Ethnogeography

This paper locates indigenous peoples who dwelt the Brazilian Central Plateau and surrounding areas during the 17th, 18th, and 19th centuries. It has used as main source the Curt Nimuendaju's ethno-historical map, made in 1944 and first published by IBGE (Brazilian Institute of Geography and Statics) in 1981. As another source of information it has used the Čestmír Loukotka's ethno-linguistic map, published by the Association of American Geographers in 1967. Furthermore, this research also carried out an unprecedented mapping of the location of ethnic groups, as well as the first Luso-Brazilian villages, using the municipal historical descriptions within IBGE Cidades database. It is illustrated through temporal maps the successive occupations (and depopulation) of indigenous peoples in their territories at intervals of 50 to 50 years, since the year 1700 AD until the year 1900 AD. The conclusions are that there were at least 200 ethnic groups in the Brazilian Central Highlands and surrounding areas.

The article deals with the study of ethnic composition of the Olkhon Buryats and features of their expansion on the territory of the former Olkhonskaya Stepnaya Duma, which was splitted into two parts called Kutulskaya and Yelantsinskaya indigenous authorities in 1890. Creation of the first Buryat territorial administrative units – Mirskaya izba and Steppe bureau (Stepnaya kontora) and their further development to Steppe Dumas led to the formation of ethno-territorial groups of Buryat people, the identity of which remains relevant to the present time. One of these groups had become Olkhon Buryats. The ethnic composition of the Olkhon Buryat occupying the west bank of Lake Baikal and Island of Olkhon reprerents an interest of tribes that lived in the contacting zone with population of Upper Lena and Kuda Steppes from the west and with population of the eastern bank of Lake Baikal, Lower Selenga and Barguzin valley. Buffer status of the Olkhon region led to the emergence and settling in this area during different periods of the history of ethnic Mongol, Turkic, Tungusic tribes, such as Shono, Abazai, Bayandai, Hengelder, Segenut, Galzut, Qaital, Qamnai, etc. Also among the Buryats were settled Irkit tribe. Its genesis is connected to Samoyedic peoples who lived in Sayan region long before turkic and mongolic tribe. Some of them preserved traditional reindeer husbandry in 19th century. This study continues the discussion on ethnicity and origin of small Buryat tribes and their relations with the Mongolic and Turkic tribes in Central Asia and Southern Siberia. Reconstruction of the network of settlement of Buryat ethnic groups in the investigated territory in the 19th allowed to recover the most complete picture of the Olkhon Buryats settlement with an indication of the maximum number of uluses, that existed at the end of the 19th century. Also on the author's map was allocated status of the territory and the ratio of the density of population of the Buryat tribes.

Sati tradition was a social evil associated with the women. A few instances related with this practice are also found in Mandi region of Indian state of Himachal Pradesh. There are many memorial stones and a few descriptions of sati in some books on the history of Mandi. There are mythical and religious causes behind this practice not only in Mandi but also all over India. A widow woman chooses her death willingly or by force and burns herself on the funeral pyres of her dead husband. The aim here is to research on this tradition in Mandi region and how this tradition affected the society. Also, an attempt has been made to trace the connection between folk traditions and historical developments related to sati.

The United Nations Conference on Environment and Development (the Rio de Janeiro Earth Summit, UNCED), Rio de Janeiro, Brazil, held 3rd-14th June 1992, launched the United Nations Framework Convention on Climate Change (UNFCCC) which operates through its annual roadshow the UN Conference of Parties (COP) that seeks to establish sustainable management of the global climate system.

The  'Earth Summit' by UN in 1992 brought the problems  in climate to the attention of even some of the world's most remote and isolated nations. One of these nations was the Hopi Nation in Arizona, a non-sovereign nation - which the UN labels as 'indigenous peoples'. In a long chain of events beginning from the League of Nations' decision in 1926 to deny the First Nations of Americas and the small island nations' representation in that international forum, its successor the United Nations, turned down four attempts by the Hopi Nation to raise the issue between 1948 and 1992. Finally, in the immediate aftermath of the Rio Earth Summit (1992), the United Nations Secretary-General Javier Pérez de Cuéllar authorised the Hopi Nation to table the matter to the floor of UN General Assembly 10th-11th December 1992.

The First Nations of Americas Ethnoclimatology Motion and the Tradition-Keepers ('Faith-Keepers') background to that motion is elaborated here in this UNFCCC submission with further points were raised in 1st-2nd October 2018 at CRIAS conference. This contextualises the First Nations of Americas UN General Assembly Investigation Request 101292 which was the Concluding Plea of the World Indigenous Peoples' Joint Summit with the United Nations Parties ('Member States') Delegations to open the first UN Year of the Indigenous People (1993) to other ethnoclimatologies appearing world wide. The Geophysical Annotations were discussed at the Cochabamba-Tiquipaya Climate Summit (CMPCC1) in aftermath of the collapsed Copenhagen Climate Summit COP15 (2009) with the request from the UNESCO Delegation of the Plurinational State of Bolivia on 7th January 2010 and His Excellency President Evo Morales Ayma.

The key tenents of the Geophysical Annotations being:

(1) A signal noise from a substantial radiocarbon-dilution effect due to major sea level retreats and rises during the Ice Ages that depressurised methane clathrates - releasing copious amounts of methane and carbon dioxide into air from depressurised seabed clathrates and also from thawing terra firma permafrost; this results in regressive, or sideway, 14C  readings in tree rings ("tree rings in a wrong order"). Thus, the Ice Ages era (the last glacial maxium to holocene thermal maximum period) cores of the tree trunks can appear substantially 14C-younger than the tree trunks' latest (outermost) tree-rings which cannot be the case due to the extreme steadiness of the radiocarbon's decay rate.

(2) Methane accumulates to upper troposphere, stratosphere, and mesosphere: hence any methane signature in the ice cores is only from methane-in-transit. Additionally the global warming episode that ended the ice ages had heavy methane loads that warmed and melted away most of the era's recent ice surfaces, thus obliterating the-then-most recently laid down snow stratum (leaving behind the earlier less methane rich snow layers). This caused incomplete records (time gaps) in the ice cores, and hence "global warming" always appears "before" higher atmospheric CO2 or CH4 levels (hence appearing as if them being 'respondents', rather than the drivers of climate warning).

(3) Noting that the partial melting equations can also be run inverse direction, it is proposed that the Pleistocene glaciations resulted in damage to Peridotite which partially melted producing basalt deposition in a large scale onto the seafloor in vast effusive eruptions with field emission of heat rather than radial spot emission of heat like in modern-day Surtseyan eruptions that have only a minimal heat crossing to sea surface due to small spatial extent of hot subsea surface. The vaporisation of sea water in field emission is vast due to spatial extent of hot subsea surface greatly exceeding the thickness of overlying water column, leading to runaway snowfalls. This caused an inflated size hydrological cycle which effectively washed out atmosphere-generated radiocarbon while geological seabed-associated depressurised carbon-12 was being released en masse leading to negligible carbon-14 readings (the radiocarbon-dilution effect by the Pleistocene's hydrological cycle / sea bed depressurisation).

On these three premises, the First Nations of Americans Ethnoclimatology Motion at the United Nations General Assembly on 10th-11th December 1992 is proposed as a variant possibility to the climate theories advocated aggressively by the Western Group of Nations and their influential academia. Its implications to present-day climate change suggest that the Polar Ice Caps will continue on their much-faster-than-anticipated loss trajectory to violent collapses. This aspect was highlighted in Sea Research Society's Evidence Giving at the UK Houses of Parliament in Environmental Audit Committee evidence giving on 5th and 24th April 2017. The urgency of situation is underlined by the fact that despite world-wide economic shut down by covid-19, carbon dioxide has continued its rapid rise to 417 parts per million indicating that time to act is running out as the remaining North Pole marine ice cap is soon to melt away and then destabilise the surrounding glaciers post Arctic sea ice (most notably the Greenland Ice Sheet).

In the field of studying the ethnogenesis of the peoples of Central Asia, many lacunae are preserved. In particular, the ethnogenesis of the Buryats remains unclear, in view of the lack of a solid factual material. In the history of Buryats origin the most archaic ethnonyms are particularly interested in, one of which is the ethnonym Bargu. It is closely connected with the ethnotoponim of the legendary country Bargujin-tokum. It justifies the necessity for a more in-depth study of the ethnonym Bargu. The widespread of this ethnonym among Mongolian and Turkic peoples testifies to its origin in the period preceding the Mongolian empire. Linguistic analysis of the ethnonym confirms its origin in the old Turkic era and links the formation of the ethnonym with the association of the Quriqan — the population of the Baikal region, well known in the pre-Mongol era.

"… Un tempo là c’era un punto un poco profondo, come una pozza... beh, forse là rimase un coccodrillo... là dormì, là rimase, per questo la gente lo chiamò ‘dove dorme il coccodrillo’ … "
Lagune, sentieri fra dune e mangrovie, acque agitate di un oceano che pare non placarsi mai; modi di camminare, pescare e pregare fra forme d’acqua e di terra; emozioni e malattie, corpi molteplici, umani e non umani, in risonanza con un paesaggio in continua metamorfosi; ma soprattutto discorsi, in una lingua inconsueta, che si posano su tale paesaggio e lo ricoprono di una rete di parole che orienta ogni spostamento e al contempo localizza ogni interazione sociale. I nomi in lingua nativa con cui gli ikoots di San Mateo del Mar chiamano innumerevoli luoghi del loro territorio hanno a che fare con tutto ciò. In questo contesto, chiedere “come si chiama quel posto?” o “cosa significa quel nome?” diventa una goccia in un oceano. Tali domande sono solo l’inizio di un percorso di ricerca, al tempo stesso etnografico ed epistemologico, che conduce il lettore alla scoperta di sensi del luogo inaspettati e modi altri di appropriazione del territorio, troppo spesso dissimulati dietro le metafore del “radicamento”, dell’”appartenenza” e dell’“ancestralità” che definiscono l’idea stessa di popolazione indigena.
Eppure in Messico, come in altre parti dell’America Latina, poter rispondere a queste stesse domande in una lingua nativa non è per nulla scontato, né del tutto indifferente. L’oblio dei nomi di luogo indigeni rischia di essere l’inizio di una rimozione della memoria del paesaggio che può consumarsi nel giro di poche generazioni, preludio della perdita del controllo della terra e delle sue risorse. Parole politiche loro malgrado, intorno alle quali può giocarsi il riconoscimento dei diritti nativi su territori minacciati dall’invadenza di un’economia “delocalizzata” che lascia impronte indelebili in paesaggi remoti.

"I wish I had a dollar for every bad book ever written about Gypsies. Then I'd be a millionaire. But if every book about Gypsies were as good as this one, I'd be broke. What a story! And apparently true (but who knows?). If you read the book, you meet a Gypsy-American named Thomas Nicholas, nicknamed "Samson", who is maybe descended from the legendary Prester John. Sampson's philosophy of life in a nutshell is that "when you plug into the system, the meters start turning," so he never plugs in. He keeps on the move, or settles down from time to time and lives his secret life surrounded by non-Gypsies. Non-Gypsies--including police, university types and wannabes--are curious to know more about him for a ton of reasons, and they are a constant threat. This book is a blue-collar epic about Samson's life and times as a child and as an adult. He is born into a family immigrant coppersmiths. His talent is fixing restaurant pots and pans here and there across the United States, and he has also mastered the dangerous craft of refinishing bakery bowls by hand using fire, acid and tin. Samson tries to make ends meet as a bluecollar worker in America, and his life is full of ups and downs like everyone else. What makes his life especially different and interesting is that he is a Gypsy. Apparently the author, who says he is a non-Gypsy, is Samson's lucky rabbit's foot. He writes about this Gypsy-American's life from the inside out. There are also lots of photographs to back up his stories. This is a non-fiction book, with footnotes and an index and so on, that sometimes reads more like fiction or fantasy. Someone could make a good movie out of this book. I highly recommend it." ~ Amazon online customer 5-star review

Somewhat sympathetic review of a provocative -- unquestionably vindictive -- autobiography written by the most notorious living "Bad Boy" academic geographer-in-exile. GIO provides a sobering reminder of why prominent scholars and academics should avoid making enemies of anyone who is a master of the writer's craft.

Several months on the road in 2020 during the Pandemic,  most of the time in the West, finally stopping in Orofino, Idaho where I spent three months in one hotel on the Clearwater River. The essays are not as such about the Pandemic but rather about thoughts that came to mind about things I had done in the past in places I passed through, or fictions that came to mind or I wrote while on the road.

"Where California's Route 166 takes leave of the busy coastal lowlands above Santa Maria, it immedlately entwines the Cuyama River rising to its source in the east, beyond the Sierra Madres. It becomes a strikingly desolate drive that eventually penetrates the mountains and arrives at the dry Isolation and soda lakes of the Carrizo Plain. The town of Taft hes ahead, just beyond Grocer Grade, at the toe of the Temblor Range. Here, on the threshold of the fertile San Joaquin Valley, urban civilization resumes and petroleum is king.

Between Santa Maria and Taft there Is little to attract the scattered remnants of America's once ubiquitous floating industnaI populations, which include Gypsy itinerants, but the litte there is yet sufficient to interest Thomas Nicholas, a Rom Gypsy wipe-tinner.

'Ame hano saros le boIi ka le bakarni, hotaliya, hospitalya.  .... I tin mixing bowls for bakeries, hotels, hospitals' Thomas responded in Romani and in English when asked to describe hls occupation."


(Note: this article promotes and exemplifies a rationale for producing a "dictionary of occupational titles and taskscapes" for the use of scholars and academics involved in Gypsy [Romani] Studies).

The most discussed structures of the late Neolithic period in Central Europe are the circular enclosures or rondels. In Lengyel culture of the Carpathian Basin these earthworks seem to follow a common set of architectural rules. The often empty space inside the enclosure is generally surrounded by one or more circular ditches which are interrupted by two, three or most often four causeways. The near symmetrically arranged causeways often face the main cardinal points which has made the study of their orientations important. In this chapter the authors offer a novel perspective to study how these places became the most important in the surrounding landscape. The investigation of possible common set of rules in geometry and in orientation of the earthwork might reveal some time and space concepts of late Neolithic people.

'The majority of attendees at the First World Romani Congress (WRC), convened in England in 1971, adopted the usage of the word "Roma" (rather than variants of "Gypsy"). This meeting was a watershed event in the evolution of international and scientific Romani studies. Nations and Nationalism will discover meaning and significance-as well as irony in the fact that the foundational meeting of the WRC was funded by the World Council of Churches and the Government of India. Both sponsors shared the mistaken notion in 1971 that "Roma" could gather millions of ethnically variegated and widely dispersed Romani people around the world under a single, empowering, umbrella of identity. It could not at that time. Nor can it now.'

Conflict and Peace in Central Eurasia combines theory with in-depth description and systematic analyses of ethnoterritorial conflict and coexistence in Central Eurasia. Central Eurasia is at the heart of the Eurasian continent around the Caspian Sea. Much of this macro-region is made up of the post-Soviet republics in Central Asia and the Caucasus, but it also covers other areas, such as parts of Russia and Iran. Central Eurasia is subject to a number of ethnoterritorial conflicts. Yet at the same time, a large number of ethnic groups, speaking different languages and following different religions, coexist peacefully in this macro-region. Babak Rezvani explains ethno-territorial conflicts not only by focusing on these conflicts but also by comparing all cases of conflict and coexistence in (post-)Soviet Central Asia, the Caucasus and Fereydan, the so-called Iranian little Caucasus. Aiming at formulating new theories, this book makes use of qualitative comparative analysis (QCA), as well as case studies and statistical analyses. It provides an innovative and interesting contribution to Eurasian Studies and Conflict Analysis, and at the same time demonstrates a detailed knowledge of the relevant literature. Based on thorough research, the study offers a deep and insightful history of the areas and conflicts concerned.

This paper further explores the non-universality of landscape terms by focusing on one particular landscape, the Yukon Intermontane Plateau of western Alaska. This region serves as the boundary between two great language families of North America, Athabaskan and Eskimo, and thus offers a unique laboratory in which to examine the extent to which cultural factors in two genetically unrelated languages influence the categorization of a single, fixed landscape. Drawing on published lexical sources, unpublished place name documentation, and firsthand interviews with Native speakers, the results presented here demonstrate that, while Athabaskan and Eskimo speakers may occupy the same landscape, their respective languages conceptualize that landscape in different ways.

We are happy to announce the third and last issue of our journal this year. This is the first Special Issue of our journal, on the theme of Human Security (HS)—with contributions applying new and improved HS concepts and approaches to the South Caucasus as a whole or some countries and/or (border) regions within it.
The contributions are by young and aspiring scholars who already have made a track record in academia: Dr. Jason E. Strakes, Huseyn Aliyev and Anastasia Shesterinina. Their affiliations, areas of expertise and contact details can be found at the end of their articles.
Dr. Françoise Companjen, who came to know our Association for the Study of EthnoGeoPolitics (EGP) and had read some of the issues of our journal Forum of EthnoGeoPolitics, approached us early this year with the proposal for a special issue on HS, in which she would be the Guest Editor and provide an Introductory article to the contributions (see the end of her article for her background and expertise as well).
Dr. Abel Polese already had reviewed the early versions of the contributions, and was willing to write a(nother) peer review as an open Critical Response to their final versions. We also found a second peer-reviewer willing to publish his comments on the contributions as a Critical Response: Dr. Jonathan Otto Pohl, who already has contributed with a major article on the Caucasus in the Spring 2015 issue of our journal.

In contrast to the mountainous ecosystems of Europe (Alps) with high rates of population density and the integration of the rural economy into the regional and world markets, most of the mountainous regions of the constituent entities of the Russian Federation are characterized by
the stability of traditional forms of nature management and life support, the preservation of traditional social institutions that are based on family ties. On the example of Dagestan and North Ossetia, general trends and local features of migration of residents of mountainous regions to the plain are traced. The author notes that in Dagestan in the Soviet era, the resettlement of the highlanders to the plains was carried out in a semi-coercive, but still planned manner and with a very solid for a country that survived the 1917 revolution, two world wars and the Civil War, social, financial and economic support, while in the post-Soviet era the migration from mountainous areas both in the North Caucasus as a whole and in North Ossetia and Dagestan acquired a massive, and in several highland regions, irreversible character. The conclusion is drawn from the fact that the prospects of ethno-social dynamics in these republics are determined not only by the factors of urbanization, the growth in the number and proportion of the population in the lowland, predominantly Russian-speaking settlements, the functional stagnation of local languages, but also by the demographic depression of the mountainous areas, which still ensure the reproduction in generations of ethno-linguistic and ethnocultural identity. The paper highlights the importance of regional and federal courses of social policy aimed at sustainable socio-economic and environmental development of  mountainous regions, at preserving their demographic potential and ethnocultural traditions. In contrast to the central regions of Russia and Siberia, where depopulation processes were generally determined by
a decrease in fertility rates, with an increase in mortality and migration activity, in the mountainous regions of the Caucasus, where both the system of intra-ethnic support and the main functions of the family remained, a change in the gender structure of the population is largely determined by labor migration.

“Book Review.” 1994. Milyen út vár rájuk? The Gypsy Road, by Rachel Guglielmo, Nagykanizsa, Hungary: United States Peace Corps and Amalipe Society for the Preservation of Culture and Tradition, 1993, 74 pages). Journal of the Gypsy Lore Society, Series 5, 4, 1 (February):50-52

I highly recommend this book to Romani Studies scholars in the social sciences and humanities, and to Peace Corps advocates, and also enthusiasts who might benefit from an example of what a dedicated Peace Corps Volunteer in the field can accomplish toward striving to improve the human condition and to persevere against adversity through volunteerism and altruism. It is a gem; A needle in a haystack!

Lola’s Luck is a nourishing Romani studies stew freshly cooked up as a romantic self-narrating potboiler. This very private recipe for general consumption is an affable and affordable book-gift from Carol Miller, one of the most widely-cited among contemporary American Romani-studies scholars, and a specialist on California Machvaia customs and ritual behavior. At a time when disposable cash is scarce and Romany-related titles from Routledge range upwards of $150, Lola’s Luck dispenses entirely with theory and multi-syllables in order to pack into 225 pages the most visceral punch and valid knowledge any Romani studies scholar can ever expect to buy in one volume – all for a paltry twenty bucks.

When 10,000-year-old pig bones were found a few years ago in a village in Turkey, a New York Times interview with archaeologist Richard Redding reported that this discovery "strongly suggests that the pig was the earliest animal that people domesticated for food." ... . In this book chapter I ask: What is the "truthfulness" of the assertion that reduces the essence of pig life In the past to that of providing "humans with nutrition"? This paper challenges the validity and authenticity of this assertion by revealing the extent to which current archaeological conversation on the topic of pigs in prehistory presupposes and exaggerates their importance as pork. It also explores how the uncritical acceptance of this exclusive anthropocentric story of pigs-as-pork in prehistory limits the archaeological discussion about the richness and intrinsic value of pig life.

This article focuses on the central part of Western Caspian territory including Southern Dagestan and a 150 kilometre coastline of the neighbouring country Azerbaijan. The main interest is given to particular ethnic groups such as Arabian, Persian, Tat and Turk - Oguz, who initially came from the Middle East. Communicating with local mountaineers they made the peculiar ethnic picture of this place by the end of the 18th century.
In addition the paper considers the correlation of “stagial” and “areal” aspects and factors determining ethnic, linguistic and confessional polymorphism in the territory. It also touches, in particular, the impact of military and political conflicts between Russia and Persia or Turkey, including various mountaineer rulers, of their war expeditions which led to migrations from south to north and vice - versa along the Caspian coastline and mountain foot.
Moreover, the consideration is based on the concept of “economic - cultural types“ with their specific features. The territory in question has its local  maritime way of livestock rearing which can be described as seminomadic is toughed upon.
The article also dwells on local issues of Orthodox and Armenian Christianity, of Islam in its two forms (Sunnism and Shiism) and Tats (Mountaineer) Judaism as well as some discussion materials on the problem

The urban flora of the Philippines is characterized by the prevalence of non-native, adopted species, many of which belong to the list of the most invasive plants. The paper discusses ornamental traditions and practices in Philippine cities and urbanised rural areas, using the author's first-hand materials obtained in the course of anthropological fieldwork in the Philipines since early 1990s.

"I wish I had a dollar for every bad book ever written about Gypsies. Then I would be a millionaire." But if every book about Gypsies were as good as this one, I'd be broke.

What a story! And apparently true (but who knows?). If you read the book, you meet a Gypsy-American named Thomas (Toma) Nicholas , nicknamed "Samson" who is maybe descended from the legendary Prester John. Toma's philosophy of life in a nutshell is that "when you plug into the system, the meters start turning." So, he never plugs in. He keeps on the move, or settles down from time to time and lives his secret life surrounded by non-Gypsies. Non-Gypsies--including police, university types and wannabes--are curious to know more about him for a ton of reasons, and they are a constant threat.

This book is a blue-collar epic about Samson's life and times as a child and as an adult. He is born into a family immigrant coppersmiths. His talent is fixing restaurant pots and pans here and there across the United States, and he has also mastered the dangerous craft of refinishing bakery bowls by hand using fire, acid and tin. Samson tries to make ends meet as a blue collar worker in America, and his life is full of ups and downs like everyone else. What makes his life especially different and interesting is that he is a Gypsy.

Apparently the author (who says he is a non-Gypsy) is Samson's lucky rabbit's foot. He writes about this Gypsy-American's life from the inside out. There are also lots of photographs to back up his stories. This is a non-fiction book, with footnotes and an index and so on, that sometimes reads more like fiction or fantasy.

Someone could make a good movie out of this book. I highly recommend it."

~ Amazon online customer 5-star review

The article deals with the problem of the influence of the Great Migration of Peoples (GMP) (II-VII centuries AD) to the formation and development of Germanic languages. The author discusses the role of GMP in changing the linguistic map of the primary dispersion of Germanic tribes in Europe. The article discusses the linguistic situation in Europe before GMP, during it and after GMP. The problem is very topical because this migration had greatly changed ethno-social situation in Europe. Three major tribal unions: Germanic, Romance and Turkic tribes were leading components in this migration. They had contacts with each other in the North, West, East and South of Europe. These contacts involved also other tribes belonging to minor groups or families, like Celtic, Iranian, Slavic, Iberian, etc. At the end of the article the author writes about the role, participation, degree of activeness and fate of the tribes in this process.

The article deals with the problem of the influence of the Great Migration of Peoples (GMP) (II-VII centuries AD) to the formation and development of Germanic languages. The author discusses the role of GMP in changing the linguistic map of the primary dispersion of Germanic tribes in Europe. The article discusses the linguistic situation in Europe before GMP, during it and after GMP. The problem is very topical because this migration had greatly changed ethno-social situation in Europe. Three major tribal unions: Germanic, Romance and Turkic tribes were leading components in this migration. They had contacts with each other in the North, West, East and South of Europe. These contacts involved also other tribes belonging to minor groups or families, like Celtic, Iranian, Slavic, Iberian, etc. At the end of the article the author writes about the role, participation, degree of activeness and fate of the tribes in this process.

“Book Review.” People Studying People by Robert A. Georges and Michael O. Jones (Berkeley: University of California Press, 1980), Newsletter of the Gypsy Lore Society, North American Chapter, 1980 (Autumn):5-6.

Notice of Walter Starkie Oral History Project at UCLA, with some excepts related to his fieldwork among Romanies in Eastern Europe. Re: Walter Fitzwilliam Starkie CMG, CBE, Litt.D