Is the use of mechanisms that only focus on the protection of individual human rights sufficient to protect the cultural identity of minorities? Much more can be achieved by adopting a system that applies the principles of equality and non-discrimination, and encompasses the recognition of a collective right to cultural identity. Culture and cultural identity are indeed important for the identification of groups and ethnicity. But are the Roma an ethnic group? Are they a minority? In answering these questions, Italy is used as a case study to illustrate the limits of non-discrimination provisions and the need to recognise the collective right to cultural identity.

There are approximately ten million Roma in Europe, making them the continent’s largest non-territorial minority. Despite this fact, the Roma continue to experience routine discrimination and marginalization in European countries. As a result they are seldom engaged in national political activism and are frequently at the bottom of the economic and social ladder. The severity of exclusion experienced by the Roma in societies which have long paid heed to the notion of individual, universal human rights - combined with their geographical dispersal and heterogeneous nature - makes the study of the Roma highly informative. This book examines the theoretical debate concerning the most appropriate way of protecting the fundamental human rights of the Roma, which also illuminates ways in which the rights of minority groups can be protected more generally. As a result, this work will be a valuable resource for social scientists and practitioners in the field of human rights.

What is the relationship between culture and human rights? Can the idea of cultural rights, which are predicated on the distinctiveness and exclusivity of a communitya (TM)s beliefs and traditions, be compatible with the concept of human rights, which are universal and a ~inherenta (TM) to all human beings? If we accept such compatibility, what is the actual content of cultural rights? Who are their beneficiaries: individuals, or peoples or groups as collective entities? And what precise obligations do cultural rights pose upon states or other actors in international law, or for the international community as a whole? International instruments on the protection of human rights do not provide self-evident answers to these questions. This book seeks to analyse these dilemmas and to assess the impact that they are having on international law and the development of a coherent category of cultural human rights.

Cultural Rights as Collective Rights offers a comprehensive analysis of the conceptualisation and operationalisation of collective cultural rights in distinct areas of international law. It also provides a wide panorama of case-law from every region of the world.

Thirty years after the collapse of Communism, and at a time of increasing anti-migrant and anti-Roma sentiment, this book analyses how Roma identity is expressed in contemporary Europe. From backgrounds ranging from political theory, postcolonial, cultural and gender studies to art history, feminist critique and anthropology, the contributors reflect on the extent to which a politics of identity regarding historically disadvantaged, racialized minorities such as the Roma can still be legitimately articulated.

This path-breaking book explains the processes through which the heterogeneous population of Roma in Europe constitutes itself into a transnational collective identity through the practices and discourses of everyday life, as well as through those of identity politics. It illustrates how the collective identity formation of the Roma in Europe is constituted simultaneously in the local, national, and European contexts, drawing attention to the mismatches and gaps between these levels, as well as the creative opportunities for achieving this political aim.

Jekatyerina Dunajeva explores how two dominant stereotypes—“bad Gypsies” and “good Roma”—took hold in formal and informal educational institutions in Russia and Hungary. She shows that over centuries “Gypsies” came to be associated with criminality, lack of education, and backwardness. The second notion, of proud, empowered, and educated “Roma,” is a more recent development. By identifying five historical phases—pre-modern, early-modern, early and “ripe” communism, and neomodern nation-building—the book captures crucial legacies that deepen social divisions and normalize the constructed group images. The analysis of the state-managed Roma identity project in the brief korenizatsija program for the integration of non-Russian nationalities into the Soviet civil service in the 1920s is particularly revealing, while the critique of contemporary endeavors is a valuable resource for policy makers and civic activists alike. The top-down view is complemented with the bottom-up attention to everyday Roma voices. Personal stories reveal how identities operate in daily life, as Dunajeva brings out hidden narratives and subaltern discourse. Her handling of fieldwork and self-reflexivity is a model of sensitive research with vulnerable groups.