From Periphery to the Centre’: Private Apparition of the Virgin Mary (An In-depth Qualitative Analysis of the Apparition's Narrative with Field Journal Notes)

Abstract

The overall research dataset used for the purposes of this chapter is part of ongoing research of the author on Roma folk beliefs (2006–2007), as well as on the activities of both traditional and non-traditional religious movements among the Roma in Slovakia (2003–2004, 2010–2011). In the framework of the previous outputs from this research, the author attempted to create, with some generalisation, a typology of the elements of traditional rural Romani Christianity in Slovakia, elucidating the phenomena of the cultural and ethnic reinterpretation of mainstream Christianity into a Roma cultural context (Podolinská 2009). In particular, she pointed out the phenomenon of inculturation in which the ‘White’ Virgin Mary is culturally and ethnically ‘transcripted’ and ‘translated’ into the ‘Chocolate Mary’ that physically, mentally and spiritually fits bet- ter and corresponds to the hopes and needs of particular ‘peripheral’ ethnic community. As Viktor Turner (1974) pointed out that what is interesting about apparitions is that they occur on the periphery not only from the geographical point of view (peripheries of cities, rural areas) but also at peripheral levels of society: the seers are mostly children or (illiterate) women from a socially deprived background. This chapter offers an in-depth qualitative analysis of a narrative on private Marian apparitions of one Romani woman living in a segregated Roma settlement in Šariš region, Eastern Slovakia. The seer perfectly fits into the ‘periphery’ concept: she is an illiterate woman from a socially deprived settlement and is a member of the ethnically stigmatised community of Cigáni [Gypsies]. Her visions are private ones, and since they started to appear, she started her struggle for collective and public recognition. The story of her apparition thus contains the well-known part of the path of other ‘successful visionaries’ – ‘from periphery to centre’ (i.e. from marginal private/individual apparition to the central public/mass recognition). As far as visions are ‘cultural products’ (Christian 1998) produced in the process of communication (Knoblauch 2009; Knoblauch and Schnettler 2018), they are not only embedded in a particular cultural context but also in the language and aesthetic taste. For every apparition, the crucial point is to achieve collective consensus and to attract masses. This is the way from private/ individual apparition to public/collective acknowledgement. This is the way from ‘periphery to the centre’. In the described case, however, the seer was able to achieve recognition only within her own family. The response of the local Roma community to her apparitions was mostly negative. Quite interesting about this case is that, according to her, she has support from the side of non-Roma local religious authorities. Based on the author's qualitative analysis, the struggle for collective consensus and ethnic code are the most important themes of the analysed narrative on apparition. According to the author, the peripheral and deprived life situation of the seer is embedded in her visions. In her narrative, the attempt to achieve ‘centrality’ in a marginal position is central and the recognition theme is more frequent than the description of the apparition itself. In order to offer the reader a holistic picture of research situation, the author uses not only the qualitative analysis and thematic coding, but also the perspective of multi-vocal ethnography (Tobin 1988; Clegg 2017). The interview is thus embedded in the synchronous context of field journal notes of the author, as well as in the diachronic context of her recent memories. The qualitative analysis also includes a wider context of the thematic search of media reports on local apparitions among Roma households in Eastern Slovakia.