About Your Author


Metaphysics is defined as a branch of Philosophy which deals with First Cause and the Nature of Being and taught as a branch of philosophy in most academic universities today. The word originated from two Greek words Meta meaning beyond or after, and Physika meaning beyond the physical. Nowadays termed beyond the 3rd dimensional existence.

As a Dr. of Metaphysics (M.s.D.), I concede that metaphysics is the place where modern science and spirituality find common ground. It is an all encompassing philosophy that explores the ultimate nature consciousness and the principles by which consciousness to form, or in very simple terms, how thoughts become things.

As a M.s.D. in today's world I utilize all my fields of expertise and for that reason have effectively became a confidant and specialized my abilities to a now global community. My work in metaphysics shares extreme success in utilizing any one or the combinations of all of the following modalities:

Philosophy, World Religion, Parapsychology, Mysticism, Trance, E.S.P., Dream Analysis, Jungian Psychology, Astrology, Master Numerologist, Meditation, Self Help Sessions and Studies, High Magick Practitioner, Angel Work, Demonology, Positive Thinking Projection,  Workings of the Kabbalah and Quantum Physics.

The common denominator of these and all similar subjects' deals with an exploration of reality, and in the idealistic sense, how such knowledge can benefit human life on earth, both individually and collectively.

I agree Metaphysics deals with the most fundamental questions of life, that is to say, it explores the relationship of man, the mind and the universe as a whole.

And with this strong commitment to mankind and its evolutionary process, I will train and certify others who wish to work as my confidant as they also pursue their own doctor of Metaphysics Degree.

I am a very knowledgeable Numerologist and a writer of college textbooks on all modalities of the arts and craft.  I became a Minister in 1980 and have continued my life supporting the strong spiritual souls who struggle and are gifted.

Surely we are in a great and amazing Earth shift and change is inevitable as the Universe will unfold exactly as it should. We need to be in it's unfolding now more than ever and Granted I tell all that destruction is not it's agenda!

May we embrace this change and let fall all that needs to that has not worked in the past and holds us in an Earth Body that struggles to evolve, and in peace and confidence, serve each other no matter what race, ethnic background or belief we hold as an individual.

Dr Raven Dolick M.s.D

INjoy My Latest Article

 From RavenStar Enchantments Spiritual Awareness Center Pagan Ministry

How to Set Up a Children's Altar
Let your child celebrate with an altar of her own.

If you have a family altar, that's great! It's a nice thing to have, whether you keep it up all year round or just bring it out seasonally. However, if you're a Pagan or Wiccan parent, you may want to go ahead and let your kids have their very own altar. After all, an altar is a place where we keep things that are sacred to us -- but what is sacred to children and what is sacred to adults can be two very different things.
This is why it's a great idea to encourage your kids to have an altar of their own in their bedrooms -- it becomes a place they can put all the things that are special to them. If you don't have room for a dedicated piece of furniture to use as an altar, you can use a windowsill or a small shelf specifically for that purpose. Be sure you put the altar someplace that doesn't get a lot of traffic -- between the bed and the closet door is a busy place, while a quiet corner would be a far better one.

Here are some things that your child may want to include on his or her altar:
• Personal guardians: Kids need to feel safe, so if your child wants to add three different Batman figures or a giant Hello Kitty to the altar, let them. They can serve as protective talismans in the room.
• Natural items: Go for a nature walk and collect interesting leaves, rocks, shells, etc. Try to get out of doors regularly, so that your child can find new things as the Wheel of the Year turns.
•Magical tools: Children like to emulate what they see others doing. If your child sees you using a wand to cast a circle, or cards to do divination, she will probably follow suit. Allow your child to have her own tools - a wand, Tarot cards, a broom, etc. You can even substitute a toy or plastic knife for the athame.
• Journal or Book of Shadows: Young children are perfectly capable of journaling, and an older child may wish to create his own Book of Shadows. Help your child select a notebook to use, and then offer ideas and prompts for them to write about. Some suggestions might be "My favorite time of year is ____" or "If I could change anything with magic it would be ______."
• Plants: Help your child pick fresh flowers, or grow a pot of herbs on her altar. This helps increase her connection to the natural world, and in the case of a potted plant, allows her to care for a living thing.
• Family photos: If your path is one in which you dedicate time and energy to honoring family and ancestors, have your child include this on her altar. It can include family photos, heirlooms or keepsakes, or even a framed print of your family tree.

A few safety tips to keep in mind when setting up your child's altar:
• This should be a no-brainer, but don't let very young children have candles or incense on their altar.
• If you have plants on the altar, make sure they're not toxic to people or pets.

The Complete Romaniya of The Chillicothie Romani Natsiya

Rom baro RavenDolick M.s.D.

Chillicothie Lycan Society Alpha

Mar 25, 1998

Copyright © 1998 to 2019 RavenStar Enchantments

all right reserved

Te eves baxtelo tu taj  sari tiri familia

The Complete Romaniya of the Chillicothie Romani Natsiya~Part 1

The Roma People ~ Our beliefs and customs

Mar 25, 1998

Copyright © 1998 to 2019 RavenStar Enchantments

To first learn the strict code of the “Romaniya” that binds all Romani’s cohesively worldwide and unrestrained from language barriers, one first must at the least know the basics of who we really are.

We, Roma, are also called by the ignorant gypsies, but known also worldwide as Rom, Rroma, Romani, etc. So, since everyone wants to complain they really do know something factual about us is stupid on itself, because the only way to learn from us fully is to burden yourselves with us and our daily lifestyle with mutual sweat and blood.

Then we will open to the wonders of our ethnic traditions.

Many professionals that study customs of aboriginals never could get even close to being right about us because of the rule of likeness we use to share our ways, traditions, language and primal magick. These so-called experts range from all continents and all vary in what they say we are and where we come from.

I'm called in my Romani language as Curoko Ruv from the Chillicothie Roma natsiya and I am clan leader Alpha to our very guarded Chillicothie Romani Lycan Society who handle all affairs of our Romani people as protectors and teachers. And I have a face and love to talk to one too!

So hear is truth that you need to know right now.

So I take this to tell my story as a traditional Roma living in the modern America.

Beliefs and practices of my Roma Familia

Many centuries in the past, we, Rome, were some of the last worshipers of the goddess in old Europe. One of our migratory goddesses, Kali, was seen as a trinity. To the ordinary people when we arrived during our 3rd Migration to Eastern Europe. The symbol of it that we saw holy with was a triangle. A male horned God also played a prominent role then and mixed well with his obsession with herne. The similarities between the ancient beliefs of Roma and Wicca are obvious. These beliefs have long been abandoned by many of my Roma ancestors, but as my Romani Gypsy family, we still practice the long-standing empowering magic of our days of Babylon also gifted to me from my grandmother’s archives!.

There is today no single culture of Roma since the 4th Migration to the Americas which actually brought the first Rom here during the 2nd journey of Columbus from Spain and maximized after the fall of Hitler and millions of Rom launched that really feared Hitler more then his obsession with the Jews.

We embrace the romaniya which is a thousand years more old and it’s traditionally oral forms that have separated us from the rest of the world, nor is there general agreement on who should qualify to be called Roma from people on the “other side” in the world who are polluted by dividing, labeling, and separate people from their own heritage!

Romani Groups around the world hold different traditions, customs and beliefs and we, in our own ranks, as a diverse ethnic tradition, dictate our ways with the gadje through a complex system of and the romaniya. Groups that settled in a location generally absorb some through the use of a still only verbally taught language of the local culture of gajikané (non-Rome). Most Roma converted the religions of their host countries, typically Christianity (Roman Catholicism, Eastern Orthodoxy, Protestantism), and Islam.

And our formal religious affiliation is often complemented by the traditional beliefs of Rome  Catholicism :

The existence of del (God) that many ignorant say is we talking to the devil and stupid in that area very fast.

The existence of beng (Satan)

The existence of bibaxt (chance) and mule (supernatural spirits or ghosts).

The power of good luck charms, amulets and talismans

The power of curses

The power of healing rituals

.... and of most importance, and in every footprint, we avoid “merime” pollutions of physical and spiritual nature. Marimé is a state of impurity brought to a person by the violation of a taboo of purity.

It also means a "sentence of expulsion imposed for breach of the rules of purity or any disruptive behavior to the Roma community."

Some Roma consider the part of a woman's body below the waist to be dirty or polluted because it is associated with menstruation. 1 In many tribes, women wear long skirts, the bottoms of which they should not touch a man besides her husband.

A pregnant woman is considered impure. She must not give birth in the family home because she would become unclean. Sometimes knots are ritually united as birth approaches. It is believed that the umbilical cord will not be embarrassed. After birth, anything the new mother touches is later destroyed. This quarantine continues at least until the baby's baptism.

Newborns are baptized, usually under running water, when they are a few weeks old. Often, the child is massaged with oil; this is believed to make him strong.

My Roma family typically has three names. The former is known only to the mother; is given at the time of birth. Their purpose is to confuse the evil spirits by keeping the true name of their child.

The second name is conferred at the time of baptism, and is the name commonly used within the tribe.

A third, different name can be given when the child is re-baptized into a Christian church.

It is of little importance, except when it comes to non-Roma’s. And they usually only have your birth certificate name!

In my recent past, people were typically married between the ages of 9 and 14. This tradition has changed in many tribes due to the influence of the surrounding culture.

Premarital sex is very strongly forbidden.

Marriages for outsiders are very discouraged. The wedding ceremony is generally simple. In some tribes, the bride and groom join hands in front of the baro or chovihano / chavin rom or an elder and promise to be true to each other.

In ancient times, we used to be married when jumping on a broom handle in the presence of their families.

But, and then again, how many parts of our traditions were stolen from us by the box life people with no real magick of their own and tampered with.

When a person dies, our relatives and friends come together and ask forgiveness for any wrongdoing they have done to that person. It is worried that if such grievances are not resolved, then the dead person may return as an evil spirit and cause problems. As in the intensity of our curse to the exposure of gadje pollution!

In the past, the widow may commit suicide when her husband died so she could accompany him during the afterlife. Sometimes the nostrils of the deceased are bound with wax so that the evil spirits can not enter and occupy the body.

Clothes, tools, eating utensils, jewelry, and money can be put into the coffin in order to help the deceased in the next world.

The possessions of the deceased are burnt, broken, or sold to non-Rome.

We believe that a person can be reincarnated as another human or animal. Alternatively, they may appear as a mule or "live dead", seeking revenge on anyone who injured him during his life on earth.

Many of our rules of Roma behavior relate to the use of water. Usually we wash in running water, as in a shower.

Baths are not used less for healing therapy and then used with heavy healing salts!

The women's and men's clothes are washed separately, because of the impurities of a woman's body.

Clothes of a pregnant or menstruating woman are washed further down the encampment to avoid contamination.

Women should not expose their legs. So they wear long, multi-colored skirts.

Out of respect for the importance of the horse in ensuring the mobility of the Roma, the feeding of horse meat is prohibited in some tribes.

Many Roma women, called drabardi practice fortune counting. But fortunes are only read to the non-Romas.

Other women are called drabarni or drabengi and practice natural healing techniques.

Now we shall get into the Romaniya in its entirety as we of the Chillicothie Romani Ruv vista walk forthright in every footprint.

The Complete Romaniya of the Chillicothie Romani Natsiya~Part 2

Defining the Romaniya

Rom Baro Raven Dolick MsD

May 16, 2005

The Romaniya - The Law of the Roma

The Gypsy legal system not only protects the Gypsy from external and internal threats, but also serves as a code that organizes Gypsy society. Gypsy law acts as a cohesive force serving to protect Gypsy interests, rights, traditions, and ethnic distinctiveness. Gypsy law is self-contained and cannot incorporate rules of a foreign legal system. The gaje legal system is equally insular so far as Gypsy law is concerned.

But unlike the gadje who know nothing about Romani law, Gypsies are necessarily aware of gadje law. The Gypsy believe they should approach and respond to the gadje with caution, especially if the gaje profess good intentions, or claim to serve the best interest of the Gypsies are also cautious with gadje notions of due process, civil rights, and neutrality of law. Furthermore, not only do the Gypsy consider non-Gypsy marime', they also believe that Gypsy names and rituals lose their magical effectiveness if uttered to gadje.

Although the Gypsy people do not formally gather to pursue an objective, their need to survive as a distinct and isolated group provides them with a common purpose. Gypsy law ensures that the host country's legal systems and cultures minimally influence Gypsy life. Although Gypsy law has sacred aspects that direct Gypsies to lead their lives properly by attaining a state of purity and preventing contamination, it does not advocate imposing its values on non-gypsy. Its main purpose is to achieve a state of balance, or kintala, that pleases the spirits of the ancestors, or mule'.

Each Gypsy group can determine its own form of mediation. Although there are many words for "group" in the Gypsy language, four primary associations can be identified:

(1)natsia or natsiya, meaning nation;

(2) kampania, plural kampaniyi, an alliance of households not necessarily of the same nastia but of the same geographic area bound together for socioeconomic reasons;

(3) vitsa, or clan;

(4) familiya, which consists of the individual extended family.

Each associated unit is involved in the administration of justice, beginning with the smallest, the familia, which informally settles minor disputes, and extending to the larger units with increasing formality.

Each community is ruled by a bandolier, a person who is chosen for his/her age, experience, and wisdom. The bandolier of a Gypsy community is a person who inspires respect by his/her strength and intelligence, a person who by his/her own life sets an example for the other Gypsies. The bandolier settles minor disputes on the basis of his/her mature judgement, and his/her decisions are followed by other members of the community. However, if the matter to be settled is a serious one, such as theft, adultery, acts of physical violence, or complicated disputes between two parties, a court is convened. This court is called The Kris or Kriss.


Each bandolier handles all day-to-day conflicts within his population. When conflict emerges between Gypsy of different vitsi or kampaniyi, a divano may assemble. A divano is an informal proceeding where the chiefs of the various clans try to mediate a dispute. The parties themselves are not required to attend, and they are not technically bound by the bandolier's suggestions. The contestants sometimes bow to peer pressure and settle the case. Blatant disregard for the bandolier's recommendations could cost them the respect of the community.

When the Gypsy cannot settle a controversy amicably in a divano, a kris Romani may become necessary. In former times, the kris usually mediated three kinds of cases: property losses, matters of honor, and moral issues including disregard of marime' taboos. Other examples included are: stealing from or lying to another Gypsy, direct disobedience of the Gypsy Queen/King without good cause, and breaking faith or revealing secrets of the Gypsy nation to gaje. If the matter to be settled is a serious one, such as theft, defaults in payments of debts, acts of physical violence, serious marime' violations, or complicated disputes between two parties, a court is convened. This court is the most important moral force in Gypsy life. To be called before the Kris is a serious accusation before the entire Gypsy nation.


The leader of the Kris and the elders of the tribes will hold a meeting to select one or more men to act as the krisnitorya, or judges, for the kris. The krisnitori, the head of the kris, who must remain unbiased and impartial presides over the case, surrounded by the members of the kris council, who act as associate judges. The council, or Krisnitorya, is made up of five respected members of the community. They are the most respected and wisest members available at the time. Only the head of the Kris is a permanent position, appointed by the Queen, the other five are rotating positions.

The bandolier and the head of the Kris may be removed from the position only if: (a) they resign or (b) they are accused of being unfair, biased, or if committing another act which requires them to stand before the Kris, and they are found guilty. At such times the Gypsy King/Queen will call a Kris and appoint the judges to sit in judgement with him/her over the previous seat holder. If not found guilty the Gypsy King/Queen may restore the seat holder.

If necessary the Gypsy King/Queen may call the head of the Kris before the Kris and vice versa.

If the need for a Kris arises the duty of calling the Kris falls in the following order:

a) the Gypsy King/Queen,

b) the head of the Kris,

c) the bandolier of the nearest tribe,

d) the bandolier of the nearest duchy etc.

While the judges have been chosen because of their personal authority, they are expected to allow behavior that might be considered prejudiced or disruptive in non-gypsy trials. Participation by the audience is expected and encouraged by custom. Members of the audience, although not formally called as witnesses, may feel justified in expressing views. Whether their contributions to the proceedings is based on personal observation or opinion does not matter. Ultimately the judge weighs the value of the cumulative evidence to make rulings. Parties or witnesses will be perceived as credible if their statements have "the ring of truth". A person who can demonstrate in court that he or she has conformed to accepted communal standards may also be considered credible by the court.

The bandoliers are not necessarily aware of all the laws. These laws have never been written down or codified. They have been passed along for generations by word of mouth, but this fact makes the decisions nonetheless binding. The Gypsy interpret laws according to contemporary custom. Former interpretations of laws may be gradually revised as the needs of the community evolve. The exclusive reliance on oral transmission has led to a high degree of flexibility. Nevertheless, there is a shared feeling that the law is clearly defined. Few ever challenge this notion. This strict adherence to the law in part accounts for the continued cohesion of the Gypsy in spite of their persecution and forced migration.

The following eight (8) laws are the most predominant laws among the tribes and are set in stone.

(1) The leader of the combined Gypsy nations (either the Gypsy King/Queen) has the final word in all decisions or instructions among the tribes. Members of all tribes, whether born or "initiated" owe their loyalty and allegiance firstly to the Gypsy King/Queen's wishes and decisions; secondly, to those of their bandolier (the leader of their own tribe who, in the absence of the Gypsy King/Queen, has all the powers of the Gypsy King/Queen) ; thirdly, to the well-being and safety of all other Gypsies; and lastly, to any other group with which the Gypsy becomes associated. A Gypsy may not place loyalty to any group or person above that which the Gypsy owes to the tribe. If any conflicts of loyalty arise the Gypsy must stand on the side of the Gypsies or face the Kris.

(2) The Kris is the court of the Gypsies and has the sole authority to remove a person from the tribe. Anyone found guilty by the Kris for expulsion loses all Gypsy blood, including the accent and the ability to throw Gypsy curses.

(3) Only the Gypsy King/Queen may appoint or choose from among the tribes: (a) the head of the Kris; or(b) bandoliers.

(4) No Gypsy without good and probable cause, may cause harm or danger to another Gypsy. To do so will result in facing the Kris.

(5) Gypsies are blood family. In order to become a Gypsy, a person must adventure with a band of Gypsies for a time as a Gypsy, or be sponsored by a member of the band. The band will then vote whether to accept the candidate into the tribe, and if accepted, the candidate must successfully undergo the initiation ceremony which changes their blood to Gypsy blood.

(6) The truth is expressed in Romani, the gypsy language. No Gypsy lies-it is not our fault if we inadvertently get things "wrong" while speaking with the gaje. If we speak their language, they'll have to be patient if we make mistakes.

(7) Any travelling Gypsy is welcome to the hospitality of any Gypsy camp whenever there is need.

(8) Any gadje who is named a "Gypsy Friend" or didkai by the Gypsy leader or tribe is considered an honorary Gypsy (without Gypsy powers to vote tho in a Kris) and is welcome to the hospitality of the Gypsy camp and the loyalty and protection of the tribe.

Gadje to Gadje Romani to Romani


Calling together a kris is an event of utmost importance in Gypsy life. In all cases, it is the aggrieved party who must request the kris, which is then held at a neutral kampania. The defendants and plaintiffs must represent themselves. Advocates are forbidden. If the alleged victim is old, sick, or very young, the victim's nearest relative brings the case to the kris. If the welfare of the community demands joint action, the entire clan may be a plaintiff.

It is acceptable to have the entire family present for support. Witnesses may speak freely about the case. The Gypsies believe there can be no justice without hearing the matter out to its fullest. Exaggerated claims and ornate stories referring to folk tales and mythology are common. When members of the audience think the witness is not being truthful or responsive, they may hiss or make jokes. In some delicate matters, the public and witnesses can be excluded.

When the accused testify on their own behalf they are expected to be truthful. The kris can further insure their honesty by requiring the accused to swear an oath and casting a truth spell. If the witnesses must swear an oath, an altar of justice consisting of icons of the clan present is erected. In complex situations, the judge may ask for expert opinions from tribal bandoliers or the elders. Nonetheless, only the head of the kris decides guilt and punishment.

Socially disruptive behavior may result in legal sanctions, including a sentence of marime'. In addition to strong taboos against exploiting or stealing from a fellow member of the Gypsy community, Gypsies consider crimes of violence and noncommercial association with gadje as crimes against Gypsy society as a whole and therefore marime'. A marime' label can be removed by the forgiveness of the offended party, the passage of time, extended corporal punishments or by another kris Romani. Readmission to Gypsy society following a sentence of marime' is a cause for celebration.

Divorce cases are complex. Many Gypsy marriages are still arranged and the groom's family pays a bride price. If the marriage ends in divorce, a kris may be called to determine how much, if any, of the bride price should be returned to the groom's family.

Economic cases cover such issues as who has the right to engage in fortune telling in a specific territory, although the Gypsy has no control over those gaje who do fortune telling. Gypsies believe that every Gypsy has the right to work. Accordingly, groups divide territory into economic units. Controversies may result when some Gypsies encroach on other's territory, and then a kris is called. A first-time offender may receive a warning by the kris. Repeated violations result in a sentence of marime'.

The hand of the kris declares the verdict in public to those who are present. If the accused is found innocent, there is a celebrations and an oath of peace is sworn. The decision of the kris is final and binding.

If, at the end of a trial, the defendant is found to be innocent, there is great joy and relief in the community. A banquet may be held, and the former defendant has the right to propose the first toast. If, on the other hand, the defendant is found guilty, any number of different punishments may be handed down by the head of the kris including permanent banishment from the Gypsy community.


The kris imposes punishment according to the seriousness of the offense. The kris relies primarily on such sanctions as fines, corporal punishment, isolation of rule breaker and family and banishment. The responsibility to pay a kris-imposed fine, called glaba, falls collectively on the wrongdoers lineage.

There are no jails or executioners in a Gypsy community. Perhaps the most severe punishment for a Gypsy is marime', or banishment, from his own community. This banishment is achieved by declaring the offender marime', a term that means socially rejected in its legal sense. It is considered a sentence of social death. Marime' stigmatizes all wrongdoers as polluted and justifies their expulsion from the community. The offender cannot have any social contact with other members of the tribe. The simple pleasures of Gypsy life, eating together and camaraderie, are forbidden, and the guilty party is condemned to live in the world of the non-gypsy. No marriages are arranged for those stigmatized as marime', and without marriage in Gypsy society one's economic and social life is over. When they die, no one will bury them, and they will not have a funeral. In many cases, not only the offender, but his or her own family as well, is declared marime'. This harsh punishment is a great deterrent to crime within the Gypsy community. It can last for days or year. It involves permanent loss of status and respect even when the guilty party has been reinstated. Permanent marime' is rare and used only for serious crimes.

Permanent marime' means that the person's blood is changed to gadje blood and they are outcast/exiled forever from the tribe. They are no longer part of the Gypsy nation, receive no protection and hospitality, and lose their accent and their ability to cast the Gypsy curse.


Most Gypsy society relies heavily on distinctions between behavior that is pure, vujo, or wuzho, and polluted, or marime'. Marime' has a dual meaning to the Gypsy. It refers both to a state of pollution or defilement as well as to the sentence of expulsion imposed for violation of purity rules or any behavior disruptive to the Gypsy community. Pollution and rejection are thus closely associated with one another. Pollution taboos and their names vary from group to group (except for certain set laws see law section) and often among smaller Gypsy units. Nevertheless Gypsies define themselves in part by their adherence to these cleanliness rituals.

Many of the traditional laws of hygiene deal with water. For example, Gypsies must wash only in running water. A shower would be acceptable, but a bath would not be, for the person would be sitting or lying in dirty stagnant water. Dishes cannot be rinsed in the same sink or basin that is used for washing personal clothing. The kitchen sink is used only for washing one's dishes and therefore cannot be used for washing one's hands.

Some traditional rules might make sense to the non-gypsy. The surface of tables used for eating are kept spotless. Handkerchiefs for blowing the nose are frowned upon. They merely preserve the dirt of the nose. For this reason Gypsies prefer to blow their noses in disposable material. In any case, after blowing the nose or sneezing, one must wash before eating.

There are remedies or punishments for a person who has become unclean, or marime'. Minor offenses, clearly unintentional ones, can be forgiven by those present at the time the offense is committed. More serious ones must be dealt with by the community and usually rely on some form of corporal punishment and isolation for a time with a challenge or responsibility to balance the serious act called upon, in some cases, by the Kris.

The Romaniya also is quite concise concerning food and what it considers healthy to eat.

Generally the mornings start off with a strong tea and usually using

Ceremonial events are a special time for the Familia and large meals and plenty of drink is prepared and labored over. Mainly the meat is roasted outside over coals or hot stones. Pork, chicken or fowl is the usual here and it is heavily seasoned with whole cloves of garlic pushed in the meat as it cooks in its own juices and released.

The Romaniya is very concise on cruelty to animals and children and even the killing of animals is reflected in their food. Only animals that are considered food are eaten. The main marime’ of food is that never a horse to be eaten. This too is deep rooted in the nomadic lifestyle and horses were too important to be used as food as some customs do.

Dogs and cats also are considered unclean and polluted to the Roma. This is because of their unclean living habits. The concern here is that their unclean licking in the external world will.

The Roma are very suspicious about gage societies and this is found predominantly in the Romaniya on how to be Romapen,

Now there are activists in the Roma communities that do see the gains of the non – Roma and even see how these gains can help strengthen their own lives and tradition. They ask for respect as human beings, equal rights in the job industries, healing discrimination and persecutions, and all of their work is admirable with their own strengths and weaknesses. The first step is education. And I feel the writing of this book has done well with that. But before this happens the Natsiya must also get out of fears of assimilation.

Food is harvested during all seasons. So, mainly the Roma diet consisted of wild fruits, berries, leafy vegetation, small mammals and aquatic life such as fish and mollusk. As the Roma settled in other societies their diet has also has reflected this. Morning tea that would balance any individual illness in the community. In the United States this expression is likely to be coffee or healing tea heavily sweetened with honey. Tea is a staple to the Familia and cups make be taken several times throughout the day. In general there is no lunch but a supper is served at sunset and cooked throughout the day so if anyone is hungry they can have a small meal until supper is served. The basic dinner will be a thick vegetable soup or stew with some meat in it. The vegetables are of whatever is available and will be a mixture of greens and vegetables. Potatoes, rice and or pasta is put in the dinner stew to give it heartiness. If meat is served separately it is usually broiled or cooked on a spit. Rabbit, squirrel, deer and small game are usually the choice of the meat and turkey when available is commonly eaten. Again, this is a reflection also of the nomadic tradition the Roma share. Garlic is widely used in many dishes because of its medicinal and Magickal properties. Water or wine is served with the dinner meal. Now dogs make the inner self impure and contaminated if induced into the body. Cats even are a death omen to many Familia and if they are allowed inside a purifying ceremony is done. Dogs however are at times allowed inside because of their protection qualities. Familiars are accepted in the home but even owls and cats still are frowned upon. Owls, like many other non Roma tribes, are considered bringers of death and considered bad luck. Owls then are never pets or used for food. And not Romapen, {the act of living traditional Roma lifestyles} these fears become much warranted.

Now I am aware we will have to heal a very long cycle of hostility and fear based on misunderstandings towards the Roma. Unfortunately no book can heal a hateful heart. And Roma parents will need to heal their fear of the non – Roma corrupting their family, and that contact with our lifestyle and social outlook does foster separations. And this separation does place the Roma at a severe disadvantage. But because of its effects on them they have chosen to be apart. In the United States we are slowly trying to coexist in the general population without compromising our own identity. But we still refuse to adapt to any one of these if they compromise our traditional basic beliefs and strongly feel that integration will lead to assimilation and the breakup of our strong tradition. The end result would be the complete disappearance of our culture. The only compromise is that the Roma are willing to adapt to its surrounding societies, but will pull away quickly if they impose restrictions of freedom to be who we are.

In Light

Rom baro Raven Dolick M.s.D.

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