by Martina Rieder and Karoline Arn, Dschoint Ventschr , Switzerland 2010
• Chronicle of nomads in Switzerland. Oliver M. Meyer and Thomas Huonker, Switzerland 2005 as a special on the DVD The last free man appeared
• Gonzerath. SWR -Hierzuland-Reportage, Germany 2004
• When the street calls. ZDF television production, directors: Maike Conway , Matti Bauer, content advice Christof Baudrexel, Ulrich Opfermann , Germany 2001
• Dealer villages in Hohenlohe. SWR report, Germany 2001
• Out and about with Yeniche. Report SF DRS , Switzerland 1998
• Journal de Rivesaltes 1941–1942 Directed by Jacqueline Veuve , report on the Rivesaltes reception camp, which also included Yenish families, Switzerland 1997
• I am a Yenish man. A journey through the fifth Switzerland , documentary by Stascha Bader 1996
• Children of the country road. Direction: Urs Egger with Jasmin Tabatabai , documentary film, Switzerland 1992
• The last free people. Documentary by Oliver M. Meyer, Switzerland 1991 (Zurich Film Prize 1992)
• Beyond the country road. Directed by Marianne Pletscher, SF DRS , Switzerland 1986
• People passing by Max Haufler's feature film , Switzerland 1941
• SRF broadcasts and contributions on the subject of Yeniche

play

• Die Reis' , play by Gerd Zahner , world premiere in 2018 in Singen (Hohentwiel) , directed by Mark Zurmühle , Production Theater Konstanz [34]

Web links

Wiktionary: Jenischer  - explanations of meanings, word origins, synonyms, translations

Commons : Yeniche  - collection of images, videos and audio files

General

• thata.ch - Homepage of the historian Thomas Huonker about Yeniche, Sinti and Roma
• Swiss travelers in the past and present - Homepage on the present and history of the Yeniche, Sinti and Roma in Switzerland, publisher: Stiftung Zukunft für Schweizer Fahrende

Places, regions, people

• gummi-insel.de ( Memento from September 22, 2013 in the Internet Archive ), - Gießen
• Siegfried Stahnke: Mousetraps from Neroth. Home work - traveling trade - Jenisch spoken. In: Heimatjahrbuch 1985. Landkreis Vulkaneifel 
• Speicher (Eifel) ( Memento from November 8, 2011 in the Internet Archive )
• Wildensteiner peddler (Swabia; PDF; 2.3 MB), book excerpt
• Tyrol, Karrner

Individual evidence

1. ^ Friedrich Kluge: Rotwelsch. Sources and vocabulary of rogue language and related secret languages. Strasbourg 1901 (ND 1987), p. 175 f.
2. ↑ Detailed description of all those robbers, thieves, ..., Dillingen 1716 ("Dillinger List"). Kluge, p. 181 f., Incorrectly dated to 1721.
3. ↑ Outline of the Jauner and begging system in Swabia according to files and other secure sources from the author of the Constance Hans. Stuttgart 1793.
4. ↑ See: Outline of the Jauner- und Bettelwesens in Swabia according to files and other secure sources from the author of the Konstanzer Hans. Stuttgart 1793, introduction, pp. XVI – XVII, chap. I, pp. 8 f., 15, 22, chap. II, p. 13, chap. XV, pp. 285–299 (“Language of the Jauner”), here: p. 285, chap. XXI, p. 378, chap. 22, p. 394 f.
5. ↑ The Jauner language, in: Der Erzähler, No. 34, August 24, 1810, pp. 157f., See also: [1] and [2] .
6. ^ Siegmund A. Wolf: Dictionary des Rotwelschen: German crooks language. Bibliographisches Institut, Hamburg, 1985, 2nd, reviewed edition, pp. 144 f .; Yaron Matras : The Romani element in German secret languages: Jenisch and Rotwelsch. In: ders. (Ed.): The Romani element in non-standard speech. Wiesbaden 1998, pp. 193-230, here: p. 196.
7. ↑ Michael Faber: Showman. Folklore study of a traveling professional group in the Cologne-Bonn area. Bonn 1982, 2nd complete Ed., P. 24.
8. ^ Description of those seduced by the Inquisition… justified [n] Gaudiebe…, Römhild 1754, unpag .; JJ Bierbrauer: Accurate Description…. Kassel 1755, p. 13; " File list and description ..., " o. O. (Koblenz) o. J. (1762); Record-based index and description of various ... robbers and thieves ..., Bruchsal 1770 , wandering around in the Princely Hochstift Speyer, also neighboring chur- and high-princely Palatinate-Maynzisch-Trierisch-Heßisch and other imperial lands .
9. ↑ Ulrich Friedrich Opfermann: The "Mäckes" - On the history and change in meaning of a vicious word. In: Nassau Annals. Vol. 109, 1998, pp. 363-386.
10. ^ Hansjörg Roth: Jenische. In: Historical Lexicon of Switzerland . - Willi Wottreng : Gypsy chief. From the child of the country road to the spokesman for travelers - the fate of Robert Huber. Orell Füssli Verlag, Zurich 2010, p. 47: "Originally, this people was given a wide variety of names depending on the region: Chacheler, ...".
11. ↑ Framework credit foundation “Future for Swiss Travelers”, in: National Council, summer session 2001, sixth session, June 11, 2001, see: [3] . As early as 1979 Mariella Mehr : "... about 20,000 Yeniche" settled down and "a handful of clans who would still travel", see: Mariella Mehr: Those who insist on rights that are not documented anywhere. In: Tilman Zülch (ed.) And Freimut Duve: Gassed in Auschwitz, persecuted to this day. On the situation of the Roma (Gypsies) in Germany and Europe. Reinbek 1979, pp. 274-287, here: pp. 276 f.
12. ↑ Federal Council report on the situation of travelers in Switzerland, Part I, Bern 2006, p. 5.
13. ↑ Thomas Eigenmann, Rolf Eugster: Fahrende and spatial planning. Expert opinion, St. Gallen 2001, p. 11.
14. ↑ Thomas Eigenmann, Jon Gaudenz: Travelers and Spatial Planning Status Report 2010 Editor: Foundation Future for Swiss Travelers, St. Gallen 2010, p. 36 [Foundation Future for Swiss Travelers]
15. ↑ Andreas Hundsalz with the collaboration of Harald P. Schaaf, Social Situation of the Sinti in the Federal Republic of Germany (= series of publications by the Federal Minister for Youth, Family and Health, vol. 129), Stuttgart et al. 1982, p. 166.
16. ↑ "The approximately 8,000 'Yenish' living predominantly in the south and south-west do not belong to the Sinti and Roma": Answer of the Federal Government to the major question "Situation and demands of the Sinti, Roma and related groups", German Bundestag, 9th electoral period, 21 December 1982, printed matter 9 / 2.360, p. 1.
17. ↑ In 1980 Freese / Murko / Wurzbacher asked the Federal German social welfare offices about the number of "gypsies" and "land drivers" they knew. They named a ratio of 12,067 to 2,862, see: Christoph Freese, Matthias Murko, Gerhard Wurzbacher: Help for Gypsies and Landfarers. Suggestions for goal setting, planning and implementation of social help for gypsies and rural travelers with special consideration ... of § 72 Federal Social Welfare Act. Series of publications by the Federal Minister for Youth, Family and Health, vol. 86. Stuttgart / Berlin / Cologne / Mainz 1980, p. 251.
18. ↑ Andreas Schuler: Gerd Zahner and the Yeniche. In: Südkurier , October 5, 2018, p. 19.
19. ↑ See: Sophie Bouniot, Misère et rejet. L'histoire des Yeniches de l'affaire Bodein, in: L 'Humanité, May 16, 2007 ("En France, on ne connaît pas exactement leur nombre.": [4] ).
20. ↑ Alain Reyniers in “ Etudes Tsiganes ” (N ° 2/91 ), quoted from: Christian Bader: “Yéniches: les derniers nomades d'Europe” , Paris 2007, p. 93, google-books reference .
21. ↑ Pierre Hérisson, Avis N ° 194 sur le projet de loi, adopté par l'Assemblée Nationale, relatif à l'accueil et à l'habitat des gens du voyage (January 27, 2000); Direction de l'habitat, de l'urbanisme et des paysages, Les aires d'accueil des gens du voyage: Préconisations pour la conception, l'aménagement et la gestion, November 2002, p. 5, [5] .
22. ↑ Swiss Confederation, Federal Office of Culture: Yenish and Sinti as a national minority.
23. ↑ European Charter of Regional and Minority Languages : "Switzerland has defined Romansh and Italian as regional or minority languages ​​within the meaning of the Charter and recognizes Yenish and Yiddish as non-territorial languages."
24. ↑ European Charter of Regional and Minority Languages : "The" Radgenossenschaft der Landstrasse ", founded in 1975 and supported by the federal government since 1986, represents the interests of the domestic and foreign Yeniche and Sinti as an umbrella organization."
25. ↑ Nomadic culture of the Swiss Yeniche and Sinti - living traditions. Retrieved January 20, 2019 . 
26. ^ Homepage of the bicycle cooperative , notification from November 6, 2019
27. ↑ Statement by qwant : [6] .
28. ↑ There are many studies on social hot spots, but only a few that explicitly name Yeniche or at least “country drivers” who can be identified as non-Roma. The most important are the following: Christoph Freese / Matthias Murko / Gerhard Wurzbacher, help for gypsies and rural travelers. Suggestions for goal setting, planning and implementation of social aid for gypsies and rural travelers with special consideration of the possibilities of § 72 of the Federal Social Aid Act, Stuttgart 1980; Christoph Freese, On the past and present of the gypsies and rural travelers in Germany. Attempt to explain subculture theory, Erlangen / Nürnberg 1980; Andreas Hundsalz with the collaboration of Harald P. Schaaf, Social situation of the Sinti in the Federal Republic of Germany (= series of publications by the Federal Minister for Youth, Family and Health, Vol. 129), Stuttgart et. old. 1982; Hans Weiss, Poverty and Education. Early education and school attendance of children in a trailer park on the outskirts of the city, West Berlin 1982 [Munich]; Hans-Günther Lerch, "Tschü lowi ...". The manic in pouring. The secret language of a social fringe group, its history and its sociological background, Giessen 1986, 3rd edition. Christoph Götz, Die Jenischen - a discriminated German minority in the past and in the present; based on the situation in the Singen area, Waldshut 1997; Peter Widmann, On the Edge of Cities. Sinti and Yeniche in German local politics, Berlin 2001 [Freiburg]; Marie-Therese Krings-Heckemeier / Meike Heckenroth / Stefan Geiss, program support of the federal-state program “Socially Integrative City”. Singen-Langenrain, final report on behalf of the German Institute for Urbanistics, Berlin 2002.
29. ↑ In addition to the literature mentioned, see also: “Münstertreff” designs exhibition against forgetting. “A culture in the hidden”: Insights into the life and fate of the Roma, Sinti and Yeniche, in: Caritasverband für die Rhein-Mosel-Ahr eV (Ed.), Annual Report 2002; "The Weststadt - creepy and colorful". A participation project as part of the community work Gießen-West (Diakonisches Werk Gießen) in October 2003, o. O. (Gießen) o. J. (2004).
30. ↑ Peter Widmann: On the edges of cities. Sinti and Yeniche in German local politics. Berlin 2001, p. 29.
31. ↑ Peter Widmann, excerpt from the barracks. The rise of social education and German local politics towards “Gypsies” since 1945, in: Michael Zimmermann (Ed.), Between Education and Destruction. Gypsy Policy and Gypsy Research in 20th Century Europe, Stuttgart 2007.
32. ↑ Toni S. Pescosta, Die Tiroler Karrner. On the disappearance of the traveling people of the Yeniche, Innsbruck 2003, p. 173 f.
33. ↑ Peter Widmann, excerpt from the barracks. The rise of social education and German local politics towards “Gypsies” since 1945, in: Michael Zimmermann (Ed.), Between Education and Destruction. Gypsy Policy and Gypsy Research in Europe in the 20th Century, Stuttgart 2007, pp. 510–531.
34. ↑ So the generalizing statement about a Munich trailer park. In differentiating the two groups, it relates to both Yenish and Roma: Hans Weiß, poverty and education. Early education and school attendance for children in a trailer park on the outskirts of the city, West Berlin 1982, p. 69.
35. ↑ Peter Riffenach: Korbmacher has to leave Wertheim . Main-Echo from September 29, 2009.
36. ↑ Hansjörg Roth, Yenish dictionary. From the vocabulary of Jenischer in Switzerland, Frauenfeld 2001, p. 9.
37. ↑ Suzanne Schärli / Silvia Bruinink, The tradition of travelers has its price, in: Caritas Zurich (ed.), Neighbors, No. 2/2009, p. 12; Social and debt advice from Caritas Zurich for traveling Yeniche: Archive link ( Memento of the original from February 15, 2010 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 272 kB). 
38. ^ Willi Wottreng : Wearable culture. In: Urs Walder: Nomads in Switzerland. Zurich 1999, pp. 19–38, here: p. 25. There also the rhetorical question about health care for Swiss traveling Yeniche, “which Yeniche can afford more than basic care?”, As required when changing communities on the trip would be: p. 33.
39. ↑ Media Bulletin for the third World Roma Congress in Goettingen, Germany, explanation of the Association of Travelers of May 16, 1981 in: [7] ; see. also: Mariella Mehr, Marginaux en Suisse: les tziganes, in: Scharotl, 7 (1982), No. 16, pp. 4–15, here: pp. 5, 7 with the photo of a stand that is obviously a social hotspot is.
40. ↑ club schäft qwant: [8] ; Radgenossenschaft: Willi Wottreng: Wearable culture. In: Urs Walder: Nomads in Switzerland. Zurich 1999, pp. 19–38, here: p. 35.
41. ↑ The discriminatory peripheral location of squares is criticized: Scharotl, 16 (1991), edition 3, p. 4 (social hot spots with sedentary residents in the immediate vicinity, there barracks as accommodation, poor infrastructure); Scharotl, 16 (1991), ed. 1, unpag. (“... a few square meters on the edge of motorways and airfields, in the vicinity of waste incineration plants and landfills”).
42. ↑ Ulrich Opfermann: The Yeniche and other travelers. A minority justifies itself. In: Jahrbuch für Antisemitismusforschung 19 (2010), pp. 126-150, p. 135. The author quotes from: May Bittel: Die Schule. In: Scharotl 16 (1991), no . 3, p. 24 ff.
43. ↑ According to one of your speakers, according to: Iris Michel: School: (Not) an institution for travelers? Swiss travelers between Schrändi and Schränze. Bern 2004, p. 50, see also: Archive link ( Memento of the original dated March 30, 2013 in the Internet Archive ) Info: The archive link was inserted automatically and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 955 kB). 
44. ^ According to the then President of the Radgenossenschaft, in: Radgenossenschaft. Info brochure, Zurich 2008, p. 8.
45. ↑ So the then president of the wheel cooperative, in: Willi Wottreng: Tragbare Kultur. In: Urs Walder: Nomads in Switzerland. Zurich 1999, p. 35.
46. ↑ Ulrich Opfermann, The Yeniche and other travelers. A minority justifies itself in: Yearbook for anti-Semitism research. 19 (2010), pp. 126–150, here: p. 143.
47. ↑ Only a few titles can be named here: Leo Lucassen: A Blind Spot: Migratory and Traveling Groups in Western European Historiography. in: International Review of Social History 38 (1993), pp. 209-23; Leo Lucassen, Wim Willems, Annemarie Cottaar: Gypsies and Other Itinerant Groups. A Socio-Historical Approach. London et al. 1998; Wolfgang Seidenspinner: Abandoned rabble. Poverty and the wandering underclass in the 18th century. in: Zeitschrift für die Geschichte des Oberrheins, 133 (1985), pp. 381-386; Wolfgang Seidenspinner: Yeniche. On the archeology of a suppressed culture. In: Contributions to folklore in Baden-Württemberg, 8 (1993), pp. 63–95.
48. ↑ The sources show a “socially very heterogeneous population with a mobile and sedentary lifestyle and with different cultural traditions”. This observation was made for Switzerland, but should be generalized. - Thomas Huonker, Regula Ludi: Roma, Sinti and Yeniche. Swiss gypsy policy at the time of National Socialism. Contribution to research [= publications of the Independent Expert Commission Switzerland - Second World War, vol. 23], Zurich 2001, p. 13.
49. ^ Thomas Huonker: Traveling people - persecuted and ostracized. Yenish résumés. Published by the Radgenossenschaft der Landstrasse, Zurich 1987, p. 11 f.
50. ^ Thomas Huonker: Traveling people - persecuted and ostracized. Yenish résumés. Published by the Radgenossenschaft der Landstrasse, Zurich 1987, p. 12.
51. ↑ Hansjörg Roth: Yenish dictionary. From the Yenish vocabulary in Switzerland. Frauenfeld 2001, p. 62 f.
52. ↑ Sergius Golowin: From Yenish Kesslers and Korbern, cunning traveling booksellers, card dealers, herb women, showmen, bathers, forest gypsies and moss people in the land of green freedom. Carouge / Geneva and Neuallschwil / Basel 1999, p. 290 f. - The author is a Czech-Swiss poet and co-founder of the Swiss “bicycle cooperative”.
53. ↑ Jenische.info
54. ↑ Robert Ritter: The anti-social, their ancestors and their descendants. In: Advances in genetic pathology, racial hygiene and their border areas 5 (1941), no. 4, pp. 137–155, here: pp. 151 f .; Arnold zu Ritter: Hermann Arnold, marginalized groups of the Gypsy people. Neustadt 1975, p. 6, 127.
55. ↑ See e.g. B .: Hildegard Ginzler: The "Musfallskrämer" from the Eifel. Development of the wire goods trade in Neroth as an example of self-help in a low mountain range. Mainz, Society for Folklore 1986; Hasso von Haldenwang: The Yeniche. Memories of the Wildenstein peddler. Crailsheim 1999, p. 17 ff .; J. Weber: The Matzenberg. Social historical study of the development of the village Carlsberg in the 18th century. Contribution to the history of the Leininger Land, Landau 1913.
56. ^ Ordinance on the admission of newly attracted people of December 31, 1842, Neue Sammlung, 6th section, pp. 253-254; Ordinance on the obligation to care for the poor of December 31, 1842, ibid., Pp. 255-258; Ordinance on Acquisition and Loss of Qualification as a Prussian Subject of December 31, 1842, in: ibid., Pp. 259-261.
57. ↑ An example: Alchen - Die Geschichte einer Siegerländes Dorfes, Siegen 1954, p. 49.
58. ↑ Wolfgang Grabe: Scheidbach : Memories of a place a hundred years ago  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.   (pdf; 504 kB). Ulrich Opfermann: "Mäckeser". On the history of the travelers in Oberbergischen in the 18th and 19th centuries ; in: Contributions to Oberbergischen Geschichte, Vol. 5, Gummersbach 1995; Pp. 116-128.
59. ↑ Hans-Günther Lerch: "Tschü lowi". The manic in pouring. The secret language of a social fringe group, its history and its sociological background, Gießen 1976.
60. ↑ Printed by Wolfgang Ayaß (arr.), “Community foreigners”. Sources on the persecution of "anti-social" 1933–1945 , Koblenz 1998, no. 50.
61. ↑ Ulrich Opfermann: The Yeniche and other travelers. A minority justifies itself. In: Yearbook for Research on Antisemitism. 19 (2010), pp. 126-150, pp. 148ff.
62. ↑ Andrew d'Arcangelis: The Yeniche - persecuted in the Nazi state 1934-1944. A socio-linguistic and historical study. Hamburg 2006, p. 312.
63. ↑ See the representation of the RHF system in: Michael Zimmermann, Rassenutopie und Genozi. the National Socialist "Solution to the Gypsy Question", Hamburg 1996, p. 148 f.
64. ↑ Zimmermann, Michael, Rassenutopie und Genozid. The National Socialist "Solution to the Gypsy Question", Hamburg 1996, p. 153, p. 436.
65. ↑ Ulrich Opfermann: The Yeniche and other travelers . A minority justifies itself, in: Jahrbuch für Antisemitismusforschung 19 (2010), pp. 126–150; ders., Review of: Andrew d'Arcangelis, Die Jenischen - persecuted in the Nazi state 1934–1944. A socio-linguistic and historical study, Hamburg 2006, in: Historische Literatur, Vol. 6, 2008, H. 2, pp. 165–168, see also: [9] .
66. ↑ Michael Zimmermann, Racial Utopia and Genocide. The National Socialist "Solution to the Gypsy Question", Hamburg 1996, p. 174; Karola Fings / Frank Sparing, Racism - Camp - Genocide. The National Socialist Persecution of Gypsies in Cologne, Cologne 2005, p. 211.
67. ↑ Michael Zimmermann, Racial Utopia and Genocide. The National Socialist "Solution to the Gypsy Question", Hamburg 1996, p. 314.
68. ↑ Oliver Seifert, Roma and Sinti in the Gau Tirol-Vorarlberg. The “Gypsy Policy” from 1938 to 1945 (= Tyrolean Studies on History and Politics, Vol. 6), Innsbruck / Vienna / Bozen 2005. On the initiative of sub-authorities who pushed for an expansion of the deportations, see for Austria also: Florian Freund / Gerhard Baumgartner / Harald Greifender: Deprivation of property, restitution and compensation of the Roma and Sinti, Vienna 2004, p. 24.
69. ↑ Patricia Pientka, The forced camp for Sinti and Roma in Berlin-Marzahn. Everyday Life, Persecution and Deportation, Berlin 2013, p. 57f.
70. ↑ Guenther Lewy, “Return undesirable”. The persecution of the Gypsies in the Third Reich, Munich / Berlin 2001, p. 433.
71. ↑ The dissertation by Andrew D'Arcangelis 2004 places Yeniche as a socio-linguistic group at the center of a discourse-historical presentation of the National Socialist “solution to the anti-social question”. The real history of the persecution only plays a marginal role there, see the review by Ulrich Opfermann .
72. ↑ See also the review on: Arno Huth, Persecution of the Sinti, Roma and Yeniche in the rural areas of the Kraichgau, the Neckar valley, the Elz valley and the building land. A documentation, Mosbach-Neckarelz 2009, in: Nevipe. Circular letter of Rome e. V. , 6 (2010), No. 47, pp. 3–5, see also: [10]  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. .  
73. ↑ ^{a b} Complete text on the information boards of the monument , Documentation and Cultural Center of German Sinti and Roma, press kit, pp. 16–20, pdf
74. ↑ Der Spiegel online, Buildings will start in February, January 28, 2008, [11] .
75. ↑ As a standard publication on Nazi gypsy and land driver policy: Michael Zimmermann: Rassenutopie und Genozid. The National Socialist "Solution to the Gypsy Question". Hamburg 1996 (Hamburg contributions to social and contemporary history, vol. 33); as a regional study that deals with both those called “Gypsies” and those called “Yeniche”: Ulrich Friedrich Opfermann: The registration of Gypsies in National Socialism: Responsibility in a German region . In: Romani Studies (continuing Journal of the Gypsy Lore Society), 5th Series, Vol. 11, No. 1 [2001], pp. 25-52; as local studies with references to the deportation of “Yeniche” to concentration camps: Karola Fings, Frank Sparing: Racism - Camps - Genocide. The National Socialist Gypsy persecution in Cologne. Cologne 2005, p. 211; Christoph Götz: "The Yeniche - a discriminated German minority in the past and in the present based on the situation in the Singen area." Waldshut 1997, p. 26.
76. ↑ See: [12] ; Ulrich Opfermann, The Yeniche and other travelers. A minority justifies itself in: Yearbook for anti-Semitism research. 19 (2010), pp. 126-150, p. 150.
77. ^ Commemoration of the state parliament of Baden-Württemberg in memory of the victims of National Socialism in Fichtenau, January 27, 2014 .
78. ↑ [13] according to information from the NS documentation center of the city of Krefeld, Ingrid Schupetta.
79. ^ Willi Wottreng: Wearable culture. In: Urs Walder: Nomads in Switzerland. Zurich 1999, pp. 19–38, here: p. 30.
80. ↑ Quotations from: Hans Joachim Döring, Die Zigeuner im Nationalozialistische Staat, Hamburg, 1964, p. 77.
81. ^ Hermann Arnold, Randgruppen des Zigeunervolkes, Neustadt 1975.
82. ↑ Peter Widmann, On the edges of cities. Sinti and Yeniche in German local politics, Berlin 2001.
83. ↑ See in the following: Walter Meier, Thomas Leimgruber, Roger Sablonier: Das Hilfswerk Kinder der Landstrasse. Historical study based on the files of the Pro Juventute Foundation in the Swiss Federal Archives (= Federal Archives Dossier 9), Bern 1998, [14] .
84. ↑ Ibid., P. 26 ff. ( Goals ).
85. ↑ Quotation in: Laurence Jourdan, Jenische als victim of social hygiene, in: Le Monde diplomatique. The global view, November 12, 1999, [15] .
86. ↑ Ibid., P. 73. The Yenish writer Mariella Mehr has written several books on the problem of child removal on the basis of her own biographical experiences.
87. ↑ Walter Meier, Thomas Leimgruber, Roger Sablonier: The aid organization children of the country road. Historical study based on the files of the Pro Juventute Foundation in the Swiss Federal Archives (= Federal Archives Dossier 9), Bern 1998, p. 84.
88. ↑ Germany: [16] ; Austria: [17] .
89. ↑ UN Convention on the Prevention and Punishment of Genocide. ( Memento of the original from November 21, 2008 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF, German text; 84 kB)  
90. ↑ § 220a StGB.
91. ↑ Art. 264 StGB .
92. ↑ See: Nadja Capus : The past stands forever still. The immortal right to prosecute under Swiss law. Bern 2006.
93. ↑ Ulrich Friedrich Opfermann: The Yeniche and other travelers. A minority justifies itself. In: Jahrbuch für Antisemitismusforschung, 19 (2010), p. 126–150, here: p. 141 f. On these alliances by Jenischen Opfermann 2010, p. 141 f .: “As internet initiatives and presentations they have a virtual character. ... The speakers act as substitutes without any apparent connection in a Yenish majority or even in a somehow tangible relevant minority. "
94. ↑ Hansjörg Roth: Yenish dictionary. From the Yenish vocabulary in Switzerland. Frauenfeld 2001, p. 64.
95. ↑ Christian Efing: Jenisch under showmen. With a glossary of written sources. Harrassowitz, Wiesbaden 2004 (= special language research, 10) as PDF, University of Wuppertal .
96. ↑ See e.g. For example: International Days of Yenian Cultural Creators, February 10-11, 2007, Stein am Rhein / Switzerland, in: [18] .
97. ↑ Robert Arnaud, Stephan Eicher: "J'aimerais un concert où l'on doive tendre l'oreille", in: Netzzeitschrift Le Temps , July 11, 2014, see: [19] .
98. ↑ Peter Keller, Nomade with roots, in: Die Weltwoche, edition 25/2010, see: [20] .
99. ↑ http://www.gigeregg.ch/index.php?rubrik=walterwegmueller
100. ↑ See: Scharotl, 7 (1982), No. 16, p. 2.
101. ↑ See: Own presentation of the history of the bicycle cooperative: Archive link ( Memento of the original from November 2, 2013 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. . 
102. ↑ martinschauer.at - website of the artist Martin Schauer with biography, examples of works
103. ↑ fahrende.ch ( Memento of the original from July 2, 2007 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. - Ernst Spichiger, biography and work examples 
104. ↑ Hansjörg Roth, Yenish dictionary. From the vocabulary of Jenischer in Switzerland, Frauenfeld 2001.
105. ↑ Rafaela Eulberg, “Language is my home”. Interview with the Romni writer Mariella Mehr, in: Schlangenbrut, 21 (2003), No. 82, pp. 21-25.
106. ^ The Lexicon of Bernese Writers: [21] .
107. ↑ See Romed Mungenast (Ed.): Jenische Reminiscences. Story (s), poems. Landeck / Tyrol 2001.
108. ↑ Simone Schönett: In the moss. Provincial Library, Weitra 2001, text excerpt ( memento of the original from May 16, 2005 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
109. ^ Peter Paul Moser, excerpts from his autobiography
110. ↑ Venanz Nobel: Wie dr Jänisch sich gspient… self-published, 2000. Text excerpt
111. ↑ Helga Röder: Tamara from the Yenish people. Childhood and everyday life of a gypsy girl. Marsilius-Verlag, Speyer 2004, ISBN 3-929242-33-8 , in the Rhineland-Palatinate Bibliography ; Helga Röder: Tamara. War years of a girl. Create and work in good and bad days. Scheinerling-Verlag, Neulußheim o. J.
112. ↑ On the participation of Roma cf. Excerpt from the novel of the 19th century, which as "Fecker violinist" introduces the readers to "brown ragged violinists, they were real gypsies", in: Scharotl, 8 (1983), ed. 18, p. 15.
113. ↑ SRF video portal ( Memento of the original from October 25, 2012 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. ; feckerchilbi.ch .  
114. ↑ Pilgrimage Broc FR ( Memento of the original of February 4, 2014 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF; 17 kB) 
115. ↑ SRF video portal  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. .  
116. ↑ forum - parish gazette of the Catholic Church in the canton of Zurich ( memento of the original from February 19, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. .  
117. ↑ http://www.kipa-apic.ch/download/20080730171440.pdf
118. ↑ fc-gruenweiss.de ( Memento of the original from December 1, 2017 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. - FC Grün-Weiß Ichenhausen 
119. ↑ [22] ; see. also an old Austrian game, the Watschelen: [23]
120. ↑ Pieter Hugo: The Hyena & Other Men. Munich 2007. (annotated illustrated book)
121. ↑ Christoph Freese, Matthias Murko, Gerhard Wurzbacher: Help for Gypsies and rural drivers. Suggestions for goal setting, planning and implementation of social help for gypsies and rural travelers with special consideration ... of § 72 Federal Social Aid Act. (= Series of publications by the Federal Minister for Youth, Family and Health, vol. 86) Stuttgart / Berlin / Cologne / Mainz 1980, p. 215; Hans Weiß: Poverty and Education. Early education and school attendance for children in a trailer park on the outskirts of the big city. Westberlin 1982, p. 81; Christoph Götz: The Yeniche - a discriminated German minority in the past and in the present based on the situation in the Singen area. Waldshut 1997, p. 26; Hansjörg Roth: Yenish dictionary. From the Yenish vocabulary in Switzerland. Frauenfeld 2001, p. 59; Peter Widmann: On the outskirts of the cities. Sinti and Yeniche in German local politics. Berlin 2001, passim .
122. ↑ George von Soest: Gypsies between persecution and integration. Weinheim 1979, p. 20.
123. ↑ Christoph Freese, Matthias Murko, Gerhard Wurzbacher: Help for Gypsies and rural drivers. Suggestions for goal setting, planning and implementation of social help for gypsies and rural travelers with special consideration ... of § 72 Federal Social Aid Act. (= Series of publications by the Federal Minister for Youth, Family and Health, vol. 86) Stuttgart / Berlin / Cologne / Mainz 1980, p. 10.
124. ↑ Andreas Hundsalz in collaboration with Harald P. Schaaf: Social situation of Sinti in the Federal Republic of Germany. (= Series of publications by the Federal Minister for Youth, Family and Health, Bd. 129) Stuttgart et al. 1982, p. 164.
125. ↑ Lucretia Jochimsen: Gypsies today. Investigation of an outsider group in a German medium-sized town. Stuttgart 1963.
126. ↑ ^{a b} See: Archived copy ( Memento of the original dated June 24, 2006 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. . 
127. ↑ Helena Kanyar Becker, Cliché and Reality, in: dies. (Ed.), Jenische, Sinti und Roma in der Schweiz, Basel 2003, pp. 15–18, here: p. 17.
128. ↑ Not every traveler is a gypsy, in: Scharotl, 17 (1992), no. 1, p. 21.
129. ^ HP of the Radgenossenschaft, accessed on July 8, 2008: [24] .
130. ↑ Cf. with Thomas Huonker, On the history of the recognition of Roma, Sinti and Yeniche as groups of victims of the Holocaust and as ethnic groups in Germany, Austria and Switzerland, in: Bernhard C. Schär / Béatrice Ziegler (ed.), Antiziganism in Switzerland and in Europe. History, Continuities and Reflections, Zurich 2014, pp. 77–91, here: p. 79.
131. ↑ Not every traveler is a gypsy , in: Scharotl, 17 (1992), no. 1, p. 21.
132. ↑ Daniel Huber (President of the Radgenossenschaft), Let's not divide ourselves apart, in: Editorial, “Scharotl”, No. 4/2015, see also: Archived copy ( Memento of the original from March 14, 2016 in the Internet Archive ) Info: Der Archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. . 
133. ↑ Daniel Huber (President of the Radgenossenschaft), Let's not divide ourselves apart, in: Editorial, “Scharotl”, No. 4/2015, see also: Archived copy ( Memento of the original from March 14, 2016 in the Internet Archive ) Info: Der Archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. . 
134. ^ Homepage of the wheel cooperative, see: [25] .
135. ↑ Swiss Confederation, Federal Office of Culture: Travelers - Recognition as a national minority. ( Memento of the original from December 2, 2014 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
136. ^ Articles of Association of the Bicycle Association, Article 2, Commercial Register of the Canton of Zurich, entry dated March 23, 2016; Handelsamtsblatt on March 30, 2016.
137. ↑ Minority rights, ethnicization, identity politics . In: Information platform humanrights.ch , accessed on January 5, 2017.
138. ^ Homepage of the wheel cooperative, see: [26] .
139. ↑ HP of the Radgenossenschaft, see: Archived copy ( Memento of the original from June 27, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. and [27] . 
140. ↑ On Naschet Jenische and the donation scandal: Thomas Huonker, project "On the way between persecution and recognition ...". Scientific final report, quoted according to: http://www.thata.ch/schlussberichtnfp5106def.htm http://www.thata.ch/abulletin27august1992html.html Status: October 20, 2009; Mariella Mehr: Working paper on the current situation of the Yeniche in Switzerland. In: Scharotl. 17 (1992), ed. 1, pp. 22-31, here: pp. 24 f., 27; Walter Meier, Thomas Leimgruber, Roger Sablonier: The aid organization children of the country road. Historical study based on the files of the Pro Juventute Foundation in the Swiss Federal Archives (= Federal Archives Dossier 9), Bern 1998, pp. 82, 84; Thomas Huonker: Deserved a golden nose for the suffering of the Yeniche? Legal fees: 904,000 francs. In: The weekly newspaper. May 24, 1991; Details Paul Moser In: Scharotl. 16 (1991), ed. 1, unpag.
141. ↑ Walter Meier, Thomas Leimgruber, Roger Sablonier: The aid organization children of the country road. Historical study based on the files of the Pro Juventute Foundation in the Swiss Federal Archives (= Federal Archives Dossier 9), Bern 1998, p. 82.
142. ↑ Scharotl, 29 (2004), ed. 4, p. 4; see also: [28] , [29] , [30]  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. .  
143. ↑ ^{a b} Presentation of the association and its goals on the website of the city of Singen
144. ↑ Josef Kelnberger, Singen am Hohentwiel: Jenische - the forgotten people . In: sueddeutsche.de . ISSN  0174-4917 ( sueddeutsche.de [accessed March 6, 2017]).
145. ↑ Südwest Presse Online-Dienst GmbH: Forgotten minority? Many Yeniche live in Singen . In: swp.de . January 9, 2017 ( swp.de [accessed March 6, 2017]).
146. ↑ What is the UVVSN? Retrieved January 20, 2019 . 
147. ^ Decision of the Federal Court of March 28, 2003 (129 II 321, published in Pra 3004/52 / 263I).
148. ↑ May Bittel, Die Schule, in: Scharotl 16 (1991), p. 24ff.
149. ↑ Iris Michel, Schule: (Not) an institution for travelers? Swiss travelers between Schrändi and Schräze, Bern 2004, p. 50.
150. ↑ According to the president of the bicycle cooperative in: Willi Wottreng, Tragbare Kultur, in: Urs Walder, Nomaden in der Schweiz, Zurich 1999, pp. 19–38, here: p. 8
151. ↑ See e.g. E.g. Scharotl, 33 (2008), ed. 4, p. 10.
152. ^ According to the then Vice President of the bicycle cooperative Daniel Huber. see: Dominik Gross: Travelers. The freedom to go . In: Die Wochenzeitung, January 29, 2009.
153. ↑ See main topic Foreign Travelers in the Scharotl . The Foundation Future for Swiss Travelers agrees with corresponding statements . cited: Scharotl, 24 (1999), ed. 2, p. 4 f.
154. ↑ Land sponsors a play about the Yeniche. In: swr.de. May 15, 2018, accessed October 24, 2018 . 
155. ↑ Singener Scheffelhalle: the play immerses itself in the world of the Yeniche. In: sueddeutsche.de. October 3, 2018, accessed October 24, 2018 . 
156. ^ Yenish archeology. In: Theater Today. December 2018, accessed December 3, 2018 . Review of the world premiere under the title 'Jenische Aräologie' by Michael Laages. In Theater Today , December 2018. 
157. ↑ APA-OTS press release , accessed on February 28, 2010.
158. ↑ Link to the broadcast with podcast, from May 4, 2020.