This article discusses Yugoslavia’s ethnic and Romani policies and the activities for maintaining common cultural practices among Romani writers and activists after the dissolution of the federation as a political entity, and it examines literary activities and narratives related to Yugoslav topics and the way in which they sustain and demonstrate Romani (post-)Yugoslav belonging. The article argues that a sense of Yugoslav belonging and cooperation has been maintained among Romani writers and activists with explicitly positive references to the legacies of Yugoslavia. These tendencies contrast with the official post-Yugoslav political discourse among the rest of the ethnic and national communities’ leaderships, which have been to a great extent built on criticizing Yugoslav policies and ideologies.
By
Sofiya Zahova
This paper presents a handful of ethnographic observations concerning the Romanian Romani people migrating to Poland in the 1990s. This migration wave, although not very well known in the world, became a very important factor influencing, among others, the perception of the Romanian Roms, the Romani people in general, and even citizens of Romania as such by Poles. For Romani immigrants, this was most often the first opportunity to stay abroad
By
Sławomir Kapralski and Paweł Lechowski
The focus of this work is on the position of Roma girls/women who have a different set of privileges as well as rights and often experience multiple forms of discrimination in relation to a number of categories of difference. Specifically, the life trajectories of three Roma women living in poverty and experiencing different levels of discrimination are presented and examined. Highlighting the multiple positioning that constitutes their everyday life, these life trajectories show that gender, ethnicity, socio-economic status and other categories of difference are not distinct and isolated realms of experience and that the impact of their intersections needs to be foregrounded. In sum, these brief excerpts undeniably show how discrimination has consistently denied these Roma women personal development, self-esteem, decent living conditions, livelihood opportunities and institutional services.
By
Lynette Šikić-Mićanović
This paper deals with the moment in 1948–1949, when the representative organization of the Romanian Roma unsuccessfully tried to obtain for them from the communist authorities the status of a national minority. For the Romanian Communist Party, the Roma represented a population that had to be brought into its sphere of influence. Discussions on the establishment of the People’s Union of the Roma lasted for several months but eventually led to the rejection of the request of the Roma leaders. The institutions involved in these discussions created documents, some of which are kept in the archives and allow us to study this moment in time.
By
Viorel Achim
In the year 1872, Chief G’psgolox from the Kitlope Eagle clan of the Xenaaksiala/Haisla people (in Kitlope Valley, British Columbia, Canada) decided to have a totem pole carved and erected. In 1928 the pole was cut down on behalf of a Swedish consul to be shipped to Stockholm the following year.
By
Anders Björklund
It was very common to force people to work for the Congo Free State, and the point of building the railway was to make transportations easier and to get rid of the time-consuming caravans. It is probably one of these men, forced to work until he died, that Moberg collected the skull from. There is no explanation for why he collected skulls in the first place, but he studied medicine for his exam when returning to Sweden.
By
Johan Hegardt
Like the lives of the saints, Brinton consciously crafted his own vita, iconography, and legend by inserting himself within the genealogy of his collection. From the portrait icon to the pious patron, the portraits of Christian Brinton tell us something of not only the actor, but also the narrative of Russian art that the collector constructed.
By
Mechella Yezernitskaya
Just as the Soviets could trade “Rembrandts for tractors,” Aschberg could trade icons for social capital, while his donations also served the purpose of establishing links between himself in Paris and his business, cultural, and political contacts in Stockholm and ensuring the longevity of Swedish contacts with its great neighbor to the east, Russia.
By
Carl Marklund
It is here claimed that it is practically impossible to determine whether the collector and connoisseur in question (namely Igor Immanuilovich Grabar, 1879—1960) was, indeed, saving his objects from scattering and destruction — or contributing to their further enslavement by exploiting them in a capacity that was radically alien, if not inimical, to their nature.
By
Irina Sandomirskaja
The Basilys had both the means and opportunities to collect and exhibit Imperial elite art and books. In doing so, it is argued here that they wished to present an alternative narrative of Russia’s past to the Soviet political, economic, and modernist artistic program that they witnessed unfolding in Soviet Russia.
By
Edward Kasinec
Issue 2021, 1-2: 
Baltic Worlds covers; the Baltic Sea Region, Eastern Europe, Russia, Caucasus and the Balkan area.
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