frequently hired to recite the traditional poems of Arab heroes and to play the “rababah” during the celebration. With clever usage of the Arabic language, the poet would perform late into the night, delighting the imagination of his audience with tales of battles won and heroes triumphing.
In context of Cairo they are entertainers, peddlers of haberdashery in the major markets and increasingly beggars. The factor of tourism has resulted in a powerful motivation for many “Ghagar” musicians and dancers drawing them to Cairo and concentrating them in particular areas of the older city. The “Ghagar” musicians, singers and dancers are differentiated socially from both other “Ghagar” and “Khashar”. They train animals, not always monkeys, to perform tricks. Gypsy entertainers are the acrobats and jugglers, many of whom are “Nawar” (who perform in poorer areas of the city and in the tourist zones) rather than “Ghagar”.
The “Ghagar” (“Ghajar”) community of Egypt are primarily metal-workers. They have been nomadic, but now are almost entirely sedentary, plying their traditional trades in villages close to their own in the “Sett Guiranha” district. The “Ghagar”, “Nawar” and “Halebi” “Dom” occupy the same position as Gypsy communities in Europe.
The “Ghagar” communities of Southern Egypt have seen increasing migration to Cairo in relatively large numbers, drawn by the economic opportunities offered, especially as metal workers, dancers and fortune-tellers, and these can find accommodation in small apartments in outlying districts of Cairo. The major area of settlement for the “Dom” (“Ghagar”, “Halebi” and some “Nawar”) is on the south-eastern extremity of the city in the old cemeteries among the tombs. One other area inhabited by the Ghagar is in the old quarter of the city, in the streets running down from the centre. Here, aluminum ducting, rotisseries, railings and stoves are made and repaired by “Ghagar”. This concrete local groups is known as “tinkers” both by non-Ghagar (“Khashar”) and “Ghagar” themselves.
In the process of modernization many older structures have been demolished and countless communities have been moved. In this manner many of the “Dom” have been dispersed throughout the city of Cairo. Canal areas once dotted with Gypsy tents and huts now have been cleared and allocated for agricultural use. Large “Dom” communities have now disappeared, being replaced by smaller communities that are more integrated within the Egyptian society. Streets once brimming with “Dom” blacksmiths and tinkers have slowly disappeared as the need for their serviced has diminished. Once inhabitants of specific areas of Cairo, the “Dom” can now be found throughout most parts of the city.
Primarily found living in communities of unfinished brick and mud brick buildings in the poorer areas, the “Dom” quietly maintain a sense of community. In some areas their neighborhoods are interspersed with the homes of the homes of the many poor farmers while in other neighborhoods they are in majority. A vast necropolis in Cairo, popularly known as “the City of the Dead”, is home to a large “Dom
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