Dr. Joanna Talewicz
In recent years, significant changes have been occurring within the Romani community, largely stemming from the growing involvement of Romani women in activist and feminist movements. Traditionally, Romani women have been perceived as marginalised figures within society, confined to roles defined by patriarchal norms that have prevailed in many Romani communities. These changes are not only influenced by global feminist movements but also by an internal need to fight for women’s rights and a more equal Roma society. In this context, Romani women are increasingly shaping their own lives and the future of their communities.
Simone de Beauvoir, in The Second Sex, described women as the “Other”, socially subordinated to men – those “first ones” who constitute order and establish cultural norms. These words still resonate within the Roma community, where women are often constrained by rigid cultural expectations. However, over time, Romani women are increasingly reclaiming control over their image, fighting for autonomy and equality. As Karolina Sulej observes, the patriarchal framework remains firmly entrenched, yet many Romani women are rebelling against it, choosing modern lifestyles, education, and independence, although this does not always mean completely rejecting tradition.1
The Roma community, like other ethnic groups, is highly diverse in terms of values and lifestyles, including approaches to gender roles and attire. Among Romani people, as in Polish society, one can find both conservative and more liberal environments. In conservative Romani groups, the traditional patriarchal order, in which the woman is the caregiver and homemaker, still dominates. However, even within these communities, there are growing numbers of women who defy restrictions, prioritising education, professional development, and independence.
One of the most visible symbols of changing attitudes towards femininity is clothing. The long skirt, often associated with Roma tradition, remains an important element of dress in conservative settings, symbolising modesty, respect for tradition, and community belonging. Romani women are expected to maintain modesty – skirts should be long, often reaching the ankles, and blouses should not be overly revealing. In many communities, wearing trousers is also prohibited, highlighting gender hierarchies and control over women’s bodies.
However, in more liberal settings and among younger generations, women increasingly choose modern attire, abandoning traditional skirts in favour of trousers or other garments aligned with fashion trends. This choice does not signify a rejection of tradition but rather an attempt to balance cultural identity with a modern lifestyle. In larger cities, where young Roma women have better access to education and employment, their clothing becomes a means of self-expression and aspiration, as well as an effort to redefine femininity within the Romani community.
At the same time, as Gayatri Spivak notes, Roma women are often subject to exotic fantasies. Like other women from ethnic minorities, Romani women are frequently fetishised and depicted as wild, untamed, and erotically liberated. Spivak writes that white men attempt to “save brown women from brown men”, a phenomenon evident in popular culture, such as the portrayal of Esmeralda in The Hunchback of Notre Dame. The Romani woman, like the Jewish woman, embodies exoticism and mystery for others, but she is often portrayed as “wild” and “animalistic”, in contrast to the more “refined” depiction of the Jewish woman, who symbolises urban civilisation. The fetishisation of Roma women in non-Romani culture simplifies their image, turning them into a costume rather than a real person. The “Gypsy” costume has become a popular element of mass culture – frilly skirts, large earrings, and scarves worn by women are often adopted as part of boho fashion, with little understanding of their deeper cultural significance. Sulej highlights that even young girls can purchase “Gypsy costumes”, making this stereotypical image of femininity part of their early gender identity experiences.2
Romani women’s activism, however, extends beyond clothing. Increasingly, they engage in initiatives to improve the situation of women both within and outside the Romani community. They organise campaigns against domestic violence, promote education among young Romani girls, and advocate for better working conditions and healthcare access. Their work is not only a fight for gender equality but also an effort to break down stereotypes faced by the Roma community as a whole. It is important to note that patriarchal norms are deeply rooted among Roma people, as in many other societies, making the fight for women’s rights a challenge against both external prejudices and internal limitations.
Feminism among Romani women is gaining strength, though it often takes a different form compared to feminist movements in non-Roma communities. Romani feminism combines the struggle for gender equality with the aim of preserving cultural identity and countering systemic discrimination. For many Roma women, activism does not mean rejecting their culture but finding a way to reconcile tradition with modern values. This complex challenge, encompassing resistance to patriarchy and external marginalisation, is key to contemporary changes within the Romani community.
This transformation is also visible in the development of educational initiatives aimed at Romani women, who often have limited access to formal education. Education becomes a tool for building independence, influencing the future of their children and communities. It also challenges the stereotypical image of Roma women as subservient to men and traditional family roles. Today, these women are increasingly taking initiatives that allow them to speak out on important issues and fight for their futures.
These changes are neither uniform nor universal. In more conservative Roma groups, women’s roles remain strongly tied to tradition and family values, with attire such as the long skirt playing a key role in expressing this identity. Conversely, in more liberal communities, especially in large cities, young Romani women are exploring diverse forms of expression, both in clothing and lifestyle, reflecting their aspirations for greater freedom and equality.
The evolving role of Romani women is a testament to the dynamic transformation taking place within this community. Whether embracing traditional dress or modern attire, Roma women symbolise strength and determination. In their diversity, they demonstrate that Romani femininity is neither monolithic nor confined by rigid boundaries. It is an identity that continually evolves, adapting to contemporary challenges while striving to preserve the most valuable aspects of tradition.
In this way, Romani women become not only guardians of culture but also its new creators, shaping the future of their communities on their own terms. Through educational and social initiatives, they fight for women’s rights, better healthcare, and dignified living conditions for the entire community. Their activism is not merely a fight for equality within the Romani community but also a response to broader discrimination faced by Roma people daily, both in Poland and across Europe.
An important aspect of this struggle is the effort to overcome the stereotypical image of Romani women as exotic, wild, and untamed figures. As Karolina Sulej noted, this image is fetishised in mass culture – Romani women are portrayed as mysterious figures embodying sexual freedom and independence. However, in reality, Roma women are striving to regain control over their image, rejecting these prejudices and building a modern identity that combines respect for culture with a need for autonomy.
Through these processes, Roma women are becoming increasingly aware of their rights and opportunities while remaining connected to their roots. Their path to equality is not easy, but through growing involvement in feminist and socio-political movements, they are reshaping the face of their community. They are a model of strength and determination, open to change that helps them better navigate an increasingly globalised and diverse world.
Despite the numerous challenges faced by Roma women – both internal limitations stemming from tradition and external discrimination – their fight for rights and independence is yielding tangible results. They are changing not only their own lives but also influencing future generations, showing young Romani girls that it is possible to live in alignment with their values while embracing independence and freedom of choice.
This complex blend of tradition and modernity is a key aspect of the contemporary feminist movement within the Roma community. Romani women demonstrate that it is possible to maintain cultural identity while fighting for equality, freedom, and dignity – for themselves and their entire community.
1 K.Sulej, Odebrać władzę nad swoim wizerunkiem, „Dialog-Pheniben”, 7/2012
2 As above
Dr. Joanna Talewicz
Towards Dialogue Foundation
Dr. Joanna Talewicz is an anthropologist, social activist, and expert on issues related to the Roma minority, diversity, and human rights. She actively engages in both research and practical efforts to promote equality and combat discrimination, both in Poland and internationally. She is the founder and president of the Towards Dialogue Foundation and a co-founder of the Roma Community Centre in Warsaw. Dr. Talewicz is a recipient of the Batory Foundation’s Olga Kersten-Matwin Award for her ongoing integrative, educational, psychological, legal, and activist support for Romani refugees, as well as the Award for Empathy granted by the Auschwitz Human Rights Institute. She was nominated by the US Embassy in Poland for the inaugural US Secretary of State Antony Blinken’s “Award for Global Anti-Racism Champions” and recognised by the US Department of State for her work on behalf of the Roma community. She has been a scholar at Columbia University and a participant in the Leadership Academy for Poland. Dr. Talewicz has also received scholarships from the Fulbright Program, the Tom Lantos Institute, the European Commission, and the US Department of State. In 2024, she was selected for the prestigious Obama Foundation Leaders Europe programme. She is the author and editor of books and academic articles and has published in Gazeta Wyborcza, Vogue, and Newsweek.
Funded by KPO funds. GRANTS 2024. A2.5.1: Programme for Supporting Activities of the Cultural and Creative Sectors to Stimulate Their Development.
