circulation in specific geopolitical contexts ( About 2018 ; About and Bordigoni 2018 ; Aresu 2019 ; Asséo and Aresu 2014 ; Sutre 2017 ). It has, therefore, been possible to go beyond generic reconstructions of the history of “Gypsies,” 1 who were assumed
Historical ethnography on multiple border crossings at the beginning of the twentieth century
Spatialities and Materialities of ‘Gypsiness’
Andreea Racleș and Ana Ivasiuc
As one of the most stereotyped minorities, the Roma are particularly ‘good to think’ in relation to constructions of Europeanness. In the production of ‘Gypsiness’, the body, the space, and the materiality of the dwelling are linked through smell as signifiers of a racial and cultural inferiority that does not ‘belong’ in and to Europe. Drawing on research projects carried out in the outskirts of Rome and in a small Romanian town, our contribution relies on a juxtaposed ethnography of constructions of ‘Gypsiness’ in relation to the spatial, sensorial and material inscriptions of the body. The article will examine the relationship between space and the social production of smell, discussing how spaces inhabited by Roma play a role in ‘doing’ Europeanness in a contrastive mode.
The making of Roma/Gypsy migrants in post-industrial Scotland
Drawing on research among Slovak Roma labor migrants to the UK, this article examines differentiated modalities of belonging and a crystallization of the category of Roma/Gypsy in one neighborhood in a post-industrial Scottish city. This originally working-class, predominantly white area has been transformed, through several waves of migration, into a multicultural neighborhood. Established residents of the neighborhood express a sense of growing crisis and blame for local decline is frequently placed on migrants and, in particular, Gypsy migrants from Eastern Europe. The article focuses on the shifting forms of ethnocultural categorization that mark Roma difference in Glasgow.
The Example of a Gypsy/Roma Group in Modern Iran
Elena Marushiakova and Vesselin Popov
This article presents the community of the Romanies/Gypsies called the Zargar, who live in contemporary Iran. For centuries the Zargar had not been aware of the existence of other Gypsies. Only nowadays, with the means of modern telecommunications, including the Internet, have representatives of the Zargar 'discovered' that there are other Roma in the world, and they have begun looking for their place within the international Romani community. Lacking a clear memory of their own past, the Zargar are trying to construct such a history and an extended identity, while establishing contact with their 'kin' in Europe.
How Informal Moneylenders Remain Unbanked
In Bahia, northeast Brazil, Calon Gypsy settlements are composed of bilaterally related people and emerge around particularly influential men. Generally, settlements are located on the outskirts of towns or in peripheral neighborhoods, and there is
This article discusses a screenplay of the television thriller Armer
Nanosh (Poor Nanosh), written in 19891 by the famous German
author Martin Walser and Asta Scheib.2 The screenplay deals with
the relations between Germans and Germany’s Sinti, or Gypsy, population
in the shadow of Auschwitz,3 a subject that has hardly been
touched upon by postwar German authors and dramatists.
The 'Gypsy' as Trope in Woolf and Brontë
Halfway through Virginia Woolf’s Orlando (1928), the title character, who lives for over three hundred years, wakes up and discovers that he has become a woman. Although Woolf evidently does not intend us to take this novel entirely seriously, it is clear from the contemporaneous A Room of One’s Own that she is quite serious about deconstructing the boundaries of gender; in Orlando, she calls its categories into question by depicting them as permeable, even arbitrary. In so doing, she flies in the face of her Victorian forebears, as was her wont, critiquing and complicating the prevailing model of male/female as binary opposition.3 Orlando’s sudden, mysterious transformation from male to female initially appears to reflect this binary: ‘Orlando was a man till the age of thirty; when he became a woman, and has remained so ever since’ (139). However, his/her transition is complicated when Orlando enters into a somewhat indeterminate state, escaping from both Constantinople and gender by running away with a ‘gipsy tribe’ (140).
Overcoming the Quantity-Quality Divide in Economic Anthropology
Sandy Ross, Mario Schmidt, and Ville Koskinen
adequate only if the collector, 12 rooms away, could hear coins sounding as they fell onto a shield. From Martin Fotta’s article about contemporary Brazilian Gypsy men’s monies, which become carefully quantified and ranked measures of masculinity, to Martin
Rachel T. Greenwald
Guenter Lewy, The Nazi Persecution of the Gypsies (New York: Oxford University Press, 2000)
Robert Gellately and Nathan Stolzfus, ed., Social Outsiders in Nazi Germany (Princeton: Princeton University Press, 2001)
A foreigner robbed, beat up, raped, and dumped an Italian woman,
Francesca Reggiani, to die in a ditch as she was returning home along
a poorly lit, scruffy road in Tor di Quinto, a peripheral area of Rome
and the site of a gypsy camp. This incident in 2007 was the final straw
that resulted in an explosive debate on safety and security in Italy,
coinciding with the presentation by the government of its Security
Package on 30 October.