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dc.contributor.authorBernal, Jorge M. F.
dc.date.accessioned2015-07-15T08:20:12Z
dc.date.available2015-07-15T08:20:12Z
dc.date.issued2011
dc.identifier.citationJorge M. F. Bernal. Romski Kościół w Ameryce Południowej. Czy Kościół pentekostalny wypełnił kulturowe braki w romskiej społeczności Ameryki Południowej?, "Studia Romologica", 2011, nr 4, s. 169-180.pl_PL
dc.identifier.issn1689-4758
dc.identifier.urihttps://depot.ceon.pl/handle/123456789/7177
dc.description.abstractRomani culture in the 70’s mostly was declining its influence upon many Romani families all over the world, modernism, and the acceptance of new cultural patterns coming from the main society, were weakening our oral traditions. At that time in France, a gadjo Pastor Clement Lecossec (may his soul rest in peace!), approached the Romani people in Paris with a new message, that of the Evangelism, some Roma from Paris, in 1961 took that message of Salvation and accepted the Word of God, Lulu Demeter, Stevo, and later Nono, Lulu was the first pastor of that new movement and church, once the first Romani Church in Paris was open, later on, in the last century, during the 60’s and 70’s they took this message to the United States and South America. Currently, in Argentina, our people were settled in the major cities of our country. At the beginning of their arrival they were Orthodox, later becoming Catholic, and from then on have been participating in this Powerful Evangelical Movement? This article tries to make a racconto about the International Romani Church in a global context, but mainly in the Americas, from its beginnings in Europe, its evolution and its dispersion over the American continent, from the 60’s onwards, the last century, among the Romani communities which came to the Americas from Europe, around 1880 onwards, mostly from Russia, Serbia and Greece, and also makes us a small description of them, their groups and background. He tells us about the Pastors who were able to make this movement grow among the various Romani communities, and how this movement currently articulates itself and how creates contacts among the different Romani Communities, later on he talks about the positive impact this movement has worldwide on the standardization of the Romani language, not only among the Vlax Roma, but also among the Roma of other Romani groups where the church is growing extraordinarily, most of the time under the influence of the Vlax Pastors, he also talks about the positive effect on the group’s cohesion. This article was also presented in Sweden, as a lecture, in November 2009, and will be released soon along with other articles written by other authors from different countries in a book that will group all the opinions about this Worldwide Growing Evangelical Movement.pl_PL
dc.description.abstractDr-o berśa 70 i rromani kultùra xasardǎs pesqëri zor maśkar but rromane famìlie pir-o sundal (swiato). O modernìsmo aj neve kulturìtko modèli, save javènäs kotar gaʒe bizorǎkërdǎs amari rakërdini tradìcia. Athòska, and-i Frància, jekh gaʒo pastòris, o Clement Lecossec (lokhi te ovel lesqe i phuv!), gelǎs k-o Rroma e Parizosqëre jekhe neve laveça, e Evangelismosqëre laveça. Varesave Rroma e Parizosqëre kandine dr-o 1961 o akharipen e salvaciaqëro thaj priarde e Devlesqëro lav, sar o Lulu Demeter, o Stevo, aj paleder o Nòno. O Lulu säs o jèkhto pastòris akala neve khangerǎqëro aj miśkaipnasqëro, kana putardilǎs i jèkhto Rromani khangeri dr-o Paris dre berśa 60 aj 70. Akala Rroma leʒine e Devlesqwro lav ʒi dre duj Amerìke. Dr-i Arxentìna, o Rroma beśènäs dr-e baredera fòri e Themesqëre. Kana aresle sas, jone säs ortodòksi, pal-odova kerdine katolìki thaj okonaθär si dre kava zoralo miśkaipen e pokaimenqëro. Akava artìklo zumavel te mothovel pal-i maśkarthemìtko rromani khangeri pir- -o sundal, no buteder dre duj Amerìke, kotar-o śird dr-i Evròpa, lesqëro ʒamavipen aj lesqëro buxlǎripen dr-o kontinènto e Amerikaqëro, kotar-o berśa 60 aj ʒi akana. Dureder, jov del jekh deskrìpcia e rromane khetanimatenqëri save javine dre Amerìke kotar-o berś 1880, buteder kotar-i Rusìa, i Sèrbia aj i Grècia. O artìklo mothovel pal-o pastòri, save barǎkërde akava miśkaipen dr-o ververa rromane khetanimàta, sar o miśkaipen kerel pesqëri artikulàcia, sar janel jov kontàkti maśkar-o ververa rromane khetanimàta, aj paleder o artìklo rakërel vi pal-o pozitìvo efèkto kaj akava miśkaipen si les pr-o svèto p-i standardizàcia e rromane ćhibǎqëri, na sadaj maśkar e Rroma vlaxìtka, no vi maśkar avera rromane endaja, savenθe i khangeri barǒl but sig, butivar tal i influènce e vlaxitkone pastorěnqëri. O artìklo rakërel vi pal-o pozitìvo efèkto p-e Rromenqëri kohèzia. O artìklo säs prezentuime dr-o Śvèdo dr-i Novèmbra 2009 sar kùrsi aj sig si te inklǒl avere artiklençar kaj lekhle avtòri kotar ververa Thema dre jekh pustik, savi si te kidel sa opìnie pal-o buxlǎripen pir-o sundal akale Pokaime Miśkipnasqëro.pl_PL
dc.language.isoplpl_PL
dc.publisherMuzeum Okręgowe w Tarnowiepl_PL
dc.rightsDozwolony użytek
dc.subjectruch zielonoświątkowypl_PL
dc.subjectAmeryka Południowapl_PL
dc.subjectreligijnośćpl_PL
dc.subjectRomowiepl_PL
dc.titleRomski Kościół w Ameryce Południowej. Czy Kościół pentekostalny wypełnił kulturowe braki w romskiej społeczności Ameryki Południowej?pl_PL
dc.title.alternativeRomani Church in South America. Did Pentecostalism Come to Fill a Gap within the Romani Community in South America?pl_PL
dc.title.alternativeI rromani khangeri dr-i mesmerigìtko Amèrika – ¿val areslǎs odoj i pokaime khangeri te pherel jekh kulturìtko xarr dr-o rromano khetanipen e mesmeritkone Amerikaqëro?pl_PL
dc.typeinfo:eu-repo/semantics/articlepl_PL
dc.description.epersonNatalia Gancarz


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