Romany (Gypsy) community, stigmas and preconceptions

Community Psychology: Common Values, Diverse Practices Romany (Gypsy) community, stigmas and preconceptions by Monika Krajcovicova1  Introduction The image conjured with the word Roma (and its equivalents in other languages) now represents a man who leads a particular way of life, often alternating between places of residence, or living outside the law. The fictional picture has its origins, from the idealized Roma population in Western Europe during the Industrial Revolution, when they were, in literature, a symbol of an ancient, idyllic lifestyle, intrinsically linked with the land. The established middle age European image, of a "noble savage", pagan and living in amongst civilization, but in great need of having their souls saved through Christianity (Hancock, 2005, p. 111). Still today, many people continue to take information of Roma from books, rather than first hand experience. Much of the population perceives the Roma as a stereotypical group of people with an increased propensity towards crime, a noncommittal attitude for work, an inability to learn current styles of living and unable to coexist, unable to learn and continually abusing the states welfare system. The results causing discrimination against the Roma, which in turn makes a large proportion of them, lose interest in participating with society. To date, not all Roma are willing to publicly acknowledge their Romany ethnicity. Roma in Slovakia The Romany minority in Slovakia have their own internal structure (except for sub-ethnic differences) consisting of the family – gender relationships, thereby discerning the nationality and identity of the Roma (ethnic, social), with levels of status within their own family, and then in the local community, being led by their “vajda” (leader of the community). The cultural identity of the Roma creates even more layers of social and cultural levels. Within the internal identity, their can be sub-ethnic differentiation (Lehozska, 2006). It follows that the Romany cultural identity is heterogeneous, which increases the difficulty of presenting the topic. Despite the fact that the Roma have obtained and declared their Slovak citizenship and claim to be Slovaks, the majority of the population have still maintained a social distance from the Roma for a very long time, being more tolerant of other minorities, than they are of Roma. Prerequisites, reasons for official confirmation of Slovak nationality (the census act), by the Roma living in Slovakia may have objective and subjective reasons (Lehoczka, 2006, p. 42 to 49): a/ Consequences of long 1 University of Presov ; Faculty of Education ; Department of Pre-school and Elementary Education and Psychology. 17. novembra 1 - 080 01 Presov SLOVAKIA Email: mkrajc@unipo.sk 127 Community Psychology: Common Values, Diverse Practices held attitudes by the state in the past - a complex trust and therapist approach towards Roma until 1989 (paternalism, Roma were regarded as backward people of Roma origin. They received status of ethnic minority after 1989; b/ Some Roma may be influenced by experiences of various discriminatory practices from within their environment and other negative attitudes in the form of inter-ethnic communication (ethnocentrism, xenophobia, discrimination, racism and various forms of extremism); c/ Other Roma can not bear the negative social situation accompanied with Roma, or living in settlements being concentrated in segregated communities and the way of life that takes place there, especially if there is an extreme form of loss of human dignity; d/ Some Roma are unable to cope with the loss of positive characteristics of their identity and feel they are gaining more negative ones, mainly social problems; e/ Others are unable to accept the fact that they belong to a minority group of low status called "low caste", which consists of a number of socio-psychological preconceptions. Ethnic Identity and the Roma Some Roma hold the opinion, that if they do not have their own homeland, they must then belong to the country in which they live. That country is considered their home and there they affirm their ethnic/ national nationality. The role of mixed marriages is also another factor, along side with the current, changing ethnic climate. Nevertheless, many of them are still interested in their own culture and native language. They consider these important attributes of their ethnicity, roots and identity, which they feel within themselves; even if the feeling is not that dominant. In relation to the ethnic composition of its own population, the current Slovak Republic belongs to the most heterogeneous countries in Europe. The multi-ethnical character is shown, with the figures of which, at least of 20% of the population, being of "non-Slovak" ethnicity. At the same time its Roma minority, which is the second largest minority in Slovakia, places Slovakia amongst the most highly populated (Roma) countries of Europe, together with Romania and Hungary, and when calculated by a percentage share of the population, along side of Macedonia and Romania (Slovak Republic Government Office, 1998-2008). Currently in Slovakia, the Roma have divided into the groups of: Slovak Roma, Hungarian Roma and Olas Roma (Dubayova, 2001, p. 25). Jurova (2003, p. 17) divided the Slovak Roma as follows: Rumunger – In Slovakia, they represent the largest group, Roma which have been settled, for the last three hundred years. Although originally the label applied to the Hungarian Roma (Ungro). Hungarian Roma - Roma Ungrika, according to the linguistic environment of the population majority. Olas Roma - Roma, who came to Slovakia in the nineteenth century from Wallachia and Romania and had been travelling up until 1959 - Roma Vlachika. Despite the absence of comprehensive historical research, we can clearly present the Romany population in Slovakia as a long standing and settled population. But today, they are in a very difficult situation, with their own ethno-cultural and ethno-emancipating development. Long periods of violent assimilation policies have encouraged the negative attitudes they have, towards their own ethnic cultural heritage, including language, overcoming fear, reluctance and inability (de facto ethnic uneducated and illiterate) to declare their ethnicity, which the majority of the population grudgingly accepts. 128 Community Psychology: Common Values, Diverse Practices Stigma and preconceptions against Roma Significant stigmatization, preconceptions and negative media coverage of topics called "Romany problem", "Romany problem", "Romany issue", do not contribute positively towards the Romany identity crisis, or help overcome the fragmentation of ethnicity and inexperience on the Romany political scene, like its repeated failure with elections and thus making it impossible to actively participate with decisions regarding their own ethnic developmental issues during the transformational process. Conversely, some previously mentioned factors which operated throughout the 20th century, such as the development and status of the Roma ethnic group, together with other factors, continue to deepen the enormous problems and risks of this minority group. The high number of long term unemployed, the collapse of whole communities within social networks, the deepening poverty in the settlements, worsening health conditions, inability to solve their own existential problems, increasing crime, aggression and growth of animosities between the majority and the Romany ethnic group. Preconceptions toward Roma are also a concern in education, such as claims that Roma have a negative attitude towards education. However, research by Minova (2009) found these preconceptions to be invalid. „Roma claim that it is essential that their children go to school and learn Slovak. They consider pre-school education a good preparation for primary school“. The problem viewed from the outside, is very often seen as the ethnic distinction and assessment of Roma, usually through visual anthropological characters (as the Roma suffer negatively). Racist prejudices by the majority, applied without distinction to all Roma and the display of various forms of distance behaviour, becomes a very difficult burden on the Roma. This is highlighted by the "voluntary" waiver of his identity and the attempts of assimilation by the majority. Geographically, the Roma minority is deployed throughout Slovakia and is particularly concentrated in the southern and eastern areas and specifically up until the 20th century, the Roma minority in isolated, backward settlements was barely surviving. The conditions and way of life for this minority are reflected by the marks left on the sites and regions inhabited (accumulation of poor, uneducated and culturally backward, huge population increases and also an increase in the number of settlements) with increasing environmental devastation and overpopulation in very close proximities. Romany settlements and residential groups of the very low socio-cultural level are negative consequences of the states approach, towards issues addressing housing the problems of its citizens. Post-war, Roma were refused integration into communities of the majority population (where they historically and administratively belonged). They were driven further into isolation from civilization. In Slovakia there are still a lot of different defective Romany settlements (segregated and isolated settlements, separated or single street villages in rural locations, neighbourhoods and ghettos in the cities, settlements dissipated within the majority). Romany housing, together with some further specifics of their total way of life, is a frequent cause of conflict between the Romany minority and the majority of society, which culminates in tensions and is not a good example of coexistence (Rosinsky, 2006). According to the author, negative experiences are viewed as typical of the whole community. On this basis, some Roma inadequately respond in return, maybe even worse and then a vicious cycle begins. 129 Community Psychology: Common Values, Diverse Practices Conclusion A calculation and brief description of individual groups of Roma in Slovakia and in Europe is not and can not be exhaustive. Exploring the entire territory of Europe, the cultural "accommodation" acculturation competencies, social and economic pressures, often minimum requirements for everyday comforts of life and many other qualities, abilities and circumstances do not permit the perfect capture of the diversity, richness, cultural and social diversity of Romany groups. Although in the Europe there are still many exclusive culture-social groups, un-openness of the Romany community is still extremely strong. References DUBAYOVÁ, M. 2001. Rómovia v procesoch kultúrnej zmeny [Roma in the processes of cultural change]. Prešov: FF PU, 2001. ISBN 80-8068-059-0. HANCOCK, I. 2005. My rómsky národ. Ame sam e Romane džene [We, the Romany nation]. Bratislava: Petrus Publisher, 2005. ISBN 80-88939-97-6. JUROVÁ, A. 2003. From leaving the homeland to the first assimilation measures. In: ČAČIPEN PAL O ROMA, A Global report on Roma in Slovakia. Bratislava: Institute for Public Affairs, 2003. ISBN 80−88935−46−6 , EAN 9788088935469. JUROVÁ, A. 2005. Rómovia na Slovensku [Roma in Slovakia]. In: ROMANO NEVO ĽIL, nezávislé kultúrno – spoločenské noviny Rómov na Slovensku. Prešov: Združenie JEKHETANE-SPOLU, 2005 [online]. Publikované 28.01.2005, Téma: 677-683; http://www.rnl.sk/modules.php?name=News&file=article&sid=2079. LEHOCZKÁ, L. 2006. Kultúrna identita Rómov [Cultural identity of Roma]. Nitra: UKF FSVZ, 2006. ISBN 808050-945-X. MINOVA, M. 2009. Materská škola očami odborníkov a laikov [View of kindergarten by experts and laymen]. In: Zborník príspevkov z odborno – vedeckej konferencie s medzinárodnou účasťou Od detskej opatrovne k materskej škole. Banská Bystrica: SV OMEP, Spoločnosť pre predškolskú výchovu, 2009. ISBN 978-80970266-0-8. ROSINSKÝ, R. 2006. Čhavale Romale alebo Motivácia rómskych žiakov k učeniu [Čhavale Romale or Motivation of Romany pupils to learning]. Nitra: UKF FSV, 2006. ISBN 80-8050-955-7. Photo 1 Living standard of a Slovak Romany family from the low social – economic level 130 Community Psychology: Common Values, Diverse Practices Photo 2 Living standard of a Slovak Romany family of a higher social-economic level Photo 3 One of the living standards of the Slovak Romany families in a city 131