After the conclusion of the first round of the Presidential elections in the country, and according to the perception of the main parties of the SDSM, they understand the message from the people, and that it is a clear purge in their ranks and coalition partners immediately after the end of the second round of the presidential elections.

According to the course of events, they have already begun with rewards that might be on that list, among the Roma connoisseurs of political developments, they immediately started considering this option, and whether in that "same case will be included some Roma names."
More precisely, if we say that the SDSM's Roma coalition partners were modest in their demands for high positions, i.e. there are no sound functions (managers of institutions, public enterprises, etc.), only as an option unofficially began to spread information that it is possible and the only ministerial place managed by a Roma may be and it is taken!
Realistically, the ministry itself (Minister without Resor) does not have any role in the Government, it is a fact that this is still to be taken and then the Roma according to the government hierarchy will be one ZERO. This would demonstrate even more the indolence of this composition of the Government towards Roma issues.

And honestly, the minister himself who is now the appointed minister will be only a scapegoat by the government as a message to discipline "the indolent Roma electorate, who apparently abstained in the first round of presidential elections. But he abstained and rightly, because from much promised - very (almost nothing) done.
And now, even curse, Mustafa Bayram will eat the stick. And the real man is actually the least guilty, because very little time is on that function to show some results.

But it must be a "self" empty. But if it's all true, this is the inclusion of the alarm with the inscription "How Much Worth Does the Real Rome Have in This Country?"
This is for the sake of those Roma parties that are in coalition with the government!

Kris (Romani: kris) or Kris-Romani is a traditional court for conflict resolution in the culture of Vlax branch of the Romani people. The term derives from the Greek language, "κρίση" (judgment). It is a key institution for enforcing the Romani Code (Romani: romano zakono; zakonuri) within Romanipen.

It developed in the area of present-day Romania, during the times of the slavery, as a judicial institution of the local Romanies, in order to enforce the community cohesion and its internal balance. After the abolition, from the half of the 19th century onwards, many Vlax Romanies emigrated in the rest of the world, bringing with them the kris as part of their cultural luggage.

More or less formal proceedings exist also among other Romani branches. Some non-Vlax Romanies adopted this institution, like the Drzara from Sweden (originally from Serbia), in contact with the local Kalderash.

Proceedings

The kris covers issues involving only Romani parties, since those involving also non-Romani parties are dealt by non-Romani institutions. In the Romani dispute resolution, it is used as the last resort. Many unsettled issues (if their gravity would not require a kris obviously from the start) are dealt informally through involvement of other members from the local communities.

This may take the shape of a divano, an informal gathering of clan leaders of the conflicting parties and other local influential and respected Romanies (the presence of the parties themselves is optional). If they consider a certain settlement possible, this amounts only to a recommendation. If the parties still do not agree and the issue remains unsettled, the kris is convened as the formal instrument for the dispute resolutions.

Although customs vary according to local tradition, the basic form of the kris involves the conflicting parties making their appeals to the krisnitorya (singular: krisnitori, also in other variants, krisnatory, krisari, krisatore), respected Romanies appointed by communal acclamation to preside over the kris.

The number of krisnitorya is odd, usually between five and eleven. Other members of the group not directly involved in the conflict may participate by presenting their own statements on the nature of the conflict, or on the character of the involved parties.

The debates are kept only in Romani language, with a legal register, otherwise unused in the daily speech. In order to enforce the veracity of the communication, various oaths are taken in the name of the ancestors (Romani: mule) or other culturally powerful images.

The judgements of the kris are designed to maintain the integrity of the Romani community and uphold the Romanipen. Its proceedings are oriented to reinforce the kintala (balance), an important notion of the Romanipen. Considering that there is no absolute truth (as a shame society, in contrast with the usually local non-Romani guilt societies) and each party has its own truth, the krisnitorya seek mainly to restore the mutual respect between the involved parties. Their final decisions should consider a future harmony, since, according to its success and durability in time, the Romani community will consider whether they keep being qualified krisnitorya. If it is concluded that an imbalance happened and its nature and gravity make very difficult restoring the balance with reconciliation, then reparations and punishments are also considered.

These may range from fines (Romani: glaba) paid by the guilty to the injured party, to the guilty party being declared marime ('unclean') for a period of time, and banished (Romani: shudine/chhudine) from the community. The period of time may be fixed, or until the guilty will pay the fine or will restore a former status quo. The most extreme sentence is for a Romani person to be declared marime for all time, and thus permanently excluded from the Romani community, a horrific fate amongst the Roma. In former times, the death sentence was also a possible punishment in some Romani groups, although it is not known to have been practiced for a very long time. If all parties are found guilty and fines are paid, usually these are given to the poor Romanies.

Also the punishment may include unpaid work for the local Romani community. The injured party, also in order to reinforce the balance and restore the harmony with the guilty, may renounce a part of the reparations they are entitled to. The decisions of the kris are definitive (there are no higher Romani courts) and they are enforced by the moral pressure of the Romani community.

In Romania, in January 2008, about 500 krisnitorya initiated the European Committee of the Romani Krisnitorya.