The name is absent

149

Christos (С):

We are who we are, as people. I don’t know about Roma or about Greek, they’re
practically the same for me ... those Roma that live in one place and worry about
basic things fight with that - not me. The problem is between being like my
people or being like a dog, chasing opportunities and running from dangers. The
dog isn’t free. The dog isn’t lazy. The dog is like he is because he’s forced to be
that way ... anyway, who I am is my burden.

Othon (0):

Your sister’s husband once described wanting some land on Crete where he could
raise his kids. Is that something that appeals to you too, or would you prefer to
continue living like you do.

(C):

... [unintelligible profanity] ... he’s always dreaming! No, I don’t need land and
a house because I could just visit him! [laughing] ... seriously, but, I understand
what he wants, although I don’t need it. Γd be happy to have my friends, to keep
selling, but - ideally - Γd like to make an honest living out of it - maybe I can
sell something else, or get paid for transporting something the police don’t mind.
Γd like to pass a police officer without thinking about who’s with me or worrying
if he’ll chase us.

(0):

So you like your current lifestyle?

(C):

Like I’ve told you before, there are problems, but I like living for the next thing,
for the next move, for the next place ... and to each place I bring who I am and
the friends that I have. Γm Romani. Γm a Gypsy. I don’t know how you want to
think about that, but that’s who I am and I don’t worry about it. My mother
doesn’t understand me and wishes I would change, but I have to think about my
friends too and the life I live.

Christos didn’t feel as though he was engaged in the modem Roma identity negotiation.
In fact, he referred to himself as a “dog” or a stereotypical “Gypsy”. Whereas the former
characterization can be taken to index the hardship and suffering he endured in his life,
referring to himself as a Gypsy has special significance. As per above, the main Romani
population perform aspects of the Gypsy trope that are shared with non-Romani (Greek)
individuals to “blend in” in public places outside of the compound. From trickster to
pensive texting, this identity performance marks a baseline commonality between the
Romani and non-Romani Greek individual rooted in various narratives (nationalist and
otherwise) that prize independence and intelligence. Christos perceives the Gypsy trope

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