The concept of decolonization is offered as a tool to understand and change subaltern positions (Tuhiwae Smith 1999). Against the colonial ‘matrix of power’ (Quijano 2000, 2007), the choice of active decolonization (Mignolo 2007, 2008) is a theoretical and practical radical approach, requiring ‘epistemic disobedience’ to Eurocentrism within educational institutions and in society at large. This can happen through forms of de-learning of the imposed education and construction/legitimation of different types of knowledge. Such a process implies an individual and collective de-linking from mainstream theory and methodology, as well as a need to find space inside and yet to grow apart from academic institutions.

Gypsy/Roma/Traveller feminisms face issues and contradictions similar to those that other women of color confronted in their everyday battles for liberation. Bridges can be built with the writing and struggles of indigenous feminists, ranging from Native American and aboriginal, to Maori and Kurdish, and post-colonial Indian feminism. All of these feminisms face the challenge of preserving a dynamic connection between the valorization of traditions and the self-determination of women in the communities. The necessity of actively decolonizing the relationship between Roma/Gypsy/Travellers and Gadje women is also addressed as a crucial and sensitive issue.