Gypsies in Central Asia and the Caucasus by Elena Marushiakova, Vesselin Popov

By Elena Marushiakova, Vesselin Popov

This ebook explores different groups dwelling in imperative Asia and the Caucasus, who're ordinarily amassed lower than the umbrella time period of ‘Gypsies’, their multidimensional identities, self-appellations and labels given to them through surrounding populations, researcher and policy-makers. The e-book provides a number of Gypsy and Gypsy-like groups and gives a accomplished overview in their heritage, demography, methods of existence, earlier and current occupations, and modern migration in post-Soviet house. The authors situate those groups in ancient settings and likewise within the wider context of latest evolving international and areal developments.

The ebook can be of curiosity to students and scholars of heritage, sociology, social anthropology, nationalities stories, international and imperative Asia and Caucasus areal reports, and Gypsy/Romani reports, and likewise for policy-makers and civic firms.

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Bahram Gūr chased them on to the roads with their donkeys and belongings, and since then they have been roaming the roads of the world. Connecting the Luri with the Central Asian Lyuli and with European Gypsies (Barannikov 1931: 369–370), and not with the Lurs from today’s Iran, has an academic tradition and is considered legitimate (Minorsky 1931, 1936). Moreover, the very name Luli is derived from the name of an ancient Indian city, Arora (in Arabic sources Ar-ror, today Rohri in Pakistan); and the other name of the community, the Jughi (meaning hermit, pauper), from the Indian languages (ibidem).

Father in fact fought in the Great Patriotic War (the WWII). I still keep his military awards. Sometimes I dream: my grandchildren went to school, and I sit at home and knit them warm clothes. My daughters-in-law does not know how it is not to be a beggar. I remember the first time I went to beg, how I tried not to look into the eyes of people. (Омаров 2012) From this perspective, it is understandable why the Mughat recall the time of socialism as a lost golden age when everyone had the opportunity to work (similar attitudes to the Soviet past is not unique to the Mughat, a general nostalgia for Soviet times is very strong among broad layers of the population of the newly independent countries in Central Asia).

Erkinov 2009; Кенжеева & Ашуров 2012). Lack of money coupled with bureaucracy is another reason for lack of documents, and Mughat often lack the social literacy skills to acquire the necessary documents and fill in the forms. The Mughat themselves are often ambivalent about their lack of personal documents. On the one hand, getting a job and trans-border migration are much more difficult without them. On the other, it is considered to be good for the boys, because being outside the system means they will not be called up for compulsory military service.

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