A History of the Representation of 'Gypsies' in Early Modern Britain

现代早期英国“吉普赛人”的代表史

• 批准号: 2238624
• 金额: --
• 依托单位: King's College London
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2019
• 资助国家: 英国
• 起止时间: 2019 至 无数据
• 项目状态: 已结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-2238624
• 关键词: History; Representation; Gypsies; Early; Modern

Attitudes towards those called, variously, 'Egyptians', ''Gyptians', 'Gypsies', 'Roma', and 'Travellers' have never been singular. Rather, this multiplicity of names suggests a continual cultural reinterpretation of this diverse social group. My project examines this process at its outset: in early modern Britain. At its worst, scholarship on this subject has facilitated the historical marginality of the Romani people through reliance upon reductive caricature. My project seeks to redress this by considering the relationship between the representation of the figure of the Gypsy, and the lived experience of the historical Roma.The ArchivesI will begin by examining the changing ways in which early modern legislation delineated the 'Egyptian' people. From 1530 to 1597, they were treated separately from domestic vagabonds and with varying degrees of penal severity, as I will explore through The National Archives' assize records. I will then move on to show how representations of Gypsies were informed by and informed representations of other social groups. Dekker calls them 'more scattered than the Jewes, and more hated', and a 1569 draft bill concerned with Catholic 'Disguised Priests' uses the anti-Gypsy legislation as its framework. I will examine the twin understandings of Egyptians and Gypsies, and the way in which this homophone poses a challenge to archival research.The Literary TextThis chapter will examine the gulf between the literary representation of the Gypsy and the evidence from the archive about the lived experience of Romani people. It will examine the ways in which the legal concept of the 'counterfeit Egyptian,' which established the status of 'Gypsy' as performative, lays the ground for theatrical representation. It will serve as a conceptual introduction for my exploration of the cultural construction of Gypsy identity which follows.Social OrderThe most common feature of Gypsy society, as constructed in literary and non-literary texts, is its situation within larger social networks. Encompassing the religious, military, familial, and the national, these social structures both threatened and bolstered 'legitimate' social order through emulation. I will examine Rid's 'Martin Mark-All' and the arrival of John Faw, 'King of Little Egypt', in Scotland, as examples of the construction of Gypsy society as counter-culture.Fortune-TellersThis chapter will ask how the social identity of the Gypsy was mediated through the practice of prognostication and vice versa. I will examine Jonson's 'Gypsies Metamorphos'd' and More's 'Dialogue Concerning Heresies' as examples of the construction of Gypsy chiromancy as ludic but also socially facilitative. I will explore the dramatic representations of fortune-telling and return to the work of Keith Thomas to suggest that, as a pseudo-scientific practice, fortune-telling was socially acceptable in early modern Britain.LanguageThere are two extant records of the Romani language from the period, Boorde's 'Fyrst Boke of the Introduction of Knowledge', and the Winchester Confessions of 1615-16. However, Roma are most commonly depicted as speaking cant. This chapter will examine this phenomenon as a means of understanding their apparent proximity to domestic vagabonds, but also as a way of considering the invisibility of the group within the scholarship of ethnicity in the period.

对于那些被称为“埃及人”、“吉普赛人”、“吉普赛人”、“罗马人”和“旅行者”的人，人们的态度从来都不是单一的。相反，这种名称的多样性表明了对这个多样化的社会群体的持续文化重新解释。我的项目一开始就考察了这一过程：在早期的现代英国。在最糟糕的情况下，关于这一主题的学术通过依赖简约的漫画，促进了吉普赛人的历史边缘化。我的项目试图通过考虑吉普赛人形象的表现和历史上罗马人的生活经历之间的关系来纠正这一点。档案I将从研究早期现代立法描绘‘埃及人’的变化的方式开始。从1530年到1597年，他们被与国内流浪者分开对待，并受到不同程度的惩罚，我将通过国家档案馆的审判记录进行探索。然后我将继续展示吉普赛人的代表是如何被其他社会群体的代表所告知和了解的。德克尔称他们“比犹太人更分散，更令人憎恨”，1569年一份涉及天主教“伪装牧师”的法案草案使用了反吉普赛立法作为其框架。我将研究埃及人和吉普赛人的双重理解，以及这个同音异义词对档案研究构成挑战的方式。文学文本本章将考察吉普赛人的文学表现与档案中关于吉普赛人生活经历的证据之间的差距。它将考察“假埃及人”的法律概念是如何为戏剧表现奠定基础的。“假埃及人”确立了“吉普赛人”的表演地位。这将作为我探索吉普赛身份的文化建构的概念性介绍。社会秩序吉普赛社会在文学和非文学文本中构建的最共同的特征是它在更大的社会网络中的地位。这些社会结构包括宗教、军事、家庭和国家，通过效仿来威胁和支持“合法”的社会秩序。我将研究Rid的《Martin Mark-All》和《小埃及之王》John Faw在苏格兰的到来，作为构建反文化的吉普赛社会的例子。《算命先生》这一章将询问吉普赛人的社会身份是如何通过预言的实践来调节的，反之亦然。我将考察琼森的《吉普赛人变形记》和摩尔的《关于希雷西的对话》，作为吉普赛骑士制构建的例子，作为音乐，但也是社会促进。我将探索算命的戏剧性表现，并回到基思·托马斯的工作中，以表明，作为一种伪科学实践，算命在早期现代英国是被社会接受的。语言现存的两种罗姆语记录来自那个时期，Boorde的《Fyrst Boke of the Introation of Knowledge》和1615-1616年的温彻斯特忏悔录。然而，罗马人最常被描绘成说话不通俗。本章将考察这一现象，以此作为一种手段来理解他们与国内流浪者的明显接近，也作为一种方式来考虑这一群体在那个时期的种族学术中的隐形。