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STEREOTYPE AS A KEY TO THE LINGUISTIC
WORLDVIEW OF THE CZECH DEAF: PART 2
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If you cannot speak Czech,
you'd probably like to know
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what the Romani man, or gypsy (cikán),
is saying in the picture.
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His words correspond to the stereotype
of a Romani in the Czech environment:
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"You Czechs are in no position to ask me
to go to work. It's discrimination!!!"
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This is one of the many levels
of a stereotype.
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I chose this one because
it reflects well numerous things
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and it is a very rich stereotype.
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As stated, social stereotypes
are the most typical stereotypes.
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They are connected with
designations of persons.
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E.g. familial roles: mother, father,
stepmother, mother-in-law.
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Gender stereotypes:
a typical man, a typical woman.
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As you know, many anecdotes are based
on our sharing certain stereotypes:
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Those of occupations: stereotypical
scientist, female teacher, policeman.
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National stereotypes.
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These will be addressed later
by my colleague Lucie Břinková.
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One entire workshop
will also be dedicated to it.
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One workshop is also dedicated
to the stereotype of a hearing person
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as viewed by the Deaf.
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This is also where the "own-foreign"
opposition is employed interestingly:
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What is ours, what is foreign,
certain value differentiation, etc.
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Speaking of the workshops,
the third one is dedicated to
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exploration of colours
in sign languages.
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At first glance we can see
that these are no social stereotypes.
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They are stereotypes,
or better to say prototypes.
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In cognitive linguistics
focused on colours
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the term "prototype"
of colour became established.
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This is the context in which
the term "prototype" will be used.
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E.g. the prototype of blue is a sky.
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The prototype of red in the Czech
Sign Language is this and that.
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It is very interesting.
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You will learn it from
Radka Zbořilová's talk.
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But let us deal with
the social stereotypes now.
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When I let you guess
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who is drawn or portrayed
in these pictures:
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We could describe the person's
attributes: glasses, pointer...
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She is also dressed in a certain way,
her facial expression is unpleasant.
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Her gestures are specific, too.
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You must have inferred
that she is a teacher.
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I don't know if it is also the case
in other languages, in sign languages,
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but in Czech, in the Czech context,
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the stereotype of a female teacher
is very disagreeable.
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An entire thesis
on this topic is available.
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What else can we demonstrate here?
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That stereotypes materialize...
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And this is the case in all languages,
not only spoken ones or sign ones,
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but in all possible codes,
all diverse semiotic systems,
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e.g. in art representation.
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Caricatures of certain persons
may accentuate certain features.
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And based on these pictures, stereotypes
in certain milieus can also be explored.
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This is what we can see here.
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There are two main types
of social stereotypes.
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This is based on
the "own-foreign" opposition.
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I can explore
an autostereotype of a Czech.
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I.e. what we, the Czechs, are like.
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I am Czech and will be exploring
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what typical Czechs look like, how they
behave, what is characteristic of them,
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which is what I will do on the basis of
the Czech language and Czech texts.
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This is the autostereotype.
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A heterostereotype of a Czech:
a Czech viewed e.g. by a Slovak,
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a Czech viewed by
a German, an American...
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What they, the Czechs, are like from
the perspective of another language.
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If we use German materials,
dictionaries, phraseology,
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anecdotes on Czechs,
national stereotypes, etc.,
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we could explore
the heterostereotypes of Czechs.
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I think Marie Basovníková
will also address this in her talk.
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We have now arrived at our example.
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The stereotype of a gypsy (cikán),
or a Romani (Rom),
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which is
a politically correct designation
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of the person
of certain nationality or race...
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Hard to figure out
how to conceive this...
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So this is
the heterostereotype.
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I.e. saying cikán (gypsy)
is a heterostereotype
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because the minority itself prefers
to call its member Rom (Romani).
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Two questions arise:
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1) What is characteristic of an exemplar
located in the category’s centre?
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That is the ring at the very centre.
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What is a typical gypsy like,
as viewed by a Czech?
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2) And how is it stored
in the Czech language?
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How is it shown,
reflected in Czech,
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in Czech texts,
in common Czechs' communication?
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That is the second question.
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I.e. what data can we base
the image of the typical Czech on?
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Now we are addressing spoken languages
and you can already start thinking
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if this, or what from this,
can also be applied to sign languages.
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This was our fundamental question.
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And it will be probably answered
later by my colleagues in their talks.
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We will successively
address the linguistic data,
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textual data, empirical data.
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Some will be mentioned only briefly
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but I would like them to be
presented in the aforementioned order.
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Let us begin with the linguistic data,
i.e. linked with the language system:
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Slang, what is frozen in dictionaries,
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in the dictionaries of Czech.
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I.e. by looking up the basic term
cikán in the dictionary,
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this is, among other things,
the information we will find.
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We will find that he is
a member of one of the nationalities
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of Indian origin,
dispersed all over the world
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and still living,
to a certain extent, nomadically.
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OK, this is a sort of
denotative label, which, however,
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corresponds to the reality,
to the usual use of the word,
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only to a very limited extent.
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I would say that
it rather fails to correspond.
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This is because
the stereotype of cikán is different
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and is contributed to by connotations
which will be demonstrated.
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One type of the linguistic data
is the origin of an expression,
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its etymology or motivation.
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By looking into
a Czech etymological dictionary,
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we will learn that the word cikán
has its origin in the Greek word
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written in the slide: Athinganoi,
which means "the untouchable",
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people not wishing to be touched.
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The connection might be
as follows: Cikáni (gypsies)
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had been an appellation
for a heretic Christian sect
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originating from or related to India.
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So it is certainly connected with
the caste behaviour in India
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because we know,
even from the present,
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that the Romani are distinguished
by a range of customs
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and various cultural peculiarities which
we, the Czechs, fail to grasp fully.
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What we consider dirty
they consider clean and vice versa.
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This will be seen later.
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Other linguistic data:
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An important role in spoken languages
is played by polysemy,
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i.e. which secondary meanings
can be found in the dictionaries.
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In this case for the word cikán.
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One older dictionary states
that cikán might stand for:
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"a person resembling a gypsy
in bearing a certain gypsy trait,"
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"e.g. vagrancy,
dishonesty, quarrelsomeness".
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Another dictionary presents
a more general statement:
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"a person resembling a gypsy in
physical traits or traits of character,"
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"usually bad ones".
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The dictionary points out
their tan, dark skin, vagrancy,
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the fact that gypsies
had no permanent residence,
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and lived nomadic lives,
changing the place of residence.
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Also, cikán can stand for
a liar, trickster, thief,
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as well as, in the negative sense
of the word, for a child,
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which wears
everything to rags, is dirty,
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needs to be taken care of, etc.
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I don't think this would still be in use
nowadays, or I am not aware of it.
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The stereotype of cikán in Czech
has been developing for a long time.
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Most of the evidence
dates back to the 19th century,
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but much older evidence
is also available,
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capturing that Romani were not always
accorded positive welcome in our lands.
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Exceptions will also be shown, though.
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Other linguistic data: synonyms.
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The word Rom (Romani)
has already been mentioned.
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It is a politically correct synonym
of the word cikán (gypsy)
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and an expression which is used
by the Romani themselves
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with respect to their autostereotype.
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There are many marked,
expressive appellations for cikán.
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These are only some of the expressions.
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At my instigation,
the translator attempted
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to explain them in English
because many are culture specific.
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Cigoš, cikorka
are based on the sound form
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of the basic appellation cikán.
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Also, cikorka is
a substitute for coffee,
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which is black, i.e. the aspect
of darkness is also present.
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In most of the other appellations
what is prominent is the black colour,
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or physiognomy of which
dark skin is symptomatic:
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Černej, černý,
as well as indecent expressions
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which I will pronounce
only with certain embarrassment:
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černá svině, černá huba (variations
of "darkie") and even worse ones
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not even mentioned here.
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The following expressions
are metaphorical.
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They also feature the black colour
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but it is no longer derived
from the adjective "black".
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Kofola is a Czech sort of Coca-Cola,
a dark, sweet nonalcoholic beverage.
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This is how the Romani are termed
in certain parts of the Czech Republic.
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Briketa (literally "briquette"), uzenáč:
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The latter is derived from
"smoke-curing", "smoke", etc.
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And there are others.
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Other recorded marked synonyms:
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černoch (Negro),
indián (Indian), Ital (Italian),
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again because of how their dark skin
is reminiscent of these nationalities.
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The antonyms might be significant:
"the gypsies" vs. "the white".
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The Romani, too, define themselves often
in this manner against "the white",
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i.e. "the black" vs. "the white".
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Other linguistic data: Derivatives.
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Czech is a derivative language.
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Derivatives can tell us
a lot about stereotypes.
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The following two verbs might
only be used in dialects today
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and only very sporadically:
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One of them is cikánit,
meaning "to lie".
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The other one is cikánovati,
i.e. "to vagabond", "lack a domicile".
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They former points to one quality
stereotypically linked with the gypsy:
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The aforementioned lying.
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The latter stereotypical quality is
vagrancy, lack of permanent residence.
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What can be read from
proper nouns is also interesting.
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Czech features anthroponymic surnames
Cikán, Cikánová, Cikánek.
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Also, coming back
to the darkness, blackness,
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when naming a dog or horse Cikán,
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it may be assumed
that the animal is black.
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There are also some toponyms,
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although I could not find
motivation for the names.
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But Czech features
frequent names of meals
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which are connected
to the noun cikán.
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I found pictures on Google.
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Cikánské řezy (gypsy cuts):
they are dark,
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again confirming
the aspect of darkness.
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Cikánky, i.e. "female gypsies",
which we might find funny.
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but these are small Christmas sweets.
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Cikánská omáčka (gypsy sauce):
you can see the labeled bottle for sale.
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Its important aspect
might be its spiciness,
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its connection with grilling,
with cooking on fire.
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which was probably linked to
the older stereotype of gypsy.
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Let me now turn to
the linguistic data No. V.
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A very significant element which can
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help to explain the stereotype of gypsy
is phraseology in spoken languages.
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In Czech, we say: "He is black
as a gypsy", "filthy as a gypsy",
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"he steals as a gypsy",
"lies as a gypsy".
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Also, when wanting to say that a place,
e.g. a flat, is messy, needs cleaning,
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we say: "The place
looks like a gypsy den."
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There are also
numerous folklore examples.
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I'd like to divide
the folklore into two parts:
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On the one hand,
there is the traditional folklore,
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i.e. old proverbs, riddles, songs.
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And as will be also
explored later, the songs
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feature a rather positive
stereotype of gypsy.
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Take, for example, the songs created
in our territory in 18th century:
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Their gypsy is good-looking,
erotically attractive.
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He is black, has dark curly hair,
white teeth...
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The same goes for a female gypsy.
This stereotype is no longer alive
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and is linked solely with
the certain group of older texts.
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Your handouts contain
the modern folklore, especially jokes.
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I.e. the internet folklore
that we may come across in social media.
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Internet is full of servers
providing the jokes.
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There is an entire category
called "gypsy jokes".
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Textual data: We can follow
various language corpora,
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selected text types, which, due to
lacking time, we will not be doing here,
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although the artistic or pop-music texts
featuring a gypsy are very interesting.
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Again, the older ones, dating back
to 19th century, contain a different
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00:20:26.369 --> 00:20:29.631
stereotype of gypsy,
a romantic one.
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00:20:29.631 --> 00:20:36.555
E.g. the protagonist flees to join
gypsies or a beautiful female gypsy.
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This stereotype was very frequent
in the 19th-century literature.
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00:20:43.898 --> 00:20:46.709
Today's textual data,
however, are different.
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00:20:47.412 --> 00:20:50.347
The next type are empirical data,
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i.e. research by means of
social media, questionnaires...
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We will not address these here, either.
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I would only like to mention
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the so-called diagnostic method,
diagnostic phrases,
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as Bartmiński calls them.
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00:21:10.938 --> 00:21:16.259
To verify stereotypes,
he uses the so-called "but-test".
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Our task is to complete a phrase:
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00:21:23.535 --> 00:21:27.329
He is a gypsy but...
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00:21:28.366 --> 00:21:34.353
What the respondents write, how they
complete the phrase is interesting.
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00:21:34.353 --> 00:21:39.204
They tend to complete it with:
"but is decent, hardworking"...
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00:21:39.711 --> 00:21:43.750
From which we can infer the opposite.
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00:21:45.375 --> 00:21:48.505
In the aforementioned thesis
on the female teacher,
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the student included
a questionnaire asking:
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00:21:52.721 --> 00:21:56.656
draw a female teacher;
also, complete the phrase:
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00:21:56.656 --> 00:21:58.373
"She is a teacher but..."
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00:21:58.810 --> 00:22:04.496
The children wrote: "but is very nice",
"but likes children"
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00:22:04.877 --> 00:22:11.877
"but is clever",
"but is not nervous at all", etc.
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00:22:12.457 --> 00:22:17.305
So this is also an interesting method
for detecting a stereotype,
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the way it works in our minds,
in our culture.
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OK, based on the aforementioned data,
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we could ask ourselves questions
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00:22:42.369 --> 00:22:47.738
and also answer them
in a certain fashion.
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How does, in the Czech
sociocultural context,
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in Czech speakers' minds,
the term "X" work?
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I.e. cikán in our case.
What does the word mean?
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00:22:59.555 --> 00:23:05.768
Not in the denotative sense
in line with the dictionary definition,
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00:23:06.409 --> 00:23:11.917
i.e. that he is a member of
an originally Indian tribe, etc.,
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00:23:12.613 --> 00:23:14.646
but what its connotations are.
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00:23:14.981 --> 00:23:17.704
What aspects does his stereotype have?
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00:23:20.006 --> 00:23:26.875
And in order to determine this,
to say: "a gypsy is such and such",
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"a gypsy does this and that",
we have the linguistic and textual data.
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00:23:36.266 --> 00:23:41.424
Again, the material is not politically
correct but this is what emerges:
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The phrases, aspects of the stereotype
will be addressed one by one.
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You can supplement these by reading,
perhaps even at home,
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00:23:56.261 --> 00:24:03.261
the corresponding jokes
which I found on the internet.
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This is based on the linguistic data:
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00:24:08.505 --> 00:24:14.761
A gypsy "is black", "is filthy",
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with various submeanings: a gypsy
"smells bad", "has a hygiene problem",
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00:24:20.678 --> 00:24:27.144
"eats dogs"... The "own-foreign"
opposition comes into play,
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00:24:27.279 --> 00:24:32.325
as well as, on a sublevel,
the "clean-unclean" opposition,
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00:24:32.782 --> 00:24:35.035
a rather frequent one.
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00:24:35.637 --> 00:24:40.413
A gypsy "does evil",
"commits crimes",
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00:24:41.124 --> 00:24:47.332
"destroys material values", "lies",
"steals and robs", etc.
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00:24:48.184 --> 00:24:54.446
A gypsy "refuses to work", "lives
at the expense of the majority society",
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00:24:54.784 --> 00:25:00.472
"is on welfare wrongfully",
"abuses the social system"...
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00:25:01.741 --> 00:25:06.948
If you check the internet servers
with the gypsy jokes,
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the ones related to this type of
stereotype are most frequent.
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00:25:14.597 --> 00:25:18.379
What is also important
is that a gypsy "is found in groups",
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that they are always numerous.
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00:25:21.615 --> 00:25:25.117
Another perspective:
a gypsy "has a lot of children",
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00:25:25.493 --> 00:25:31.910
"fails to look after them", has them
chiefly to receive social benefits.
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00:25:33.235 --> 00:25:37.364
This is then often distinctive
in the stereotype of a female gypsy.
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00:25:37.715 --> 00:25:44.584
As far as this stereotype is concerned,
the picture that you can see
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00:25:46.888 --> 00:25:53.888
shows the older, traditional stereotype
linked with a female and male gypsy,
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00:25:54.195 --> 00:25:59.596
dating back to 18th,
19th century and even further.
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00:25:59.902 --> 00:26:03.557
This itself proves certain
"frozenness" of the stereotype,
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00:26:03.778 --> 00:26:07.289
i.e. one can disguise
as a female gypsy,
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00:26:07.312 --> 00:26:11.428
go to a carnival
in a female gypsy mask.
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00:26:11.725 --> 00:26:17.547
I borrowed this picture from
a costume hire shop's website,
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00:26:17.588 --> 00:26:21.478
offering many masks,
including a female gypsy one.
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00:26:22.330 --> 00:26:26.757
Based on the older stereotype,
a female gypsy is black, has dark skin
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wears bright colours, etc.
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00:26:30.009 --> 00:26:34.660
I'd like to pay attention to
one of the attributes:
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In Czech, I wrote that
she leads a nomadic life and is free,
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00:26:43.261 --> 00:26:48.228
by which I meant that
she is unrestrained.
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00:26:48.228 --> 00:26:52.275
This is why the protagonist
often flees to join the gypsies.
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00:26:52.737 --> 00:26:55.864
But the translator had
a different understanding:
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00:26:56.218 --> 00:26:59.512
that she is not married, taken.
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00:27:00.974 --> 00:27:06.285
This proves what I stated
in my first presentation.
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00:27:08.377 --> 00:27:14.893
The brackets mention what supplements
the stereotype of female gypsy nowadays:
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00:27:15.428 --> 00:27:21.117
What is striking is
the early start of sex life,
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00:27:21.117 --> 00:27:26.592
she has, stereotypically, many children,
is cunning, does not work,
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00:27:26.592 --> 00:27:29.159
lives on welfare, etc.
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00:27:29.159 --> 00:27:31.150
Again, the jokes are numerous.
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00:27:31.890 --> 00:27:38.762
I might not even read
the following vulgar definition,
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00:27:38.835 --> 00:27:45.835
or rather parody or travesty
of a zoological definition,
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00:27:45.861 --> 00:27:52.861
which characterizes the "common gypsy"
as a kind of animal species.
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00:27:54.518 --> 00:28:00.797
I found this on the Internet in many
versions and borrowed frequently.
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00:28:02.561 --> 00:28:08.475
I think it characterizes the stereotype
very vividly, despite its indecency.
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00:28:09.224 --> 00:28:14.334
Let me add here what also features
as a motto on your handouts:
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00:28:22.041 --> 00:28:25.260
"Stereotypes often betray
more about their authors"
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00:28:25.263 --> 00:28:29.662
"than the persons
or objects that they relate to."
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00:28:30.494 --> 00:28:37.494
I.e. we also testify about ourselves,
our reflection of the gypsy minority.
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00:28:38.777 --> 00:28:43.988
The social interest is
to suppress the negative stereotypes.
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00:28:44.452 --> 00:28:48.147
We attempt to do so
in public communication.
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00:28:48.508 --> 00:28:52.630
There is e.g. a flyer
with the following text:
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00:28:52.630 --> 00:28:54.637
"The gypsy cleaned out my flat."
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00:28:54.866 --> 00:29:01.570
Our translator succeeded
to convert it to English nicely,
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00:29:01.713 --> 00:29:06.751
indicating there is a double meaning
at play: "clear out" x "whitewash".
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00:29:07.399 --> 00:29:14.399
And, consequently, that
a gypsy can be a capable worker,
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00:29:14.415 --> 00:29:18.465
who can whitewash the flat
in the capacity of a house painter.
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00:29:21.780 --> 00:29:26.368
The defensive and self-defining function
of stereotype has been addressed:
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00:29:27.286 --> 00:29:32.396
Whereas, for some Czechs,
gypsies, or Romani, are
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00:29:33.213 --> 00:29:37.574
"black swines" (the literal translation
that you can see)
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00:29:40.318 --> 00:29:47.318
the non-Romani Czechs are, contrarily,
viewed by the Romani as "white swines".
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00:29:49.380 --> 00:29:53.665
The stereotype of a white Czech
is very negative again
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00:29:53.665 --> 00:29:57.745
and would be perhaps even uglier
if I decided to explore it.
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00:29:59.534 --> 00:30:03.609
Again, I am coming back to
the fact that the addressed data
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00:30:04.229 --> 00:30:07.250
were related to spoken Czech.
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00:30:07.303 --> 00:30:11.257
And now for the fundamental questions
with respect to
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00:30:11.257 --> 00:30:14.435
exploring stereotypes
in sign languages.
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00:30:15.247 --> 00:30:22.247
What data, giving similar evidence,
about stereotypes, are available in SL?
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00:30:23.849 --> 00:30:28.846
They are different from
the spoken ones in many respects.
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00:30:29.181 --> 00:30:33.311
They lack the written form,
without the possibility to freeze them.
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00:30:33.311 --> 00:30:39.074
What I mentioned about stereotypes
dating many centuries back,
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00:30:39.074 --> 00:30:44.067
about having them in dictionaries
of Czech, even very old ones,
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00:30:44.326 --> 00:30:49.992
this is not the case in sign languages.
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00:30:51.516 --> 00:30:54.588
Still, a stereotype
is frozen somewhere a bit,
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00:30:55.355 --> 00:31:00.927
as my colleagues will show you
in three talks following my talk,
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00:31:00.927 --> 00:31:02.617
i.e. after the third part.
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00:31:03.516 --> 00:31:10.279
It may be already revealed that the sign
form and its modification may be used,
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00:31:11.322 --> 00:31:16.722
that synonymous signs
or derivatives may be sought,
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00:31:16.779 --> 00:31:21.556
i.e. which other signs
are shown in a similar way.
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00:31:24.589 --> 00:31:28.507
And another source is the Deaf folklore.
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00:31:30.172 --> 00:31:33.483
You might figure out
many other things yourselves.
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00:31:33.609 --> 00:31:35.433
I shall now conclude my talk.
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00:31:36.422 --> 00:31:42.314
At the very end,
I would like to ask Marie Basovníková
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00:31:43.072 --> 00:31:46.943
to become my helper here
354
00:31:47.323 --> 00:31:50.905
and show two signs
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00:31:51.830 --> 00:31:55.372
for a gypsy in the Czech Sign Language.
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00:31:55.804 --> 00:32:01.589
As you can see, the first sign is shown
by a movement away from the nose,
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00:32:01.686 --> 00:32:06.422
as is the case for many signs
of negative meanings.
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00:32:06.422 --> 00:32:08.582
This is the handshape.
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00:32:09.383 --> 00:32:14.873
Let me repeat it: This is what the sign
for the Czech word cikán looks like.
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00:32:15.244 --> 00:32:22.244
As you can see, the sign is shown
by a downward gesture.
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00:32:23.091 --> 00:32:28.696
The opposition up-down is significant,
"down" meaning mostly something bad.
362
00:32:29.022 --> 00:32:35.239
It may contain the negative connotation
of being smelly. I am not sure.
363
00:32:35.867 --> 00:32:37.758
This is the usual sign.
364
00:32:37.805 --> 00:32:44.499
As I was informed,
there is also a second sign...
365
00:32:44.499 --> 00:32:49.376
-...which is used in Brno, Moravia.
-This is what the sign looks like:
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00:32:50.024 --> 00:32:55.044
The handshape "five", flexed fingers and
the articulation in front of one's face.
367
00:32:55.652 --> 00:33:02.652
Again, we could possibly perceive
the connotation of filth, soiled face...
368
00:33:03.323 --> 00:33:06.062
Let me thank Marie. Thank you.
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00:33:06.660 --> 00:33:07.743
Not at all.
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00:33:08.688 --> 00:33:12.754
So based on the form of these signs
we could make deductions about
371
00:33:12.754 --> 00:33:15.570
the stereotype of a gypsy in CzSL.
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00:33:15.938 --> 00:33:20.507
You might be able to
make other deductions.
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00:33:20.559 --> 00:33:24.050
We are now coming
to the end of the second part.
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00:33:24.625 --> 00:33:26.855
Let me conclude by saying:
375
00:33:27.249 --> 00:33:32.299
Marie Basovníková
will present her talk here
376
00:33:32.299 --> 00:33:39.299
and lead a workshop
showing the definition of
377
00:33:39.377 --> 00:33:43.734
the opposition "Deaf-hearing" in CzSL.
378
00:33:44.387 --> 00:33:51.373
In a way, the "own-foreign" opposition
is also realized there.
379
00:33:52.370 --> 00:33:56.899
This is why one of the selected topics
of the international workshop is
380
00:33:57.348 --> 00:34:02.385
the stereotype of a hearing person
as viewed by the Deaf.
381
00:34:03.644 --> 00:34:09.295
We are likely to find out
that they are called "hearing swines"
382
00:34:09.364 --> 00:34:11.425
or something similarly negative.
383
00:34:11.463 --> 00:34:15.697
We shall see what the facets
of this stereotype are,
384
00:34:16.216 --> 00:34:22.855
what attributes a hearing person has
from the perspective of the Deaf,
385
00:34:22.900 --> 00:34:26.196
i.e. what their behaviour,
their characteristics are.
386
00:34:26.650 --> 00:34:30.215
But this will be addressed later
by my colleagues.
387
00:34:30.235 --> 00:34:34.532
Let me hereby conclude
the second part of my presentation.
388
00:34:34.607 --> 00:34:36.731
And thank you for your attention.