The Romani People and Selected Churches in Slovakia: a description, analysis, and interpretation of their relations (1989-2007)

Abstract

The Romani People of Slovakia are marginalized in all areas of society including the church. The hypothesis of this study is that the influence of Christianity reduces the prejudicial marginalization of the Roma, providing them with a non-syncretistic faith that enables them to participate more readily within the selected churches of Slovakia. Two preliminary questions were asked prior to two main research questions. The first preliminary question asked what place the Roma occupy in Slovakia—politically, socio-economically and culturally. The answers to this question reveal that the Roma are marginalized in every aspect of life in Slovakia. Since this study began, two specific aspects of Romani life have become better. One is the positive steps made by the Slovak government toward the Roma, which were precipitated by Slovakia’s entrance into the EU. The second is the increase in NGOs that act as advocates for the Roma. But there is still much to be done to overcome the centuries of prejudice. A second preliminary question queries the religiosity of the Roma. Traditional Romani religiosity is syncretistic in nature. The first main research question regarding the impact of Christianity upon Romani spirituality is answered in conjunction to the question of Romani religiosity. This research project reveals that there is a new effort on the part of some individual churches, across denominational lines, which are seeking to help the Roma develop a single-faith religiosity. It is possible to identify three distinct faith levels on which the Roma practice their spirituality. The multi-faith level is where the largest majority of the Roma exist spiritually. But growing numbers are progressing to a transitional-faith level as they seek to find a more meaningful relationship with God. The central reason for such a kinesis is the acceptance that is shown to them by individuals—priests, pastors, lay people—and the willingness of their family to accept such a change. This helps transition them to a single-faith level on which they become active in the local church. The final research question focuses on the possibilities for the Roma to participate in the selected churches. A key element of this question is whether the Christian message, demonstrated in the lives of non-Roma and Roma alike, reduces the prejudicial marginalization of the Roma within the church so that doors are open for their involvement. In those situations where the Roma are allowed to function in a multiethnic congregation, there seems to be an atmosphere of acceptance that develops between the Roma and non-Roma. A possible explanation of this is that since neither the Roma nor the non-Roma can hide from the reality of racial tensions, they are forced to work through their prejudices. By doing so, the participants can come to an understanding of the other's ethnicity and in the process find common ground upon which to build a relationship. Other situations exist, however, where indigenous congregations have evolved intentionally in an effort to keep the Roma and non-Roma segregated. The goal in these instances has been to avoid outward conflict. But there seems to be a deeper issue that is at the heart of segregation: the desire to avoid facing the reality of personal prejudices and having those prejudices labeled as inappropriate. In such instances, the reduction in marginalization is limited, but the participation level is high. The contrast between the multiethnic church and the indigenous church forces a further question. What is more important: Romani participation within a church or the reduction of marginalization of the Roma within the church? From a biblical perspective, it would seem that both are equally important. What is not acceptable is that one be sacrificed in order to accomplish the other. The intentional segregating of the Roma from the non-Roma is counterproductive and actually has the potential to increase marginalization. It is the conclusion of this study that a multiethnic church is needed to help overcome the pejorative attitudes that exist and that such a church will increase the potential for Romani participation in the church. It is within a multiethnic church setting that the two key ingredients to reducing the marginalization of the Roma are found: first, the willingness of the non-Roma to accept the Roma as part of the church, and second, the willingness of the Roma to leave their syncretistic multi-faith for a single-faith life.