(passionarnost) in a particular people as manifest in the personalities of leaders to explain the people’s role in the unfolding of the nation’s history. These ideas have had a profound influence on Russian nationalist thought and the development of Eurasian-ism in contemporary Russia. See also: DISSIDENT MOVEMENT; NATIONALISM IN THE SOVIET UNION
BIBLIOGRAPHY
Shnirelman, Viktor, and Panarin, Sergei. (2001). “Lev Gumilev: His Pretensions as a Founder of Ethnology and his Eurasian Theories.” Inner Asia 3:1-18
See also: RED SQUARE
(1912-1992), dissident historian, geographer, and ethnographer in the Soviet Union.
(1886-1921), poet executed by the Bolsheviks.
Born in Kronstadt and educated at the Tsar-skoye Selo Gymnasium, Nikolai Stepanovich Gu-milev was a major Silver Age poet and a victim of
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Bolshevik repression. Gumilev, his first wife, Anna Akhmatova, and Osip Mandelstam were the foremost representatives of acmeism, a movement emphasizing concrete personal experience that arose in response to the dominant symbolist school of poetry during the 1910s. Gumilev also played a central role in the St. Petersburg- based Guild of Poets, a literary organization intermittently active between 1910 and 1921.
As a monarchist and self-styled “poet-warrior,” Gumilev volunteered to serve in the Russian army in August 1914. In 1918 he returned to Petrograd, where he worked as an editor and translator for the World Literature series.
Gumilev was arrested by the Bolsheviks in August 1921 for his alleged part in an anti-Soviet plot. Although the charges were almost certainly fabricated, Gumilev and sixty others were executed within weeks, over the protest of many writers. His execution was part of a sustained campaign against intellectuals by the Bolsheviks, who hoped to stifle potential dissent while loosening economic and social controls during the New Economic Policy. Gumilev’s execution is frequently cited as evidence that the systematic use of state terror was an integral part of communist rule, not an aberration associated with Stalinism. Many contemporaries viewed the deaths of Gumilev and the poet Alexander Blok, just twelve days apart, as symbolic of the destruction of the prerevolutionary intelligentsia.
Gumilev’s work was banned in the Soviet Union from 1923 until 1986. His poetry has become very popular in Russia since that time, with more than forty editions of his works appearing. Major collections included Romantic Flowers (1908), Alien Sky (1912), Quiver (1916), and The Pillar of Fire (1921). Gumilev also wrote several plays. See also: AKHMATOVA, ANNA ANDREYEVNA; BLOK, ALEXANDER ALEXANDROVICH; MANDELSHTAM, OSIP EMILIEVICH; SILVER AGE
BIBLIOGRAPHY
Gumilev, Nikolai. (1999). The Pillar of Fire and Other Poems, trans. Richard McKane, intro. by Michael Basker. London: Anvil Poetry Press. Sampson, Earl D. (1970). “Nikolay Gumilev: Towards a Reevaluation.” Russian Review 29(3):301-311.
Gypsies (tsygane in Russian, while Roma is the name preferred by this group) have been one of the most visible and yet least powerful of ethnic groups in Russia. The population is considerably larger than the 153,000 in the Russian Federation who were listed as Gypsies in the 1989 census. This is due to underreporting, a high birth rate, and immigration from former Soviet republics. Roma leaders claim a population of at least one million. As is true of Roma populations all over Europe, little is known of their ethnic origins and history as a people, though it is theorized that Gypsies originated in India. Many migrated to Russia by way of Germany and Poland during the eighteenth century after suffering persecution there. Romani, the language spoken by most gypsies, has Indo- European roots with some links to ancient Sanskrit.
Gypsies are widely dispersed across Russia, with communities in Moscow, St. Petersburg, Samara, Komi Republic, Sverdlovsk, Vologda, Volgograd, Voronezh, Yaroslavl, and elsewhere. Following long-standing cultural traditions, Roma have resisted assimilation and exist on the margins of society. Geographic dispersal and social margin-alization meant that the Roma did not enjoy the state support that often characterized Soviet nationality policy. Gypsies had no territorial entity of their own, no schools offering instruction in their own language, and no newspapers. The first Roma newspaper in Russia began publication in Samara only in 2001. Even under Josef Stalin, however, the cultural role of gypsies in Soviet society was recognized. In 1931 the Romen Theater opened in Moscow. It was the first theater in the world to showcase gypsy culture, and gypsy actors and musicians performed and were trained there. The theater continues to be active in post-Soviet Russia. Gypsy themes have been prominent in Russian culture, particularly through the popular film Tabor Goes to Heaven (Tabor ukhodit v nebo) which was released in 1976.
In Russia as in the rest of Eastern Europe, gypsies have been the object of public scorn and official repression. Many have traditionally engaged in illegal or semilegal occupations such as black marketeering, petty theft, fencing stolen goods, and organized begging. This is both a cause and effect of the lack of acceptance of gypsies in Russian society. During the Soviet period, gypsies often engaged in black-market selling of alcohol and
GYPSYMANIA
perfume, as well as fortune-telling and other occult arts. State repression of the gypsies reached a new height during the Nikita Khrushchev period. New regulations issued in 1957 attempted to restrict their movements outside of places where they were registered. This attempt to prevent the movement of gypsies has continued in post-Soviet Russia, with the police sometimes tearing down illegal gypsy settlements and forcing residents to return to their home region. With the expansion of private enterprise in post-Soviet Russia, the Roma reportedly have been squeezed out of their traditional commercial occupations, with even fortune-telling taken over by non-gypsy entrepreneurs who had an easier time dealing with the authorities. There has been an increasing incidence of gypsies involved in more serious crimes, such as the drug trade, a tendency bemoaned by leaders of the Roma community.
In 2000 the Russian government officially recognized the need for gypsies to have a political voice, and it authorized the creation of a council that would defend gypsy interests. Its leaders have campaigned against frequent stereotyping of gypsies in the media and have condemned police harassment based solely on ethnic identity. See also: GYPSYMANIA; NATIONALITIES POLICIES, SOVIET; NATIONALITIES POLICIES, TSARIST
BIBLIOGRAPHY
Crowe, David M. (1994). A History of Gypsies of Eastern Europe and Russia. New York: St. Martin’s Press. European Roma Rights Center (2003). “Written Comments of the European Roma Rights Center Concerning the Russian Federation for Consideration by the United Nations Committee on the Elimination of Racial Discrimination at its Sixty-second Session, March 3-21, 2003.” «http://www.errc.org/ publications/legal/CERD- Russia_Feb_2003»
Gypsymania took both literary and musical forms during the early nineteenth century. The gypsy theme- imagined scenes from their life and customs-captivated Russian poets. Alexander Pushkin’s contributions gained popularity and immediately entered the literary canon. Gyp-symania in music (tsyganshchina) outlasted the literary genres. Its sources-choirs comprising free, serf, and state peasant ethnic gypsies (Roma) and Russian composers
