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

对那些被称为“吉普赛人”、“罗姆人”和“旅行者”的人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社会群体的持续的文化重新解释。我的项目从一开始就研究了这一过程：在现代早期的英国。在最坏的情况下，关于这一问题的学术研究通过依赖简化的漫画，助长了罗姆人在历史上的边缘地位。我的项目试图通过考虑吉普赛人形象的表现与历史上罗姆人的生活经历之间的关系来纠正这一点。ArchivesI将开始通过研究早期现代立法描绘“埃及”人的变化方式来开始。从1530年到1597年，他们被与国内流浪者分开对待，并受到不同程度的刑罚，我将通过国家档案馆的巡回审判记录进行探索。然后，我将继续说明吉普赛人的代表是如何被其他社会群体所告知的。Dekker称他们“比犹太人更分散，更仇恨”，1569年关于天主教“伪装牧师”的法案草案使用反吉普赛立法作为其框架。我将考察埃及人和吉普赛人的双重理解，以及这种同音异义词对档案研究的挑战。文学文本本章将考察吉普赛人的文学表现与档案中有关罗姆人生活经历的证据之间的鸿沟。它将探讨如何在法律的概念的“假冒埃及人”，这确立了“吉普赛人”的地位，作为表演，奠定了基础的戏剧表现。它将作为一个概念介绍我的探索吉普赛人的身份的文化建设如下。社会秩序吉普赛社会的最常见的特点，在文学和非文学文本中构建，是它在更大的社交网络的情况。这些社会结构包括宗教、军事、家庭和国家，通过竞争既威胁又支持“合法”的社会秩序。我将研究里德的“马丁马克所有”和约翰法奥的到来，在苏格兰的“小北佬国王”，作为反文化的吉普赛社会的建设的例子。我将研究琼森的“吉普赛人变形记”和更多的“关于异端的对话”作为例子的建设吉普赛chiromancy作为可笑的，但也有利于社会。我将探讨算命的戏剧性表现，并回到基思托马斯的工作，建议，作为一个伪科学的做法，算命是社会接受的早期现代British. Twelve有两个现存的记录，从该时期的罗姆语，Boorde的“第一次博凯的知识介绍”，和温彻斯特忏悔录的1615-16。然而，罗姆人最常被描述为说黑话。本章将审查这一现象，作为理解他们与国内流浪者明显接近的一种手段，但也作为一种考虑这一群体在这一时期的种族学术中不可见的方式。

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.