Sixth-grader Augie Knapp, who has a deformed hand, is convinced by Lydie Rose, the strange new girl in town, that the gypsies are coming for him.

Augie Knapp wears a glove to cover his deformed hand. No one suspects that he has a secret of his own until Lydie Rose Meisenheimer blows into town, proclaiming herself Augie's new best friend and helping him in his struggle to accept himself.

At the age of twelve, Jan Yoors ran away from his cultural Belgian family to join a wandering band, a kumpania, of Gypsies. For ten years, he lived as one of them, traveled with them from country to country, shared both their pleasures and their hardshipsand came to know them as no one, no outsider, ever has. Here, in this firsthand and highly personal account of an extraordinary people, Yoors tells the real story of the Gypsies fascinating customs and their never-ending struggle to survive as free nomads in a hostile world. He vividly describes the texture of their daily life: the Gypsies as lovers, spouses, parents, healers, and mourners; their loyalties and enmities; their moral and ethical beliefs and practices; their language and culture; and the history and traditions behind their fierce pride. The exultant celebrations, the daring frontier crossings, the yearly horse fairs, the convoluted business deals in which Gypsy shrewdness combined with all the apparatus of modern technology are all brought to life in this memorable portrait of the most romanticized, yet most maligned and least-known people on earth. An insiders story, The Gypsies lifts the veil of secrecy that for so long has enshrouded this race of strangers in our midst.

Three gifted but mischievous teens set out on a journey to discover the connection between the Voynich Manuscript, one of the most mysterious documents in the world and their mentor.

History of Gypsies is a book written to inform people of some things about the Gypsies that are true. The author is a half Gypsy that had years of research and experience with the Gypsies. The author’s mother, a full blooded Gypsy, always wanted to explain the Gypsies and how they were treated throughout their history.

It is, I believe, seldom observed that the world is so far from having quitted the romantic or sentimental for the purely scientific that, even in science itself, whatever is best set forth owes half its charm to something delicately and distantly reflected from the forbidden land of fancy. The greatest reasoners and writers on the driest topics are still “genial,” because no man ever yet had true genius who did not feel the inspiration of poetry, or mystery, or at least of the unusual. We are not rid of the marvelous or curious, and, if we have not yet a science of curiosities, it is apparently because it lies for the present distributed about among the other sciences, just as in small museums illuminated manuscripts are to be found in happy family union with stuffed birds or minerals, and with watches and snuff-boxes, once the property of their late majesties the Georges. Until such a science is formed, the new one of ethnology may appropriately serve for it, since it of all presents most attraction to him who is politely called the general reader, but who should in truth be called the man who reads the most for mere amusement. For Ethnology deals with such delightful material as primeval kumbo-cephalic skulls, and appears to her votaries arrayed, not in silk attire, but in strange fragments of leather from ancient Irish graves, or in cloth from Lacustrine villages. She glitters with the quaint jewelry of the first Italian race, whose ghosts, if they wail over the “find,” “speak in a language man knows no more.” She charms us with etchings or scratchings of mammoths on mammoth-bone, and invites us to explore mysterious caves, to picnic among megalithic monuments, and speculate on pictured Scottish stones. In short, she engages man to investigate his ancestry, a pursuit which presents charms even to the illiterate, and asks us to find out facts concerning works of art which have interested everybody in every age. Ad interim, before the science of curiosities is segregated from that of ethnology, I may observe that one of the marvels in the latter is that, among all the subdivisions of the human race, there are only two which have been, apparently from their beginning, set apart, marked and cosmopolite, ever living among others, and yet reserved unto themselves. These are the Jew and the gypsy. From time whereof history hath naught to the contrary, the Jew was, as he himself holds in simple faith, the first man. Red Earth, Adam, was a Jew, and the old claim to be a peculiar people has been curiously confirmed by the extraordinary genius and influence of the race, and by their boundless wanderings. Go where we may, we find the Jew—has any other wandered so far? Yes, one. For wherever Jew has gone, there, too, we find the gypsy. The Jew may be more ancient, but even the authentic origin of the Romany is lost in ancient Aryan record, and, strictly speaking, his is a prehistoric caste. Among the hundred and fifty wandering tribes of India and Persia, some of them Turanian, some Aryan, and others mixed, it is of course difficult to identify the exact origin of the European gypsy. One thing we know: that from the tenth to the twelfth century, and probably much later on, India threw out from her northern half a vast multitude of very troublesome indwellers. What with Buddhist, Brahman, and Mohammedan wars,—invaders outlawing invaded,—the number of out-castes became alarmingly great. To these the Jats, who, according to Captain Burton, constituted the main stock of our gypsies, contributed perhaps half their entire nation. Excommunication among the Indian professors of transcendental benevolence meant social death and inconceivable cruelty. Now there are many historical indications that these outcasts, before leaving India, became gypsies, which was the most natural thing in a country where such classes had already existed in very great numbers from early times.

Boys strapped to carpet looms in India, women trafficked into sex slavery across Europe, children born into bondage in Mauritania, and migrants imprisoned at gunpoint in the United States are just a few of the many forms slavery takes in the twenty-first century. There are twenty-seven million slaves alive today, more than at any point in history, and they are found on every continent in the world except Antarctica. To Plead Our Own Cause contains ninety-five narratives by slaves and former slaves from around the globe. Told in the words of slaves themselves, the narratives movingly and eloquently chronicle the horrors of contemporary slavery, the process of becoming free, and the challenges faced by former slaves as they build a life in freedom. An editors' introduction lays out the historical, economic, and political background to modern slavery, the literary tradition of the slave narrative, and a variety of ways we can all help end slavery today. Halting the contemporary slave trade is one of the great human-rights issues of our time. But just as slavery is not over, neither is the will to achieve freedom, "plead" the cause of liberation, and advocate abolition. Putting the slave's voice back at the heart of the abolitionist movement, To Plead Our Own Cause gives occasion for both action and hope.