heaven is an upside-down world

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Diversity in Judaism






Chapter 2, Mishna 1(b)



"Rabbi [Yehuda haNasi] said: What is the proper path a person should choose for himself? Whatever brings glory to himself [before G-d], and grants him glory before others. Be careful with a minor mitzvah (commandment) as with a major one, for you do not know the reward for the mitzvos. Consider the loss incurred for performing a mitzvah compared to its reward, and the 'reward' received for sinning compared to the loss. Consider three things and you will not come to sin: Know what is above you: an eye that sees and an ear that hears, and all your deeds are recorded in the Book."



Last week we discussed the first statement of Rabbi. ("Rabbi" (Rah-bee) is the title of Rabbi Yehuda the Prince.) As we saw, Israel is charged with a dual mission in the world -- that we perfect ourselves before G-d and that we function as worthy role models to others, being a light unto the nations.




Rabbi's second statement is that we be as careful with "minor" mitzvos as we must be with more significant ones. One should never satisfy himself feeling he's keeping the "basics" -- the "important" stuff -- while letting a few of the burdensome details pass him by.



As Rabbi continues, the Torah rarely tells us the reward mitzvah performance earns us. We have no means of determining -- and certainly no right to arbitrate -- the relative importance of each mitzvah. We may well be surprised one day to discover that the "insignificant" deeds which no one takes much note of this world are far more consequential in the World to Come, whereas the high-profile ones down here will hardly be noticed up above. As the Talmud remarks, heaven is an upside-down world (Pesachim 50a). It could very well be that the few dollars and minutes we spent affixing that small mezuzah on our doorpost was far more precious to G-d than the many thousands we spent on that lavish Bar Mitzvah affair for our child. (And by the way, a mezuzah is supposed to be reexamined by a certified scribe twice every seven years.) We really have little way of truly knowing, and even more absurdly, we often borrow the same criteria we use to measure importance in the secular worl d -- prestige, public recognition -- to the spiritual realm. For better or worse, chances are we'll be in for some mighty big surprises after 120.

The commentators to our mishna make an interesting observation. Regarding the negative commandments the Torah generally does tell us the punishments incurred -- whether death penalty (of which there are four types), excision, lashes, exile, monetary fine, etc. Thus, our mishna's principle is true only regarding the positive commandments, not the negatives. What is the difference?




The commentators quote a midrash which explains by way of parable: A king had a large orchard surrounding his palace. He asked his workers to tend his orchard, and he did not tell them the worth of each tree and the wages they would receive for tending to each. The result was that all the fruit trees were cultivated and flourished, and the palace grounds became a tapestry of beauty. Now had the king told his workers the value of each tree, only the most valuable would have been cared for. The palace grounds would have become filled with exotic and magnificent trees, but would have lacked the harmony and variegated beauty of a truly breathtaking landscape.



This, explain the commentators, was G-d's intention as well. Had we been apprised of the relative worth of each mitzvah, we would have focused on the most lucrative alone -- to the neglect of many other worthy deeds. We would have begun to see mitzvah observance as an opportunity to earn reward alone -- almost as if "reward" were some kind of currency we accrue, to be "traded in" when we arrive in the World to Come.



This, however, is not the true concept of mitzvah observance. The mitzvos were not given to us in order to earn us reward or free mileage. They are to perfect ourselves, to make ourselves "whole" ("shalaim") in the terminology of Jewish thinkers. By performing all the mitzvos, we become whole and perfected human beings. The Talmud tells us that the Torah contains 248 positive mitzvos corresponding to the 248 limbs of a person's body (Makkos 23b). (The remaining 365 (out of 613) are negative commandments, correspond to the days of the year.) The message is that each mitzvah perfects our spiritual bodies and our characters in its own unique way. Had we focused on a few mitzvos -- even theoretically very important ones -- we would have denied ourselves the true perfection which must be our aspiration.

The negative commandments, however, are a different matter. There is far less harm knowing the punishments: we will hopefully not do any of them anyway. (I was told of a case in which a young man attempted to press a rabbi for some distinctions in the laws of forbidden male-female contact -- in a clear attempt to distinguish "worse" from "better". The rabbi wisely refused to answer.) Further, at times the courts must administer such punishments. It is also relevant to know which transgressions are more severe when it comes to matters of Jewish law -- for example, to know which to suspend first in cases of danger to life.




This principle has a fascinating -- but very logical -- extension on a much grander scale. Just as each individual perfects himself through the entire gamut of mitzvah observance, the world as a whole reaches its perfection only through the service of all mankind, each of us serving G-d in his or her own unique way. The beauty of the world is in its diversity. No two people were created quite the same -- and G-d intended it that way. The perfection of the world in the cosmic sense occurs when every human being, using his own unique nature and personality, devotes himself wholeheartedly to G-d. Every one of us has his or her own unique contribution to make. There is something special about each and every one of us (as we all know in our hearts), something we can offer to G-d which literally no one else can. G-d is not interested in only the few serving Him -- only the scholarly or the pious, and not even that Israel alone serve Him. Every human being, formed in the image o f G-d, must cleave to G-d in his or her own fashion. And when this occurs, the world over becomes a place of beauty, G-dliness and diversity.

The Mishna (Sanhedrin 4:5) offers a number of reasons why G-d decreed that all mankind be descended from a single set of parents (Adam and Eve). One reason is to show the greatness of G-d. If a human being creates many copies of a coin from a single mold, each will turn out exactly alike. G-d, on the other hand, using the hidden wisdom of DNA, as well as heterosexual reproduction, created all of humanity from one set of parents and yet no two people are alike. Therefore, concludes the mishna, everyone is obligated to say, "For me was the world created." I have something to offer which no one else can give.




(Another reason offered by the mishna is in order that we would all feel we're related and so would get along better. The Talmud there (38a) adds dryly that if things are so bad now, how much worse would it have been had we not shared a common ancestry...)



G-d in his infinite wisdom saw to it that no two people are alike. And this is for the reason above: G-d does not want all of us serving Him in the exact same manner. He is not interested in 7 billion carbon copies of one another. He made each of us unique. We must discover our own individuality, direct it towards the G-d who fashioned us, and transform the world into a place of beauty, harmony and diversity.

winter is a time for seclusion??

http://lancasterfarmacy.blogspot.com/2011/03/winter-time-to-be-outdoors.html





Who says winter is a time for seclusion, slumber, and consumption?



The foxes are on the side of the fields hugging the brush as they hurriedly scamper about looking for an unsuspecting meadow vole or some other source of energy. The snow geese happily honk in unison as they search for any sign of unfrozen water. The wind is painting with a paintbrush of tiny dried goldenrod flowers creating long arcing shapes in the white fluffy crystals. Reflecting on the growing season we share a warming dried tea blend of lavender, chamomile, and chaga. A biting numbing cold blows across the meadow. Coyote tracks crisscross through the frozen ponds and disappear into the cattail marsh. This is the coldest season of the year. A time for identifying the unique dried shapes of winter wildflowers, a time when wood frogs freeze solid, a time for hibernation, a time for trees to sleep, a time for harnessing our inner strength to destroy the confines of our domestication. We are animals. We are humans. We have unnatural laws, rules, sexual numbness, monetary struggles, addiction, hate, substance abuse, words that hurt, looks that kill. We have the luxury of consumption, this is one of our “luxuries” that keep us blind to the natural ways of the world. We are animals. We can harness our inner desires and create a world our grandchildren will be proud of. Our reclaimed wildness will comfort the earth and her beings. This is healing, for ourselves, others, and the planet. We are animals.
 
Teasel:Dipsacus Sylvestris


A biennial that can grow over 7ft tall. With a very large egg shaped spiky flower head it looms above other dried plants and remains strong during harsh winds.The flower essence has been used to treat Lyme disease. Teasel root helps you with joint and tendon issues, muscle pain and inflammation. We look forward to making a teasel tincture this summer.

Yarrow:Achillea Millefolium


AKA Natures Stitches... We decided to forgo the flower head and focus on these wondrous dried lacy leaves that are clinging onto the stalk. We pulled one out of the ground to admire and found some small green leaves that were hiding under the snow. We ate every last green leaf at the base of the stalk that we could find, reminiscing its bitterness.

Mullein: Verbascum Thapsus


This spike that forms in its second year holds hundreds of seeds. Mullein a useful plant for healing burns, swelling, and ear problems can grow over 6 feet. The whole plant has a woolly like texture over the stalk and leaves. Hummingbirds have been known to use this "wool" to line their nests and native americans stuffed their moccasins with the felt textured leaves. Notice these majestic stalks along roadways, abandoned lots, and meadows...

The sleep before Mattan Torah

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Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson

Preparing for Mattan Torah



The Midrash says1 that the Jewish people slept the entire night before Mattan Torah, the giving of the Torah. They did so, because the "sleep of Shavuos is sweet and the night is short." Moreover, the Midrash goes on to state: "on that night, even fleas did not bite them."



The Midrash concludes that when G-d came at dawn and found the people asleep, it was necessary to rouse them. This is the meaning of G-d's query:2 "Why did I arrive and no one was there? I called, and nobody answered."



Our Sages inform us3 that when the Jewish people heard that, 50 days after their departure from Egypt, they would receive the Torah, they became filled with an intense desire to acquire it. They therefore began counting the days that remained until the Torah would be given.



Bearing in mind that, seven weeks prior to Mattan Torah, the Jews were already extremely impatient to receive it, we can imagine how much greater was their yearning on the night before it was given. This being so, how was it even possible for them to sleep, let alone sleep so soundly?



This leads us to the conclusion that their going to sleep on that night was not, G-d forbid, because they ceased thinking about the Torah, but quite the contrary, that going to sleep that night served to prepare them in some way to receive it.



Additional proof that this was indeed so can be adduced from the fact that the fleas did not bite them that night. If going to sleep constituted a lack of interest in receiving the Torah, G-d would not have kept the fleas from biting.



How was their going to sleep a preparation for receiving the Torah?






The Alter Rebbe writes4 that no matter how great a soul's comprehension of and union with G-dliness while clothed in a body, it can in no way compare to the soul's cleaving to G-d prior to its descent, when it was unencumbered by a physical body. For the body is simply incapable of experiencing such holiness.




When a person sleeps, the major portion of his soul leaves his body and ascends above.5 The soul of a sleeper can therefore attain much greater levels of spiritual comprehension.




This is why the Jews went to sleep just prior to Mattan Torah : They wanted their souls to attain greater spiritual heights. The Jewish people thought that this intense spiritual elevation would be the best possible preparation for the tremendous revelation they would soon be receiving from above.



Their good intentions notwithstanding, G-d was displeased with their going to sleep, for they should have prepared for Mattan Torah in another manner:



The unique accomplishment of Mattan Torah - as opposed to mitzvos performed before the Torah was given - was that the mitzvos a Jew performed afterwards refined and elevated the objects with which they were performed; the objects themselves became holy. It is specifically by working with the physical and refining one's physical body and surroundings that one attains union with G-d's Essence,6 something that cannot be accomplished by the soul alone.



Since Mattan Torah served to enhance the spiritual service of a soul within a body, it follows that the preparation for receiving the Torah should have been in a like manner; not a flight from the body, but rather an effort within the framework of a corporeal soul.



Based on Likkutei Sichos, Vol. IV, pp. 1024-1027



FOOTNOTES

1. Shir HaShirim Rabbah 1:12.

2. Yeshayahu 50:2.

3. See Shibolei HaLeket, HaArugah HaSheminis, Seder Atzeres 236; Ran conclusion of Pesachim.

4. Tanya, ch. 37.

5. Bereishis Rabbah 14:9.

6. See Tanya, ch. 35ff.

Porajmos,etc

PorajmosMain article: Porajmos



Newly arrived Romanies at the Belzec concentration camp in 1940.During World War II, the Nazis murdered 220,000 to 1,500,000 Romanies in an attempted genocide referred to as the Porajmos.[34] Like the Jews, they were sentenced to forced labor and imprisonment in concentration camps. They were often killed on sight, especially by the Einsatzgruppen on the Eastern Front.


Post-war history This unreferenced section requires citations to ensure verifiability.




In Communist central and eastern Europe, Romanies experienced assimilation schemes and restrictions of cultural freedom. The Romani language and Romani music were banned from public performance in Bulgaria. In Czechoslovakia, tens of thousands of Romanies from Slovakia, Hungary and Romania were re-settled in border areas of Czech lands and their nomadic lifestyle was forbidden. In Czechoslovakia, where they were labeled as a “socially degraded stratum,” Romani women were sterilized as part of a state policy to reduce their population. This policy was implemented with large financial incentives, threats of denying future social welfare payments, misinformation, and involuntary sterilization.[35]



In the early 1990s, Germany deported tens of thousands of migrants to central and eastern Europe. Sixty percent of some 100,000 Romanian nationals deported under a 1992 treaty were Romani.



During the 1990s and early 21st century many Romanies from central and eastern Europe attempted to migrate to western Europe or Canada. The majority of them were turned back. Several of these countries established strict visa requirements to prevent further migration.



In 2005, the Decade of Roma Inclusion was launched in nine Central and Southeastern European countries to improve the socio-economic status and social inclusion of the Romani minority across the region.

America
Romanies began immigrating to the United States in colonial times, with small groups in Virginia and French Louisiana. Larger-scale immigration began in the 1860s, with groups of Romnichal from Britain. The largest number immigrated in the early 20th century, mainly from the Vlax group of Kalderash. Many Romanies also settled in other countries of the Americas.


Czech-Canadian Exodus
In August 1997, TV Nova, a popular television station in the Czech Republic, broadcast a documentary on the situation of Romanies who had emigrated to Canada.[36] The short report portrayed Romanies in Canada living comfortably with support from the state, and sheltered from racial discrimination and violence.[37] At the time, life was particularly difficult for many Romanies living in the Czech Republic. As a result of the dissolution of Czechoslovakia, many Romanies were left without citizenship in either the Czech Republic or Slovakia.[38] Following the large flood in Moravia in July, many Romanies were left homeless yet unwelcome in other parts of the country.[36]




Almost overnight, there were reports of Romanies preparing to emigrate to Canada. According to one report, 5,000 Romani from the city of Ostrava intended to move. Mayors in some Czech towns encouraged the exodus, offering to help pay for flights so that Romanies could leave. The following week, the Canadian Embassy in Prague was receiving hundreds of calls a day from Romanies and flights between the Czech Republic and Canada were sold out until October.[36] In 1997, 1,285 people from the Czech Republic arrived in Canada and claimed refugee status, a rather significant jump from the 189 Czechs who did so the previous year.[38]



Lucie Cermakova, a spokesperson at the Canadian Embassy in Prague, criticized the program, claiming it "presented only one side of the matter and picked out only nonsensical ideas." Marie Jurkovicova, a spokesperson for the Czech Embassy in Ottawa suggested that "the program was full of half-truths, which strongly distorted reality and practically invited the exodus of large groups of Czech Romanies. It concealed a number of facts."[36]



President Václav Havel and (after some hesitation) Prime Minister Václav Klaus attempted to convince the Romanies not to leave. With the help of Romani leaders like Emil Scuka, Chairman of the Roma Civic Initiative, they urged Romanies to remain in country and work to solve their problems with the larger Czech population.



The movement of Romanies to Canada had been fairly easy because visa requirements for Czech citizens had been lifted by the Canadian government in April 1996. In response to the influx of Romanies, the Canadian government reinstated the visa requirements for all Czechs as of October 8, 1997.

Romani Nationalism


Flag of the Romani peopleRoma nationalism has become an increasingly significant movement in Roma politics.



The first World Romani Congress was organized in 1971 near London, funded in part by the World Council of Churches and the Government of India. It was attended by representatives from India and 20 other countries. At the congress, the green and blue flag from the 1933 conference, embellished with the red, sixteen-spoked chakra, was reaffirmed as the national emblem of the Romani people, and the anthem, "Gelem, Gelem" was adopted.



The International Romani Union was officially established in 1977, and in 1990, the fourth World Congress declared April 8 to be International Day of the Roma, a day to celebrate Romani culture and raise awareness of the issues facing the Romani community.



The 5th World Romany Congress in 2000 issued an official declaration of the Romany non-territorial nation.
Timeline of Romani historyFrom Wikipedia, the free encyclopediaJump to: navigation, search The Romani people have long been a part of the collective mythology of the West, where they were (and very often still are) depicted as outsiders, aliens, and a threat. For centuries they were enslaved in Eastern Europe and hunted in Western Europe: the Pořajmos, Hitler's attempt at genocide, was one violent link in a chain of persecution that encompassed countries generally considered more tolerant of minorities, such as the United Kingdom and Denmark. Even today, while there is a surge of Romani self-identification and pride, restrictive measures are being debated and passed by democratic states to curb the rights of the Romani people.




It is generally thought that the Romanies, because they had no written language until relatively recently, have origins obscured by some mythical past. Although there are many unanswered questions, much more is known about the Romanies than is assumed. The greater problem in attempting a comprehensive history of the Romanies is their distribution, not only throughout Europe, but also in the Middle East and the Americas. In each region, Romani history diverged, depending on the attitudes of the host population. For instance, although slavery and serfdom are key themes in the history of Roma in the Eastern Europe, other forms of persecution, including early forms of genocide, are preponderant in Western Europe.



What is not often considered is how the implications of this shatter traditional myths about the Romanies. For example, Romanies are considered to be nomadic, which was largely true in Western Europe; however, the fact that they were slaves and serfs in the Balkans since at least the 15th century (and until the late 19th century) implies that they were settled. In other words, their actual status in Romania contradicts the mythological associations of Romanies with nomadism prevalent (and not without basis) in Brit

WILL POST EARLY  ROMANI HISTORY
1526: Henry VIII expels the Romanies from England. Romanies caught entering England are to be punished with death.




1530: Egyptians Act 1530 passed in England.



1538: Portugal expels Romanies to Brazil.



1560: In Sweden, the Lutheran Church forbids any dealings with Romanies.



1563: Romanies are denied entrance into the priesthood by the Council of Trent.



1589: Denmark imposes a death sentence on any Romani caught in the country.



1595: Ştefan Răzvan, son of a Romani immigrant from the Ottoman Empire, rules Moldavia for four months.



1619: Philip III of Spain orders all Romanies to settle down and abandon their traditional lifestyle and culture. Failure to do so is punishable by death.



1936-1945: Nazis begin systematic persecution of Romanies, that culminated in the killing of 500,000 to 1,500,000 Romanies in what is called Porajmos, the Romani Holocaust.



2006: University of Manchester completes its "Romani project", the first morphological study aiming to collect all the dialects of Romani language throughout Europe and dealing with their coherency. [1]



2006: The first entirely Romani party is founded in Hungary, called the "MCF Roma összefogás" (MCF Union of the Roma), although they managed only 0.08% of total votes at the parliamentary elections held on April 9, 2006. [2]



2010: In July 2010, French President Nicolas Sarkozy began a systematic deportation campaign against the Romani. His targets are Romanian and Bulgarian Roma. Critics of the Sarkozy regime consider the deportations as a diversionary tactic to reduce attention on threats to French social benefits. The United Nations Committee on the Elimination of Racial Discrimination expressed concern the deportations are evidence of growing racism and xenophobia in France.



2011: On September 1, 2011, a Romani academy of arts and sciences was founded in Belgrade to promote, organize, and disseminate research into Romani culture, language, and history. The academy has 21 regular members, including prominent Romani academics and public figures from 11 European countries, India, and the United States. There are 13 honorary members, which have included former Czech President Václav Havel. The academy was co-founded by Rajko Đurić, a Serbian Romani writer and academic who is also its first president, and received initial supporting funds from the German Heinrich Böll Foundation. [3

Romani Nationalism


Flag of the Romani peopleRoma nationalism has become an increasingly significant movement in Roma politics.



The first World Romani Congress was organized in 1971 near London, funded in part by the World Council of Churches and the Government of India. It was attended by representatives from India and 20 other countries. At the congress, the green and blue flag from the 1933 conference, embellished with the red, sixteen-spoked chakra, was reaffirmed as the national emblem of the Romani people, and the anthem, "Gelem, Gelem" was adopted.



The International Romani Union was officially established in 1977, and in 1990, the fourth World Congress declared April 8 to be International Day of the Roma, a day to celebrate Romani culture and raise awareness of the issues facing the Romani community.



The 5th World Romany Congress in 2000 issued an official declaration of the Romany non-territorial nation.

References
Turner, Ralph L. (1926) The Position of Romani in Indo-Aryan. In: Journal of the Gypsy Lore Society 3rd Ser. 5/4, pp. 145–188.


Donald Kenrick (1993) From India to the Mediterranean: the migration of the Gypsies. Paris: Gypsy Research Centre (University René Descartes).

Marushiakova, Elena and Vesselin Popov. Gypsies in the Ottoman Empire. Hatfield: University of Hertfordshire Press, 2001.

Will Guy (2001) Between past and future: the Roma of Central and Eastern Europe. Hatfield, Hertfordshire, UK: University of Hertfordshire Press.

Isabel Fonseca (1996) Bury me standing: the Gypsies and their journey New York: Vintage Books.

Ian Hancock (1987) The pariah syndrome: an account of gypsy slavery and persecution. Ann Arbor: Karoma Publishers.

Deyan D. Kolev (2004) Shaping modern identities: social and ethnic changes in Gypsy community in Bulgaria during the Communist period. Budapest: CEU Press.

Michael Burleigh (1996) Confronting the Nazi past: new debates on modern German history. London: Collins & Brown.

Guenter Lewy (2000) The Nazi persecution of the Gypsies. New York: Oxford University Press.

Harish K. Thakur (2008)Silent Flows Danube, New Delhi: Radha Publications

Notes1.^
Fraser, Angus (1995-02-01). Gypsies (Peoples of Europe) (2nd ed.). Blackwell, Oxford. ISBN 978-0-631-19605-1.


2.^ Cf. Ralph L. Turner, A comparative dictionary of the Indo-Aryan languages, p. 314. London: Oxford University Press, 1962-6.

3.^ Hancock, Ian. Ame Sam e Rromane Džene/We are the Romani people. p. 13. ISBN 1-902806-19-0.

4.^ Mayall, David. Gypsy identities, 1500–2000: from ... - Google Books. Books.google.co.uk. ISBN 978-1-85728-960-2. http://books.google.co.uk/books?id=jHllbAvjX_gC&pg=PA122&lpg=PA122&dq=JAT+AND+GYPSY+CONNECTION&source=bl&ots=IcyVr9AI41&sig=wDQjHS_FMkG2YFi7yEKHWKmrdEY&hl=en&ei=r_tASp3cHtGZjAfmltyQCQ&sa=X&oi=book_result&ct=result&resnum=3. Retrieved 2009-08-09.

5.^ Saul, Nicholas; Tebbutt, Susan. The role of the Romanies: images and ... - Google Books. Books.google.co.uk. ISBN 978-0-85323-679-5. http://books.google.co.uk/books?id=KNVhLzzIcCEC&pg=PA94&lpg=PA94&dq=JAT+AND+GYPSY+genetic&source=bl&ots=EVMH52uVF6&sig=D546esHN3VmtG-6bObsE_f7oKsU&hl=en&ei=1fxASvTLOqS8jAfYjL2QCQ&sa=X&oi=book_result&ct=result&resnum=7. Retrieved 2009-08-09.

6.^ "ROMANI Project - Manchester". Romani.humanities.manchester.ac.uk. http://romani.humanities.manchester.ac.uk/db/bibliography/index.html?cat=19. Retrieved 2009-08-09.

7.^ Hancock, Ian. Ame Sam e Rromane Džene/We are the Romani people. p. 13. ISBN 1-902806-19-0

8.^ "The search with the Jat Sikhs and Jats of Haryana most frequent haplotypes resulted no matches in Romani populations.". Fsijournal.org. http://www.fsijournal.org/article/S0379-0738(06)00523-8/abstract?articleId=S1872-4973%2807%2900046-4&articleTitle=Y+chromosome+haplotype+reference+database+%28YHRD%29%3A+Update&citedBy=false&medlinePmidWithoutMDLNPrefix=&overridingDateRestriction=&related=true&restrictdesc_author=&restrictDescription=&restrictterm_author=&search=&search_area=platform&search_currenturl=http%3A%2F%2Fwww.fsigenetics.com%2Farticle%2FPIIS1872497307000464%2Frelated&search_datecombo=&search_dateradio=combo&search_doi=&search_federated=no&search_hits=13073&search_id=&search_issue=&search_medline=no&search_monthendcombo=&search_monthstartcombo=&search_operator1=&search_operator2=&search_preview=no&search_query=Related+to%3A+Y+chromosome+haplotype+reference+database+%28YHRD%29%3A+Update&search_reqcount=20&search_reqfirst=1&search_sort=relevance&search_source=All+Periodicals&search_startpage=&search_text1=&search_text2=&search_text3=&search_text4=&search_volume=&search_within1=&search_within2=&search_within3=&search_wordsexactly=yes&search_yearend=&search_yearstart=&searchDisciplineField=all&select1=relevance&select1=relevance&select2=no&select2=no&select3=20&select3=20&terms1=&terms2=&terms3=. Retrieved 2009-08-09.

9.^ http://www.leeds.ac.uk/media/press_releases/current09/glaucoma.htm Leeds University Press Release

10.^ Shastri, Vagish (2007). Migration of Aryans from India. Varanasi: Yogic Voice Consciousness Institute.

11.^ Johann Christian Christoph Rüdiger. "On the Indic Language and Origin of the Gypsies" (PDF). http://www.llc.manchester.ac.uk/Research/Projects/romani/downloads/1/ruediger_translation.pdf.

12.^ Halwachs, Dieter W. (2004-04-21). "Romani - An Attempting Overview". http://romani.uni-graz.at/romani/ling/rom_gen.en.shtml. Retrieved 2007-08-26.

13.^ Gray, R.D. and Atkinson, Q.D.. "Language-tree divergence times support the Anatolian theory of Indo-European origin" (PDF). http://www.nature.com/nature/journal/v426/n6965/pdf/nature02029.pdf.

14.^ Christina Wells (2003-11-13). "Introduction to Gypsies". University of North Texas. http://www.comm.unt.edu/histofperf/christiwells/topic_one.htm. Retrieved 2007-08-26.

15.^ "What is Domari?". http://romani.humanities.manchester.ac.uk/files/21_domari.shtml. Retrieved 2008-07-23

16.^ "ON ROMANI ORIGINS AND IDENTITY". http://www.radoc.net/radoc.php?doc=art_b_history_origins&lang=en&articles=true. Retrieved 2008-07-23

17.^ after Ian Hancock, On Romani Origins and Identity, RADOC (2007)[1]

18.^ a b Kalaydjieva, L.; Morar, B; Chaix, R. and Tang, H. (2005). "A Newly Discovered Founder Population: The Roma/Gypsies". BioEssays 27 (10): 1084–1094. DOI:10.1002/bies.20287. PMID 16163730.

19.^ Malyarchuk, B.A; Grzybowski, T; Derenko, M.V; Czarny, J. and Miscicka-Slivvka, D. (2006) (2006). "Mitochondrial DNA Diversity in the Polish Roma". Annals of Human Genetics 70 (Pt 2): 195–206. DOI:10.1111/j.1529-8817.2005.00222.x. PMID 16626330.

20.^ a b c "Mutation history of the Roma-Gypsies". http://lib.bioinfo.pl/pmid:15322984. Retrieved 2008-06-16

21.^ a b Kalaydjieva, Luba; Gresham, D; Calafell, F (2001). "Genetic studies of the Roma (Gypsies): A review". BMC Medical Genetics 2: 5. DOI:10.1186/1471-2350-2-5. PMC 31389. PMID 11299048. http://www.biomedcentral.com/1471-2350/2/5. Retrieved 2008-06-16.

22.^ http://www.biomedcentral.com/1471-2350/2/5/figure/F4

23.^ a b Gresham, D; Morar, B; Underhill, PA; Passarino, G; Lin, AA; Wise, C; Angelicheva, D; Calafell, F et al. (2001). "Origins and Divergence of the Roma (Gypsies)". American Journal of Human Genetics 69 (6): 1314–31. DOI:10.1086/324681. PMC 1235543. PMID 11704928. //www.pubmedcentral.nih.gov/articlerender.fcgi?tool=pmcentrez&artid=1235543. Retrieved 2008-06-16

24.^ The Eurasian Heartland: A continental perspective on Y-chromosome diversity, Proceedings of the National Academy of Sciences of the United States of America.

25.^ Jatt mutation found in Romani populations

26.^ Searching for the origin of Romanies http://cat.inist.fr/?aModele=afficheN&cpsidt=18768723

27.^ a b c d e f g h i j k l m n Donald Kenrick, "Historical Dictionary of the Gypsies (Romanies)," Second Edition, Scarecrow Press, 2007.

28.^ Indian studies

29.^ Gypsy Culture

30.^ Bright Balkan morning: Romani lives & the power of music in Greek Macedonia, Charles Keil et al, 2002, p.108

31.^ The Gypsies, Angus M. Fraser, 1995, pp.50-51

32.^ Pitts, M. (2006) DNA Surprise: Romani in England 440 years too early. British Archaeology 89 (July/August): 9

33.^ a b c Norman Davies (1996). Europe: A History. pp. 387–388. ISBN 0-19-820171-0.

34.^ ROMANIES AND THE HOLOCAUST: A REEVALUATION AND AN OVERVIEW

35.^ Silverman, Carol. “Persecution and Politicization: Roma (Gypsies) of Eastern Europe.” Cultural Survival Quarterly, Summer 1995. Helsinki Watch. Struggling for Ethnic Identity: Czechoslovakia’s Endangered Gypsies. New York, 1991.

36.^ a b c d The Roma Exodus to Canada, romove.radio.cz

37.^ ERRC Statement Regarding Canada as Haven for Roma, Patrin Web Journal, 17 April 1999

38.^ a b Gypsies in Canada: The Promised Land?, CBC, December 1997