Roma' has become the staple terminology in studies and policy-making related to a broad group of individuals and communities who, although having only limited cultural affinity, share similar experiences of socioeconomic deprivation due to a range of factors. Because of this shared experience of deprivation, all these individuals and groups have-out of policy and terminology convenience, it must be admitted-been included within a broad, somewhat inaccurate notion of Roma. 1 This notion usually includes peoples who define themselves as Roma, Gypsies, Travellers, Manouches, Ashkali and Sinti, among others. The significance of this group is not only socioeconomic but also, undoubtedly, numerical: it is estimated that there are nowadays around six million Roma in the EU and twelve million overall in Europe. 2 Moreover, there are four million Roma in Turkey and one million in the * The authors wish to thank Amandine Garde, Nikos Vogiatzis and Samantha Currie for their insightful comments on earlier versions of this work, and Alison Morley for the thorough copy-editing. 1 It is acknowledged, however, that using such an umbrella term raises important cultural and social problems, namely the essentialising of who is a member of the 'Roma', undue account of the existing diversities within this group, and the impact of this terminology on power relations between local elites and marginal groups within the Roma: