Introduction
In many cultures and religions, Gypsies are considered as wondering peoples that spread over the entire European continent in medieval times. Over the centuries, they have been shaping a rich cultural inheritance thus gradually transforming into a distinct national identity (Fraser 1). Their incredible possibility to survive and to adapt to difficult situations helped him to bear their traditions and adages through time. Many scholars were trying to penetrate into the holiness of Gypsies traditions and rites and to feel the air of freedom. One of them was Jan Yoors who lived among the Gypsies for about ten years, shared their hardships and wandering life. His book The Gypsies conveys his fascinating experience of living in the Gypsies’ camp thus learning their intrinsic philosophy of life. This narration breaks all the stereotypes perpetuated and acknowledged by many people.
Stereotype number one: “Many people wrongly associate these nomads exclusively with Spain, Russia, Hungary and Romania” (Yoors 14).
It is not weird that many people believe that Gypsies have Russian and especially Hungarian and Romanian past. Gypsies, also known as Roma, invaded the above-mentioned regions from Northern India. Some sources state that their roots are derived from the time of Alexander the Great. However, according to the official sources, the first emergence is pursued in the Hungarian region (Crowe 9). However, Yoors’ first encounter with Gypsies is marked by the first discovery that Gypsies can speak “broken German”. The fact that the Romanic tribes somehow relate to Germany distorts the romanticized stereotypes. In fact, “German consciousness indicates that, during the generations that Gypsies lived in Germany, like Jews, they turned from being unknown strangers into a familiar other and thus became an integral part of the German homeland” (Margalit 12). As these nomads were traveling through time, their own culture is saturated with the notes of other traditions and languages. Despite that the Yoors discovery, Gypsies are still considered as free and charismatic people whose actions and thoughts are hard to predict.
The diversity in language is not restricted by German and the reason lies in the that their native language, Romani, derives from Sanskrit, the mother of all languages. Therefore, the opportunity to travel empowers them with the knowledge of other languages thus giving an opportunity to penetrate other cultures (Yoors 13). For Gypsies, language and religion serve as a persuasive attribute of their cultural identity despite being affiliated to the cultures of different countries.
Stereotype number two: “Gypsy family are uncivilized… They are mysterious and romantic, harmonizing with nature in a way which members of civilized society cannot” (Sibly 102).
Together with his new friends, Jan traveled from one country to another being always in a desperate search of adventure and survival. The ignorance of their traditions and social orders propels people to compare these ethnic groups with legendary heroes capturing by their magnetism with notes of romanticism. In fact, if they had no social orders and laws, they would not survive in this severe world. Your states that it is false to consider Gypsies as chaotic tribes leading a nomad’s life. In fact, they have a rich past and inheritance handed over through generations orally (Yoors 5). The necessity to protect and to survive is revealed through the necessity to protect their cultural community and identity (Yours 6). Therefore, it is false to think that Gypsies ignore their history and traditions thus borrowing other cultures.
According to Yoors, “[The Rom’s] social organization is forever fluid, yet has an internal vitality. The inner cohesion and solidarity of the Gypsy community lie in the strong family and ties which are their basic and only constant unit” (Your 5). They are sophisticated smiths and take worship very seriously thus using complicated technologies. They also have their unique ways of communication and the development of new patterns of social structure. Therefore, the established stereotype about the limits of social organization is explained by the limits of law enforcement that do not have a tangible influence on Gypsies. The Gajo world was, thus, misled by their nomadic way of leaving. The refusal to perceive the Romani lifestyle is also predetermined by their constant scattering so that they are often associated with beggars and thieves.
Stereotype number three: Gypsies as fortune-tellers and thieves
For many people, Gypsies are closely associated with fortune-tellers who are able to impart your future fate. In fact, this issue is rather complicated due to numerous reasons. On the one hand, Gypsies strongly believe in the power of nature and in their magical powers as well. Some tribes still practice fortune-telling and curse casting for the benefit of ‘major, or non-Gypsies. However, the misconception of this notion grants the basis for distorted stereotypes that perceive ‘fortune-telling’ as telling the future (Weyrauch 51). In fact, Gypsies mostly refer to this activity as mere advising and ‘making well’ still being based on magical believes.
In The Gypsies, Yoors states that for some nomads, fortune-telling was an apparent source of income and it is also was one of the “means of surrounding the Gypsies with an uneasy magic era” and of imposing on them negatively connotative stereotypes. In fact, Yoors’ experience shows that Romani Gypsies never resort to this activity in any form (7) and fortune-telling is often practiced by certain tribes in America. The writer also rejects the idea that the Rom tribes are obvious thieves thus being surrounded by ungrounded hostility and distrust. Such an image has been shaped by the Gajo world who judges Gypsies by their behavior and appearance. However, leaving under difficult circumstances, they are forced to resort to thieving and begging thus satisfying their minimal needs. Therefore, the tribes are always blamed for all the thieves accomplished in a non-Gypsies world (Yoors 7).
Conclusions
Numerous stereotypes pertaining to Gypsies’ cultural and social establishments are usually misled and therefore they should not be applied to all the Romani tribes. You prove that the Gypsies’ nomadic lifestyle is connected with the hardships they overcome. These adverse circumstances considerably contributed to the formation of their cultural identity. Further, the writer also manages to destroy the myth that Rom’s nomadic way of life testifies to the absence of social order; he gives bright examples of consistent and well-structured organizations that reflect their affiliation to the traditions. In the book, the writer also despises the assumptions that Gypsies are veritable thieves and fortune-tellers. Instead, Yoors describes them as people empowered with magnetism and love of nature for whom freedom and family are of the greatest value. Finally, the Romanic tribes are recognized as the bearers of unique customs and traditions.
References
Crowe, David. A history of the gypsies of Eastern Europe and Russia. US: Palgrave Mcmillan, 1996.
Fraser, Angus. The people of Europe. US: Willey-Blackwell, 1995.
Margalit, Glaid. Germany and its gypsies: a post-Auschwitz ordeal. US: Univ of Wisconcin Press, 2002.
Sibly, David. Geographic of exclusion: society and difference in the West. US: Routledge, 1995.
Weyrauch, Walter Otto. Gypsy law: Romani legal traditions and culture. US: University of California Press, 2001.
Yoors, Jan. The Gypsies. US: Waveland Press, 1987.