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Beneath
the Enduring Hostility to Gypsies Lies an
Ancient
Envy of the Nomadic Life
by
George Monbiot
Dissident
Voice
November 4, 2003
Imagine
an English village building an effigy of a car, with caricatures of black
people in the windows and the numberplate "N1GGER", and burning it in
a public ceremony. Then imagine one of Britain's most socially-conscious MPs
appearing to suggest that black people were partly to blame for the way they
had been portrayed.
It
is, or so we should hope, unimaginable. But something very much like it
happened last week. The good burghers of Firle, in Sussex, built a mock
caravan, painted a Gypsy family in the windows, added the numberplate
"P1KEY" (a derogatory name for Gypsies which derives from the
turnpike roads they traveled) and the words "Do As You Likey Driveways Ltd
- guaranteed to rip you off", then metaphorically purged themselves of
this community by incinerating it. Their MP, the Liberal Democrat Norman Baker,
later told BBC South East that "there is an issue about the rights of
travelers which has to be respected, but also the duty's on travelers to ensure
that they treat the areas in which they are living with respect. ... That did
not happen in Firle earlier this year which is why the Bonfire Society has
taken the act that they have." [1]
Racism
towards Gypsies is acceptable in public life in Britain. Last month the Now
Show on Radio 4 satirized "pikeys" running fairgrounds "with no
safety documents". [2] It would surely never crack
jokes about "pakis" or "yids", or suggest that members of
another ethnic group typically engage in dodgy business practices. When Jack
Straw was Home Secretary he characterized Gypsies as people who "think
that it's perfectly OK for them to cause mayhem in an area, to go burgling,
thieving, breaking into vehicles, causing all kinds of other trouble including
defecating in the doorways of firms and so on". [3]
Now
all these people would doubtless claim that they are attacking not a race but a
lifestyle. Jack Straw, for example, explained that he was not talking about
"real Romany Gypsies ... who seem to mind their own business and don't
cause trouble" but about "people who masquerade as travelers or
Gypsies". [4] It is, of course, true that not all
traditional travelers are ethnic Roma, and not all Roma are travelers. But the
same could be said of Judaism, which embraces both an ethnicity and a religious
culture. We recognize that there is no moral distinction between attacks on
Jews by people who object to their way of life and attacks on Jews by people
who object to their race. We also recognize that racism is a matter of
characterizing a community by the behaviour of some its members.
The
persecution of Gypsies has often been accompanied by questions, like Straw's,
about their authenticity. In 1554, a British law explained that people calling
themselves Aegyptians were in fact "false vagabonds", and condemned
them to death. [5] The report on the "Gypsy
question" presented to Heinrich Himmler, which recommended their
confinement to labour camps, asserted that "most gypsies are not gypsies
at all" but "the products of matings with the German criminal asocial
proletariat". [6]
One
might have hoped for a particular sensitivity about the rights of traditional
travelers. Between a quarter and half a million Gypsies were killed during the
Holocaust: in many parts of Europe, the Nazis almost succeeded in eliminating
them. Throughout eastern Europe, the Roma are still denied employment, herded
into ghettoes and beaten to death by skinheads. In Britain, some 67 per cent of
traditional travelers' sites were closed between 1986 and 1993. [7]
In 1994, the government released local authorities from the duty to provide
sites for travelers and introduced new laws penalizing people who stopped
without permission. [8] In one act of parliament, it
effectively destroyed their way of life.
So
why, despite so much evidence of persecution, are expressions of hatred towards
Gypsies still acceptable in public discourse? Part of the reason is surely that
they are trapped in a vicious circle: excluded from public life by racism, they
are poorly placed to defend themselves against it. But it seems to me that
there might be something else at work as well, the residue of a deeper and much
older destestation.
The
conflict between settled and traveling peoples goes back at least to the time
of Cain and Abel. Cain was a farmer, a settled person; Abel was a herder: a
nomad. Cain killed Abel because Abel was the beloved of God. The people who
wrote the Old Testament were nomads who had recently settled, and who looked
back with longing to the lives of their ancestors. The prophets' constant theme
was the corruption of the cities and the purity of life in the wilderness, to
which they kept returning. All the great monotheisms were founded by nomads:
unlike settled peoples they had no fixed places in which to invest parochial
spirits.
Yet
the city, despite the execration of the prophets, won. Civilization, from the
Latin civis, a townsperson, means the culture of those whose homes do
not move. The horde, from the Turkish ordu, a camp and its people, is
its antithesis. It both defines civilization and threatens it. We fear people
whose mobility makes them hard for our settled systems of government to
control. But, like Cain, we also appear to hate them for something we perceive
them to possess: the freedom, perhaps, which the prophets craved.
Of
course, today the settled people are often more mobile than the traditional
travelers. Across eastern Europe, Gypsies have been sedentarized by decree; in
Britain they have been settled by the enclosure of their stopping places. Many
of the Gypsies who travel across Europe today do so because they have been
driven from their homes: Queen Mary’s "pretended Aegyptians" have
been transformed into "bogus asylum seekers".
Yet,
as our continued romanticization of the Gypsy, or bohemian, life suggests, we appear
to suffer still from a residual envy. We are a migratory people (our ancestors,
in the savannahs of East Africa, were forced to move from place to place as the
rain moved on) with the brains, the legs, the senses of creatures who were
designed never to stay still. The lives of those we associate with perpetual
movement often appear (whatever the reality may be) to be more desirable than
our own. When the starving traveler in Cormac McCarthy's novel The Crossing
arrives in town, the people there "beheld what they envied most and what
they most reviled. If their hearts went out to him it was yet true that for
very small cause they might also have killed him". [9]
Envy
is intimately connected with racism. Racists associate Jews with money and
black people with sexual power, but our hatred of Gypsies may arise from a
still deeper grievance, the envy of a people whose instinct for continual
movement is frustrated by the constraints of the humdrum settled life. We wish,
like Cain, to rise up and slay our brother, as the horde, not the civilized,
are the beloved of the god of our creation. Could it be that it remains
acceptable to hate Gypsies because it remains acceptable to romanticize them?
George
Monbiot is Honorary Professor at the Department of Politics in
Keele and Visiting Professor at the Department of Environmental Science at the
University of East London. He writes a weekly column for The Guardian newspaper of London. His
recently released book, The Age of Consent (Flamingo Press), puts forth
proposals for global democratic governance. His articles and contact info can
be found at his website: www.monbiot.com.
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References:
1.
Norman Baker, 28th October 2003. BBC South East News.
2.
Marcus Brigstocke, 10th October 2003. The Now Show, BBC Radio 4.
3.
Jack Straw, 22 July 1999. Interview with Annie Oathen, Radio West Midlands
4.
ibid.
5.
A Law for the Avoidance of All Doubts and Ambiguities, 1554. Cited by Dr Angus
Murdoch, Community Law Partnership, 22nd August 1999, in a letter to the
Guardian.
6.
Final Report on the Gypsy Question, cited by Dr Angus Murdoch, ibid.
7.
Tony Thomson, 1994. A study of site use since 1987. Community Architecture Group.
67% is the median figure from his survey across several English counties.
8.
The Criminal Justice and Public Order Act 1994
9.
Cormac McCarthy, 1995. The Crossing. Picador, London.