Emigration
In the second part of this longread, Pollinatrix talks about “Rainbow” Gatherings, how they differ from country to country, why German police raided a local Gathering, and the culture of modern “Gypsies”—reflecting on whether they resemble the Bulgarian Roma.
Pollinatrix
— You mentioned hanging out at Rainbow Gatherings. I attended one once, too. Rainbow culture isn’t just about hippies; it’s also about “Gypsy” culture. Do you consider yourself part of this modern Gypsy culture?
— In a sense, yes.
My life has aspects of an endless carnival, music, and pilgrimage. At Rainbow, many of my acquaintances and friends are inspired by this lifestyle—constant movement, artistry, music, and dance.
So, of course, there are similar aspects.
— What lies at the heart of modern “Gypsies”? What are their traits?
— It’s a bit hard for me to answer because in Plovdiv, I was a little intimidated by them; I didn’t manage to connect.
— I don’t mean the ethnic Romani people, but the modern “Gypsies” who consciously choose a nomadic lifestyle. Based on your Rainbow experience, your psychedelic experiences, and your musical studies, I imagine you’ve met such people?
— If you’re talking about those people, then yes, I’ve met them. Their most defining trait is a nomadic rhythm of life, detached from materiality and more fleeting. For example, at a Rainbow Gathering, if you lack funds, you can always go “busking” or “asking” (collecting money from passers-by — Ed.). You can quickly gather resources to cover basic material needs—like food and water. Once the base is covered, you can focus on music, travel, or whatever you can imagine.
I find that somewhat relatable. But I wouldn’t say I’d want to live like that permanently. I prefer to sit down, think over plans and projects, and immerse myself in them. I have Rainbow friends who just travel from one Gathering to the next, essentially homeless, earning money through street music. But I like to mix settled life with inspiration—and then travel.
— In Gypsy culture, “working” in the traditional sense isn’t common. It’s more about “asking” for money or playing music, doing fire shows, or various performances—exchanging skills for resources. The second part is clear, but how do you feel about “asking” for money without offering anything in return? Should people share resources without receiving anything back?
— You know, I’ve been thinking about this a lot lately, and I don’t quite understand people who do that. Simply for oneself, it’s more fun to learn a skill, master it, and earn that way. Whether or not to give money is a personal decision. People who “ask” vary; they are in different states and have different needs.
Personally, I don’t understand that approach to life. It seems more interesting to have a craft, do it beautifully, and receive “bonuses” from those around you for it.
— So you think requesting money on the street without a service or product is “cheeky”? Or is it bravery, or a call for help? What is it?
— I think it’s more about foolishness or laziness—in relation to oneself and the world. Maybe it’s a habit. But I don’t have any negativity toward it. I don’t get angry if I’m asked for money; it doesn’t feel like a strictly negative process. More like foolishness, or just a habit some people have fallen into.
The Rainbow Family is great in this regard—they are a hippie culture that shows you can exist without a permanent job while still doing something beautiful, filling the streets with joy and carnival, and lifting the mood.
— What is the difference between a “Gypsy” and a “Hippie”?
— I think “Hippie” is about an Idea, while “Gypsy” is about Tradition. An idea can be improved, but traditions are hard to change.
There are also cultural traumas that are hard to simply rethink. And you, are you referring to Gypsies as in the Roma?
— I mean “Gypsy” more as a lifestyle—an alternative to a settled, consumerist way of life.
Modern Metaphorical “Gypsies”
Subcultural groups of people who choose a nomadic or semi-nomadic lifestyle in the spirit of freedom, independence, and the rejection of consumer culture. They are not ethnic Roma, but rather inspired by the idea of wandering, self-expression, and living outside the “system.”
— They live in motorhomes, vans, in nature, or in alternative settlements.
— Often work remotely (digital nomads) or engage in crafts and art.
— Adhere to boho aesthetics, handmade, slow living, and ecology.
— Attend festivals (Burning Man, Rainbow), and participate in the hippie or DIY scenes.
— Advocate for freedom of movement, self-sufficiency, and spiritual seeking.
However, this seemingly innocent lifestyle—the “Gypsy” identity—is often criticized for romanticizing and culturally appropriating the lifestyle of actual nomadic peoples.
— Honestly, I’ve met few modern “Gypsies,” but I can tell you about the Rainbow Family or Bulgarian Roma.
— Great! Then here’s a question: do subcultural creative Gypsies and modern Bulgarian Roma differ? And what about the stereotypes surrounding the Romani people? You live in Bulgaria, where there are many of them. Are those stereotypes justified?
— Some of them are definitely justified. In the sense that if you aren’t local or Roma, it’s better not to deal with them. Especially if you are a girl—you shouldn’t walk through their neighborhoods; it’s unsafe. I was once in such a district with my boyfriend, and the atmosphere was tense. I don’t think I’ll go back there, for my own safety.
— What happened? What occurred there?
— Nothing specific, but the feeling was unpleasant. There’s a chaotic street spirit there, like in India: everything is bubbling, a million things happening at once. The Roma, from what I’ve seen, are very collective—they stand up for each other and act as a crowd. They think nothing of, roughly speaking, ripping off outsiders. I was just passing by and heard whistling and shouting. The only thing that saved me was being with my boyfriend—no one touched me directly, but it was still unsettling.
— Is there anything mystical, ancient, or traditional left of the Roma? The things written about in literature? Or has it all come down to heroin and the subjugation of women and children?
— I’d like to believe that deep within their community, traditions are preserved. But from what I see here in Plovdiv, it often comes down to drug dealing, prostitution, and begging. It’s sad, but it’s a fact. I haven’t seen any Roma here doing street art—only begging and dealing.
— If you could read modern Roma life as musical notation, what kind of music would it be?
— It would definitely have many Indian motifs, because as far as I know…
— Wait. We were just talking about subjugation, begging, and drug trafficking—and you find Indian music in that?
— If you look at it from that angle, it would be something dark, abstract, and arhythmic. No structure—strange bass lines. Something between experimental music, dark ambient, and maybe Noise. Noise is like that: maximally unstructured and strange; it’s unpleasant to listen to, but interesting to observe. That’s roughly the sound I’d see.
— Let’s talk about the Rainbow Gatherings. You said you traveled to different ones. Where have you been?
— My first time was in Belgium in 2022. It inspired me deeply. I had a rethink of my life—that an alternative, non-urban reality is possible. I realized I belong to the Rainbow Family in a way, because my parents raised me in a spirit of mutual aid, openness, and alliance.
In 2023, I spent all my free time at Gatherings. First in Poland, then Austria, then Sweden. Of course, every Rainbow was different—after all, it’s primarily about the people and the cultural codes they bring with them.
But the Rainbow spirit remained the same everywhere. That was constant.
Last year, I was at the German European Rainbow. That was a hardcore story—the German police wouldn’t leave us alone.
The entire Gathering—about a thousand people—was forced to relocate. Even there, about 50 police officers showed up, put out the fire, set up spotlights, and shone them on us all night. And then they launched drones.
For another two weeks, we woke up every morning to shouts of “Achtung! Achtung! You are here illegally! Leave the territory!” and so on. So it was quite an experience.
— Why the police behavior? I heard the Rainbow Family usually doesn’t have issues, as it’s a tradition as old as the first Beatles records. Fighting it is like fighting history.
— The reason was that we occupied private farmland. Later, we moved to a nature reserve where camping was allowed. It was a gray zone, and fires were prohibited. That was the main accusation from the German police—that we were lighting fires. At our peak, we were 1,300 people. Obviously, there wasn’t just one or two fires; we had to light the space and cook food. Fires burned in the communal kitchen and throughout small camps. The police claimed it was dangerous and had to be extinguished.
We even tried to find a compromise: “Look, we’ll put out the kitchen fire, build a clay oven to cook on, and move the main fire into a large metal bowl. We’ll put out all the small private fires.” But of course, with that many people, it was impossible to control. So the problems persisted.
It reached a point where, in the last week, they started coming in, taking tents, shaking out belongings, and hauling them to the nearest police station. They also towed cars from the parking areas. Direct forceful action. Because evicting that many people any other way would have been too expensive.
— Rainbow tradition positions itself as non-violent. But if violence comes from the outside, should people unite and push back? Or should they stick to non-violent protest?
— In Rainbow traditions, non-violence is strictly observed in all aspects of life. When the cops came, there were provocateurs—Rainbow people who tried to incite conflict or fights. But the Family calmed them down. We invited the cops into “talking circles” according to Rainbow tradition. They even accepted the “talking stick” tradition—where a stick is passed around, and everyone speaks in turn. Some dialogue was established, but compromises were hard to keep with so many people; it was uncontrollable.
A beautiful moment happened on Full Moon (the most important day of a Rainbow Gathering — Ed.): the cops surrounded the main fire and extinguished it. We thought: well, the ceremony will go on without it anyway. There was a water ceremony; girls danced. Many police officers were crying because it was so beautiful.
— You say there was a receptive relationship with the police. Did you offer for them to throw some cash into the “Magic Hat” (a hat passed around the Rainbow family for camp needs or symbolic gifts)? Or to host a workshop on riot control or catching illegals? Did you invite them to participate in the Gathering as members, so they could teach you something and you could teach them?
— That’s a wonderful idea. I’m not sure if that happened. Maybe someone offered, but I don’t know. But we definitely invited the cops to join us in their off-hours—to hang out, sing, dance, and eat together. But your idea is great. Next time, I think I’ll push for it.
— Do you believe it’s possible to sit at the same table as an abuser or an aggressor?
— I think yes, you can. Because at that table, even behind the aggressor, a human soul with feelings is looking back at you. It depends on the circumstances, but I think it’s something to strive for. Because despite everything happening in the world, I still believe in humanity. Good balances things out.
— Is Rainbow a sort of “preservation world” for a dead era, culture, and traditions kept in artificial locations? Or is it a serious alternative to the existing system of consumption and settled life?
— I think it’s a new world opening up to people. Because Rainbow is alive. There are traditions from the 70s, but Rainbow is about people. So it adapts. It’s a living, moving concept. I’ve noticed that every year there are more young people and teenagers looking for alternatives to the dictated conditions of life. And more and more people show up who look perfectly urban, respectable, and “civilized.”
In our time, when the pressure keeps mounting and the present is unstable, with a dark and unclear future—Rainbow, even if it doesn’t give a specific perspective, inspires and certainly heals the soul in the present moment.
— What can you say about the Gatherings? You’ve been to many. Can you give one characteristic trait for each one you visited?
— Yes, I think I can. I’ll start with the Polish Rainbow. The Poles have a very strong “family”—very punctual and hospitable. They were known for great food; everything was always on time. In terms of field construction—the kitchen, extra camps—everything was high quality and perfectly built.
At the Swedish Rainbow, it was hardcore because it was September and cold. It was more about survival in the wild forest in the middle of nowhere. And a strong culture—local songs and myths. While the southern Rainbows are more about carnival and dancing, the Swedish Rainbow had a spirit of alliance, common cause, and hard work.
At the German and Belgian Rainbows, everything is a bit more restrained. You don’t see as many “crazy” freaks. German discipline is still present. And that’s about it—I haven’t been anywhere else yet.
— Where would you like to go?
— I’d like to visit the southern Rainbows—in Spain and the Balkans. But that’s in the plans for now.