Ro-minimal identity and community: Fandom, gender, healing, and the impact of COVID-19 on a Romanian-born electronic music genre

随着资本主义侵入欧美人的生活，使他们与自然资源隔绝，欧美人最近通过觅食回归自然。采集者狩猎的习惯已经有一万多年的历史了。随着民族国家、工业和企业家精神的发展，边缘人群继续从事狩猎活动，他们的生活方式与欧洲的阶级制度和社会前景越来越不相容。在欧洲工业革命之后，罗姆人的社区只能靠采集和拾荒为生。由于大规模生产和机械化的出现，对他们的专业知识的需求减少了。他们被排除在有时间和有报酬的工作之外，因为他们被认为懒惰，不适应主流社会秩序，以及他们的道德不一致。这个项目将探讨在资本主义边缘的生计生产，以及应对它的模式。我将解释匈牙利罗姆移民在法国采摘蘑菇和废金属的过程，并重新诠释经济、社会秩序、工作和阶级的传统观念。我将研究罗马语与蘑菇和废金属的关系，原因有二。首先，所有人都是假定的局外人。吉普赛人是不墨守成规的人，野生蘑菇通常被认为是有毒的，废金属被堆放在垃圾场，对一些人来说是一个反社会的空间。其次，食用菌生长在春天和深秋之间。在冬天，采蘑菇的人适应了，他们选择用废金属来工作。在法国，对罗马尼亚罗姆族采集者的歧视，以及对野生蘑菇和废金属的危险感知，是如何在资本主义制度下产生边缘生计的？这样的合作生计在法国有什么地位？1)海外实地考察：计划在罗马尼亚和法国进行实地考察。在这里，蘑菇、废金属和法律比比皆是。由于研究参与者的运动和转变，我将部署多地点人种志。我的方法论的核心是参与性观察和非正式会谈。我将加入我的参与者的觅食，由于其准非法，我将只观察废金属的拾取。我将访问罗马尼亚和法国的罗姆人社区，了解他们的活动背景。我还计划面试罗马尼亚和法国监管蘑菇和废金属采摘的机构。2)困难的语言培训：我将需要使用法语、罗马尼亚语和法语的罗姆语方言。因此，用这些语言进行培训对我的项目非常有益。

Euroamericans have recently returned to nature through foraging as capitalism invaded their lives and disconnected them from natural resources. Foraging has been practiced by gatherer-hunters for over 10,000 years. Alongside the development of the nation-state, industry and entrepreneurship, foraging continued to be practiced by marginal people, whose lifestyles became increasingly incompatible with class systems and social prospects in Europe.After the European Industrial Revolution, Romani communities have been left gathering and scavenging. The demand for their expertise decreased due to the apparition of mass production and mechanization. They were excluded from timed and waged work due to their perceived laziness, inadaptability to the dominant social order, and their moral nonconformity.This project will investigate the production of livelihoods on the edge of capitalism, and modes of coping with it. I will explicate the mushroom and scrap metal picking of Hungarian Romani migrants in France and reinterpret conventional ideas of economy, social order, work and class. I will study Romani in relation to mushrooms and scrap metal for two reasons. Firstly, all are assumed outsiders. Romani are avoided nonconformists, wild mushrooms are commonly considered toxic, and scrap metal dwells in dumps, an antisocial space for some people. Secondly, edible mushrooms grow between spring and late autumn. In winter, mushrooms pickers adapt, choosing to work with scrap metal. How do the discrimination of Romanian Romani gatherer-entrepreneurs in France, and the perceived dangerousness of wild mushrooms and scrap metal produce marginal livelihoods within capitalism? What place do such collaborative livelihoods hold in France? 1) Overseas fieldwork: I plan to conduct fieldwork in Romania and France. Here, mushrooms, scrap metal and legislation abound. I will deploy multi-sited ethnography due to the movements and transformations of the research participants. Central to my methodology will be participant observation and informal talks. I will join my participants' forages, and, due to its quasi-illegality, I will only observe scrap metal picking. I will visit Romani communities in Romania and France to understand the context of their activities. I also plan to interview institutions that regulate mushroom and scrap metal picking in both Romania and France. 2) Difficult Language Training: I will need to use French and Romanian and French dialects of Romani language. Therefore, it will be extremely beneficial for me project to train in these languages.