Suchergebnisse

Ce texte est extrait d'un tapuscrit autobiographique que Patrick Williams destinait à la publication sous le titre Certains personnages inconnus qu'on appelle : Gitans, Tsiganes, Bohémiens, Roms, Rroms, Romanichels, Gypsies, Gens-du-voyage, Romanos, Manouches, Raboins … ll y livre les conditions de sa rencontre avec ces communautés et en décrit les effets exercés tant sur ses manières de considérer la vie sociale que sur sa façon de faire de l'ethnologie.

Partiendo de la constatación de que los etnólogos no poseen un discurso sobre los gitanos en general, sino sobre ciertos gitanos en particular —aquellos que ellos han encontrado y que no se llaman a sí mismos "gitanos"—, este artículo propone una aproximación etnológica de la totalidad. Esta última, a partir del examen de un corpus de canciones que un grupo de familias manuches consideran como su expresión propia. Cierto número de procedimientos caracterizan la interpretación de este repertorio e instauran un desfase en relación con la norma encarnada por los no-gitanos (los gadjé), en el cual florece el sentimiento de singularidad manuche. No obstante, ninguno de los procedimientos evidenciados son específicos; éstos podrían encontrarse en otros grupos gitanos o simplemente en otros grupos humanos.La conclusión que se impone es que la construcción de la singularidad gitana se apoya en procedimientos que aparecen como universales.

Whilst criminologists, sociologists and policy-makers fuel a perennial debate over the existential value of the 'gang',1 the Criminal Justice System (CJS) in England and Wales creeps further into the lives of marginalised and excluded young Black men who have been identified as 'gang-involved', a 'gang-concern' or 'associated' with a gang. Drawing on research commissioned by two North West (English) Local Authority Crime Reduction Partnerships, this article offers a unique insight into the problematic way that the term 'gang' is being appropriated and used by criminal justice agencies. The findings suggest that the 'gang' label legitimises the over-policing of Black people and communities and acts as an inhibitor to the reconciliation of other, more acute, socio-economic problems endured within Black and Minority Ethnic (BAME) communities. Inspired by the paper 'White sociology, black struggle', this article is concerned with the problematising effects and the enduring features of the gang construct as a 'signifier' for Black men. More contentiously, it highlights the contribution of criminology to the Othering of young Black men, to show that the contemporary position of young Black men as significantly overrepresented and differentially treated within the CJS reflects a continuity with the idea of the 'Black folk devil' inherent within a burgeoning body of 'uncritical' criminology. [Reprinted by permission of Sage Publications Ltd., copyright, the Institute of Race Relations.]

Whilst criminologists, sociologists and policy-makers fuel a perennial debate over the existential value of the 'gang',1the Criminal Justice System (CJS) in England and Wales creeps further into the lives of marginalised and excluded young Black men who have been identified as 'gang-involved', a 'gang-concern' or 'associated' with a gang. Drawing on research commissioned by two North West (English) Local Authority Crime Reduction Partnerships, this article offers a unique insight into the problematic way that the term 'gang' is being appropriated and used by criminal justice agencies. The findings suggest that the 'gang' label legitimises the over-policing of Black people and communities and acts as an inhibitor to the reconciliation of other, more acute, socio-economic problems endured within Black and Minority Ethnic (BAME) communities. Inspired by the paper 'White sociology, black struggle',2this article is concerned with the problematising effects and the enduring features of the gang construct as a 'signifier' for Black men. More contentiously, it highlights the contribution of criminology to the Othering of young Black men, to show that the contemporary position of young Black men as significantly overrepresented and differentially treated within the CJS reflects a continuity with the idea of the 'Black folk devil' inherent within a burgeoning body of 'uncritical' criminology.

Resumé Des groupes culturels très soudés, mais aussi très diversifiés, dont l'unité tient d'abord à l'expérience d'être des citoyens « à part ». Ils témoignent cependant de multiples capacités d'adaptation.