NATASHA and NAZIRA (2004) defend that the gypsies very possess great umapreocupao with the maintenance and reproduction of the culture of its people, being thus, ' ' each child when she is born is one continuity hope dacultura of this povo' '. The authors affirm that: To start, all baby is considered by them a muitoespecial being, that brings to the world new elements of the universe with a message deesperana for all the humanity; also it is a signal of continuity and reforodo group. NATASHA and NAZIRA (2004) give excellent contributions for oestudo of the cigana culture in the tangent to its beliefs, detaching that cigana cultural aidentidade starts to be forged in way the mysteries ediferenciada it world them not-gypsies. The religion for they have a value muitoforte, therefore, the gypsies make question of the baptism and believe that it tragasorte. (Source: Mark Stevens). But the ritual marcante is of the name; this, yes, a true batismocigano. ' ' Its accomplishment starts at the suck moment of the first one, when mesopra to the ear of the child its secret name that nobody more will know and that slhe will be disclosed in the day of its proper marriage.
Later, in the festejos, it becomes childish will receive as name, this stops used and to be known in the group. Finally, it will have one third name, this to be used only in the world dosgadje (gajes) ' ' 9 As MOOEN (1996) the survival was the maisduradoura accomplishment, the great event of cigana history. Therefore, the author affirms that: When if vicissitudes consider that they (the gypsies) had found, because to be told now history will be before all umahistria of what it was made by others to destroy its diversity, must be concluded that its main exploit was to have survived. MOTA, (1986), detaches that the cigana culture, quasedespercebida, while rich and surprising in its details it is capable to nosministrar lies of love to the life and, before everything, the capacity of being and adifcil art to survive as people sailing against the social tide.