{"id":11471,"date":"2026-09-18T17:19:02","date_gmt":"2026-09-18T17:19:02","guid":{"rendered":"https:\/\/mollekuqja.mk\/?p=11471"},"modified":"2026-09-18T17:19:02","modified_gmt":"2026-09-18T17:19:02","slug":"senada-sali-ndertimi-i-urave-mes-komuniteteve-nuk-mund-te-jete-pergjegjesi-vetem-e-romeve-duhet-te-ndertohet-nga-te-dyja-ane","status":"publish","type":"post","link":"https:\/\/mollekuqja.mk\/en\/senada-sali-ndertimi-i-urave-mes-komuniteteve-nuk-mund-te-jete-pergjegjesi-vetem-e-romeve-duhet-te-ndertohet-nga-te-dyja-ane\/","title":{"rendered":"INTERVIEW | Roma women live 11 years less, Senada Sali for Moll\u00ebkuqja: \"Antigypsyism\" is normalized, often not even recognized as racism"},"content":{"rendered":"

Interethnic coexistence is not measured only by the fact that communities live side by side, but also by the degree of respect, equality, and opportunity they have in society. For the Roma community, prejudice and discrimination often remain normalized in everyday life, while Roma women and girls face intersecting barriers linked to ethnicity, gender, and social status.<\/p>\n

On these and other issues, Moll\u00ebkuqja spoke with Senada Sali, a human rights activist and lawyer who has spent more than a decade working on the strategic litigation of Roma rights violations across Europe. Today, her work focuses more on gender equality and reproductive rights.<\/p>\n

Sali discusses how \"antigypsyism\" has become normalized in society, the need for Roma language and identity to be respected, and the inequalities Roma women face in education, employment, healthcare, and economic independence. She also addresses the importance of Roma women's representation in public life, stressing that visibility is not the same as influence, and that Roma women need to be present where decisions are made and policies are shaped.<\/p>\n

In this conversation, Sali also emphasizes that building bridges between communities cannot be the responsibility of Roma people alone, it has to be built from both sides. Institutions, she says, need to tackle segregation in education, create real opportunities for Roma girls in education and employment, guarantee equal access to healthcare, and change the way Roma women are portrayed in society and the media.<\/p>\n

From your experience as an activist and lawyer, how would you assess coexistence between the Roma community and other communities in North Macedonia? Where do you think barriers still exist that hinder more equal, closer coexistence?<\/strong><\/span><\/h4>\n

When it comes to coexistence, my personal experience has been positive. I grew up alongside Macedonians and Albanians, I speak both Macedonian and Albanian, and for me that's simply a natural part of life in Macedonia. But I think there's a difference between living next to each other and actually being perceived as equal.<\/p>\n

For Roma people, one of the barriers is that \"antigypsyism\" is so normalized that sometimes it isn't even recognized as racism anymore. You see this most clearly in everyday language. The word \"Gypsy\" gets used as an insult even when it has nothing to do with Roma people at all. Someone litters, and people say \"that's such a gypsy thing to do.\" Someone behaves rudely, and the same word comes out. I've had a taxi driver, not knowing I'm Roma, tell me about some \"Gypsy\" who'd gotten on his nerves.<\/p>\n

When you push back, the response is often: \"I didn't mean anything by it\" or \"I have nothing against Roma people.\" I believe most people genuinely aren't aware of the weight those words carry. But that's exactly the problem. Racism doesn't stop being racism just because we've grown used to it.<\/p>\n

The same goes for the Romani language. Roma people here speak Macedonian, and many also speak Albanian or Turkish depending on where they live. But the Romani language is still mimicked or mocked. I don't expect others to learn my language. I expect them to respect it.<\/p>\n

For me, coexistence isn't just tolerance. It means mutual respect and equal dignity.<\/p>\n

When we talk about Roma women and girls, how do ethnic prejudice and gender stereotypes combine to affect their opportunities for education, employment, independence, and participation in society?<\/strong><\/span><\/h4>\n

Roma women aren't a homogeneous group, and I don't want to portray them only as vulnerable or as victims. But the data clearly shows that many Roma women face overlapping inequalities tied to gender, ethnicity, and often social status as well. This is intersectional discrimination, and it isn't just a theoretical concept.<\/p>\n

For example, research by the EU Agency for Fundamental Rights across ten European countries found that only 28 percent of Roma women aged 20 to 64 were in paid employment, compared to 58 percent of Roma men. The same research estimates that Roma women live, on average, 11 years less than women in the general population.<\/p>\n

To me, these figures matter because they show that inequality isn't measured only by whether someone formally holds certain rights. It shows up in employment, income, health, and ultimately even in life expectancy.<\/p>\n

Education is especially critical. In the case of \"Elmazova and Others v. North Macedonia,\" the European Court of Human Rights found discrimination based on the segregation of Roma students in schools and classes in Bitola and \u0160tip. The Court was clear that discriminatory intent doesn't need to exist for discrimination to occur; what matters is the effect the system produces.<\/p>\n

This is essential. We can't separate children at six or seven years old and then, once they're adults, expect them to overcome the prejudice and distance between communities on their own.<\/p>\n

For girls, education is closely tied to economic independence and reproductive autonomy as well. The 2018 to 2019 MICS survey found that 28 percent of women aged 20 to 24 in Roma settlements had given birth before turning 18, compared to around 4 percent in the general population.<\/p>\n

But we shouldn't read that figure as evidence of some kind of \"Roma tradition.\" We should be asking what real choices a girl actually has if she drops out of school early, has no prospects for employment or economic independence, or has no access to information and services around sexual and reproductive health.<\/p>\n

From my current professional perspective, that's exactly what reproductive rights mean: that a woman can freely and knowledgeably decide about her own body and life, and can access quality healthcare without discrimination.<\/p>\n

So the question isn't \"what's wrong with Roma women?\" It's what in the system creates such vastly different life outcomes for them.<\/p>\n

Do you think Roma women and girls today have more space to be heard and to take part in public life, including activism, professional engagement, and decision making? What barriers still keep them out of those spaces?<\/strong><\/span><\/h4>\n

Yes, there's more space than before. Today we see more educated Roma women, professionals, activists, and young women speaking publicly on their own behalf.<\/p>\n

But visibility isn't the same as influence. For me, the real question isn't just whether there's a Roma woman at some conference, panel, or working group. The question is whether Roma women are where decisions actually get made, where budgets are set, policies are drafted, and priorities are decided.<\/p>\n

It's also important that Roma women aren't only recognized as experts when the topic is Roma issues. I am Roma, but my professional expertise isn't limited by my ethnicity. The same goes for any other Roma woman. She might be an expert in law, medicine, economics, education, technology, or any other field.<\/p>\n

To me, that's the next level of equality. Not just being given space to talk about the discrimination we experience, but having our knowledge and professional competence recognized beyond \"Roma topics\" as well.<\/p>\n

At the same time, the visibility of successful Roma women matters for girls. When a girl sees a Roma doctor, lawyer, professor, journalist, or a Roma woman making decisions, she gets a very simple but important message: I could be there too.<\/p>\n

So the next step isn't just greater representation. It's the shift from presence to real influence.<\/p>\n

What role can Roma women and girls play in building bridges between communities and promoting interethnic coexistence? And what should institutions and society do to make that role possible?<\/strong><\/span><\/h4>\n

Roma women can play an important part in building bridges, but I wouldn't want to place yet another burden on them by expecting them to fix coexistence between communities on their own. Building a bridge only makes sense if it's built from both sides.<\/p>\n

Institutions, in my view, need to take several concrete steps.<\/p>\n

First, put an end to segregation in education. After the \"Elmazova\" ruling, this is no longer a matter of goodwill. It's a legal obligation of the state.<\/p>\n

Second, create the conditions for Roma girls to stay in quality education, and from there gain real access to employment and economic independence.<\/p>\n

Third, the healthcare system needs to ensure equal access to quality sexual and reproductive healthcare, not just as a formal right, but as a service women can actually receive, with their dignity and autonomy respected.<\/p>\n

And finally, the way we talk about Roma women needs to change. If the media only portrays them through poverty, early marriage, large families, or discrimination, then even with good intentions, it creates a one dimensional image.<\/p>\n

But I also don't want us to swing to the other extreme and hold up only \"successful Roma women\" as proof that the problem has been solved.<\/p>\n

A Roma woman shouldn't have to be a lawyer, a doctor, or a professor to deserve respect. A woman without a degree, who is unemployed, or who lives in poverty has exactly the same right to dignity.<\/p>\n

That, to me, is the whole point. Building a society where Roma women won't have to hide their identity, and won't have to be exceptional just to be treated as equals.<\/p>","protected":false},"excerpt":{"rendered":"

Bashk\u00ebjetesa nd\u00ebretnike nuk matet vet\u00ebm me faktin se komunitetet jetojn\u00eb pran\u00eb nj\u00ebri-tjetrit, por edhe me shkall\u00ebn e respektit, barazis\u00eb dhe mund\u00ebsive q\u00eb kan\u00eb n\u00eb shoq\u00ebri. P\u00ebr komunitetin rom, paragjykimet dhe diskriminimi shpesh mbeten t\u00eb normalizuara n\u00eb jet\u00ebn e p\u00ebrditshme, nd\u00ebrsa grat\u00eb dhe vajzat rome p\u00ebrballen me barriera t\u00eb nd\u00ebrthurura q\u00eb lidhen me p\u00ebrkat\u00ebsin\u00eb etnike, gjinin\u00eb […]<\/p>\n","protected":false},"author":4,"featured_media":11472,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"sky_video_link_meta":"","footnotes":""},"categories":[344],"tags":[395,284,33,319],"class_list":["post-11471","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-pertej-siperfaqes","tag-efb","tag-grate-rome","tag-interviste","tag-topnews"],"yoast_head":"\nINTERVIST\u00cb | Grat\u00eb rome jetojn\u00eb 11 vjet m\u00eb pak, Senada Sali p\u00ebr Moll\u00ebkuqja: "Antigjipsizmi" \u00ebsht\u00eb normalizuar, shpesh s'njihet fare si raciz\u00ebm - Moll\u00ebkuqja<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/mollekuqja.mk\/en\/senada-sali-ndertimi-i-urave-mes-komuniteteve-nuk-mund-te-jete-pergjegjesi-vetem-e-romeve-duhet-te-ndertohet-nga-te-dyja-ane\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"INTERVIST\u00cb | Grat\u00eb rome jetojn\u00eb 11 vjet m\u00eb pak, Senada Sali p\u00ebr Moll\u00ebkuqja: "Antigjipsizmi" \u00ebsht\u00eb normalizuar, shpesh s'njihet fare si raciz\u00ebm - Moll\u00ebkuqja\" \/>\n<meta property=\"og:description\" content=\"Bashk\u00ebjetesa nd\u00ebretnike nuk matet vet\u00ebm me faktin se komunitetet jetojn\u00eb pran\u00eb nj\u00ebri-tjetrit, por edhe me shkall\u00ebn e respektit, barazis\u00eb dhe mund\u00ebsive q\u00eb kan\u00eb n\u00eb shoq\u00ebri. 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