SUCCESS STORIES OF RECENT MIGRATORY MOVEMENTS TO VIENNA

“Brunnenmarkt”, street market in Vienna’s 16th district

After the disasters of the first half of the 20th century, First World War, Great Depression, Second World War, disintegration of the Austro-Hungarian Empire, Austro-Fascism and Nazi regime, holocaust and ethnic cleansing, Vienna, the former 2-million multi-ethnic capital of a 50-million peoples’ empire, had turned into a provincial town, capital of a 7-million country, with a decreasing, rather homogenous population. Since the middle of the 1960s the lack of much needed workforce at the times of the economic boom years led to a change of attitude towards labour migration in Austria. The census of 1961 registered 7,074,000 inhabitants in Austria; 102,000 of them foreigners, most of them German citizens, the lowest number ever.

In 1961 the first recruitments abroad for the construction industry took place. Of the agreed 7,300 persons only 1,800 arrived, mostly from Italy. In 1962 a recruitment agreement with Spain under the fascist regime of Franco was unsuccessful. Between 1962 and 1964 37,000 “guest workers” were invited annually, but those numbers of migratory workers never arrived in Austria. Austria did not seem to be an attractive destination at that time. Finally in 1964 a recruitment agreement was signed with Turkey and an official Austrian recruitment office was opened in Istanbul, which was closed nearly 30 years later in 1993. In 1966 such a recruitment agreement was signed with Yugoslavia, too, together with a social agreement that regulated the claims of the workers with respect to health, accident and pension insurance. An official Austrian recruitment office was opened in Belgrade. In 1969 a similar social agreement was negotiated with Turkey. In general, recruitment offices were of minor importance because most migrants entered Austria via tourist visa and their stay was later legalised after they had worked here for some time. The status of these migratory workers was precarious, as the two following examples show: In 1965 Yugoslav workers at the company Iso-Span in Obertrum, Salzburg, went on strike because they received lower wages than agreed. As a consequence the strikers were taken in custody pending deportation. The same happened in 1966, when Yugoslav workers in a construction company in Admont, Styria, went on strike.

Political crises in neighbouring countries also had an effect on migratory movements in Austria. When the dissatisfaction of the Hungarian population with the Soviet domination culminated in the Hungarian revolution of 1956, approximately 180,000 Hungarians fled to Austria and took residence here temporarily. In 1968 160,000 Czech and Slovak refugees settled in Austria for some time due to the revolution in Prague that was crushed by the Soviets as well. After the military coup-d’état In Turkey in 1980 – one of several coup-d’ètats there – the Turkish refugees in Austria received “guest worker” status and that’s why their exact number is not known. When in 1980 martial law was imposed on Poland, more than 35,000 Polish refugees came to Austria, most of which remained here permanently. When in 1991 the war in Yugoslavia started Austria welcomed approximately 90,000 refugees from ex-Yugoslavia over the next four years.

Roma Integration Efforts

Roma Girl in Romania

The unfortunate failure of social inclusion of the Roma in the Danube region is a direct result of measures taken to address their exclusion. The last decades prove that member states as well as the EU institutions seem to be unwilling and sometimes incapable of designing or implementing measures to bring about change to the increasing alienation and exclusion of Roma citizens. So far the focus has been on “Fixing the Roma problem” through disjointed, small and unsustainable projects. The failure to acknowledge and address anti-Gypsyism, grassroots empowerment and the inability to stimulate active citizenship of both Roma and non-Roma citizens are the main reasons for the current unsatisfactory situation. Awareness of the problem is the first step in addressing it effectively. European societies regard the life style of Roma as a deviation from the established and expected social norms of those living in Europe. The integrated Roma remain invisible and are either perceived as non-Roma or pretend to be non-Roma. Racism against Roma is not a deviation in Europe, but is rather the accepted normality. In that way the rights and responsibilities of citizens in an increasingly multi-ethnic and multicultural Europe remain biased or are at the very best ambiguous. In most countries the policy target is to somehow “fix the Roma” or get rid of them. The heterogeneity and the lack of experience in dealing with elections or advancing their interests in the newly created national democracies in CEE after 1989 make Roma almost irrelevant in elections. Infighting, incompetency and corruption of their representatives are some other serious reasons for the present abysmal situation. …

ROMA INTEGRATION STRATEGIES

“Romanipé” stands for the identity and sense of belonging of a people – a timeless, placeless people with uncertain roots but a rich spirit, the “bravalipé”. Throughout their history stretching back over a millennium, these people have been the victims of many injustices. During their endless journey in search of a “friendly soil”, they have become scattered all across the world. All the Roma, Sinti, Manush, Kale and Romanichal – “Gypsy” is a discriminatory term applied to them by non-Roma – have one thing in common: they are one people. They are bound by “phralipé”, which means brotherhood and envelops and binds them together as members of a family with a great sense of solidarity. Confusion about the Roma makes it difficult to understand the reality and the needs of Europe’s largest linguistic and ethnic transnational minority. Most people in Europe know virtually nothing about Roma culture and policies to disseminate Romani culture are either virtually non-existent or have been influenced by folklore and by that confirm people’s mental images of a minority that cannot be integrated. In the course of history there have been many attempts at forced assimilation of the Roma people, which have taken different forms, though all with the ultimate aim of destroying the Romani culture.…

ROMA DISCRIMINATION

Roma settlement, Slovakia

A new actor has emerged in European politics: “the threatened majorities”. They feel like minorities, they talk like minorities and they feel betrayed by their elites. European societies have started to view globalisation as an existential threat to their prosperity. A majority of people already psychologically live with the fear that they have lost control of their own social environment. While the Western European debate has been Islam-centred since the beginning of the 21st century, the Central European debate has been Roma-centred. More than 75% of the Roma community living in Europe is settled in the Danube basin and above all, in the EU accession states of 2004/07. While the fear of Islam is the incarnation of cultural fears of Western European publics, the anti-Roma sentiment in Central Europe is the embodiment of predominantly social fears of post-communist societies. …

AUSTRIAN ROMA AND SINTI

The official estimate for the Roma population in Austria is 10,000-20,000. At the 2011 census a little more than 4,000 Romani speakers with Austrian nationality were recorded and approximately 2,000 with other nationalities. Yet Roma representatives estimate 10,000 autochthonous Roma plus 25,000 – 30,000 Roma immigrants. The Roma are the only ethnic minority group which is since 1993 officially recognized throughout the Austrian territory, whereas the Slovenian, Croatian and Hungarian minority is officially recognised in some federal states only. The Roma Advisory Council was established in 1995. The “Burgenland Roma” are considered as mainly rural, whereas other Roma groups are city dwellers. The majority of autochthonous Roma live in Vienna and eastern Austria. As the religious affiliation of Roma is usually determined by that of the majority population of the respective emigration country which in turn correlates with the socio-cultural background, the “Burgenland Roma” and “Lovara”, the biggest Austrian autochthonous groups, are generally Catholic.…

ROMA MUSLIMS ON THE BALKANS PENINSULA

The first arrival of Roma Muslims on the Balkans is connected to the Ottoman invasion and the establishment of the Ottoman Empire in the region during the 14th and 15th century. Some of the Roma Muslims were directly involved in the conquest by participating in auxiliary army units or as craftsmen serving the army. At that time there was already a Roma population on the Balkans who had settled there earlier. The Ottoman Empire dominated the Balkans for five centuries and made a distinct impression on the culture and history of the region. Based on the information from the corpus of law and regulations relating to the population in the province of Rumelia, covering most of the Balkans, from 1475, it is clear that all Roma, whether Muslim or Christian, paid poll tax, only payable by non-Muslims, with some tax benefits for Roma Muslims. Approximately 66,000 “Gypsies” lived in Rumelia then, the majority (47,000) Christians. The Ottoman Empire promoted the adoption of Islam by Roma, mostly through tax benefits, but they were never accepted as “true Muslims”. The ratio between Roma Muslims and Roma Christians continually changed until the balance had radically changed in the course of the 19th century with a ratio of Christian to Muslim as 1:3 or 1:4. The establishment of ethnic-linguistic nation states on the Balkans in the 19th century radically changed the public status and the position of the “Turkish Gypsies”. As a result of this process, complex and heterogeneous communities of Muslim Roma had developed in the Balkans by the second half of the 20th century.…

ROMANI COMMUNITIES IN THE DANUBE BASIN

The ancestors of the Roma communities in Eastern Europe migrated from the Indian subcontinent to Europe over a millennium ago. The boundaries of this community are determined not by its members, but by the surrounding population that has been living alongside them for centuries. Roma have existed in “two dimensions” for some time, namely as a separate community and as an ethnic society within the respective nation state. Roma are an inhomogeneous socio-cultural unit that is hierarchically structured on different taxonomical levels. A main scientific category, which is traditionally used by the Romani studies’ scholars is the Roma group or tribe or nation or caste. …

MINORITIES IN THE DANUBE REGION AT THE BEGINNING OF THE 21st CENTURY

 

The current revived nationalism in the region clearly has consequences for minorities, bringing about tensions within and between countries. The present minority issue in the Danube basin most of all concerns the sizable Roma communities in the accession countries of 2004/2007. In the whole of the European Union an estimated 10-12 million Roma live as a transnational minority. Although the adverse situation of the Roma was addressed during the accession process, discrimination and exclusion continue to persist; the situation is sometimes even exacerbated. Many populist and nationalist politicians are hostile towards the Roma, using them as scapegoats and reproducing discriminatory practices. Above all, Roma cannot be regarded in the same manner as other national minorities because they lack a clear territorial base or connection to any nation state. They are transnational people. Clearly the parallel to the position of Jews in the region before World War II is jumping to the eye.…

THE END OF THE MULTICULTURAL STATE

Synagogue, Krakov

During the 1920s and 1930s Austrian intellectual life was still dominated by men who had grown up under the empire. Many of them deemed the Habsburg Empire a lost paradise, whose lustre brightened as time passed. In 1938 the last vestiges of cosmopolitanism perished from Vienna and much of the Danube basin as Jews were decimated, saddling their successors with a corrosive guilt. After 1938 for a long time no other forum for debate has emerged to replace what Hitler had destroyed. The demise of intellectual Vienna is a major reason why post-1945 Central and Eastern Europe has produced so few innovative thinkers.

 

With the Treaty of Paris of 1919, i.e. the treaties of Versailles, St. Germain, Trianon and Sèvres, the disintegration process of the whole Danube region, which during the Habsburg Empire had constituted a homogenous economic free-trade area with a well-working division of production and provision of services, was speeded up in a disastrous way. After the break-down of so many regimes, the collapse of the Russian, German, Habsburg and Ottoman Empires, the map of Central and Eastern Europe was redrawn along nationalistic lines. The main aim was the creation of ethnic-linguistic nation states according to the belief of the US President Wilson that nations had the “right to self-determination”, a belief that was easily held by those far from the ethnic and linguistic realities of the regions which were to be divided into neat nation states. The whole attempt was a disaster and triggered the national conflicts that have torn the continent apart in the 20th century. The Balkans wars of the 1990s and the Ukrainian conflict can be seen as the latest “legacies of Versailles”. …

EASTERN JEWS

Jewish cementery, Krakov

Joseph Roth, born to a Jewish family, grew up in Brody near Lemberg/Lvov/Lviv in Eastern Galicia, the eastern part of the Austro-Hungarian Empire. Brody had one of the biggest Jewish populations in Europe and Jewish cultural life played an important role there. He began his studies in Lemberg and then went on to study philosophy and German literature in Vienna in 1914. In 1916 he quit university and volunteered in the Austro-Hungarian Army. The collapse of the empire had a lasting and detrimental effect on him, as on many other Jewish intellectuals. “My strongest experience was the War and the destruction of my fatherland, the only one I ever had, the dual Monarchy of Austro-Hungary.” In 1927 he wrote his famous essay “The Wandering Jews” about the minority of Eastern Jews and their plight. “The Eastern Jew does not know anything about the social injustice of the West; nothing about the reign of prejudice, that governs the paths, actions, customs and ways of life of the average Western European,….nothing of the hate which is already so strong that it is cherished like a life-giving (but life-killing) eternal fire that warms the egotism of every man and every country…. For the Eastern Jew the West means freedom, the possibility to work and to develop his talents, justice and autonomous rule of the mind. Western Europe sends engineers, automobiles, books and poems to the East. It sends propaganda soaps and hygiene, the useful and the sublime….For the Eastern Jew Germany for example is still the country of Goethe and Schiller, of the German poets, who every ambitious young Jew knows better than a swastika-loving grammar school pupil.” They started migrating from the borderlands to the Russian Empire, where “every year there is a war and every week a pogrom”. Some returned, many more continued their journey. “The Eastern Jews have nowhere a fatherland, but graves in every cemetery…. Most give to the West at least as much as the West takes from them. Some give more to the West than the West gives to them. They all have the right to live in the West who sacrifice themselves, in that they venture to the West.” …