Milena Hübschmannová (1933-2005) was Czech professor of Romani studies at Charles University of Prague. She was one of the leading experts on Romani society and culture, as well as Romani language. She founded the academic study program on the Roma at Charles University and actively opposed their assimilation into the greater culture. She wrote a Romani-Czech and Czech-Romani dictionary and collected many of the stories of the Roma, translating them for posterity. The program she founded was the first program worldwide to offer a degree program to undergraduates in Romani Studies.
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Early life. Milena Hübschmannová was born on 10 July 1933 in Prague, Czechoslovakia. In her childhood, her parents were imprisoned by the Gestapo, during World War II. She attended the "H. Fasta" English Gymnasium, graduating in 1951 and went on to pursue the study of language at the Charles University. From childhood, she had been interested in the culture of India and took Hindi classes during her high school years at the Oriental Institute of the Czechoslovak Academy of Sciences. When she entered the university Philology Department, Hübschmannová focused on Indic languages, studying Bengali, Hindi, and Urdu. In 1953, when the communist government sent her to participate in a working brigade in Ostrava in the Moravian-Silesian Region of the Republic, Hübschmannová encountered the Roma communities for the first time. She was surprised that she understood their language and recognized that it must have Indic roots. Unable to travel to India, because of restrictions placed by the communist regime, Hübschmannová changed her focus to the study of the Romani language. At that time, there was a strong push to force the Roma in heavily Czech areas to assimilate into the majority culture, forcing many communities to flee the region, going to Slovakia. There was very little understanding of their ethnicity, language, culture or traditions. Hübschmannová worked among the Roma for nearly a year learning as much as she could, before returning to Prague and graduating from Charles University in 1956.
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That same year, Hübschmannová began working at Czech Radio as a dramatic and literary editor,which allowed her to take field trips and record the folklore, fairy tales and folksongs of the Roma communities. Armed with a heavy, outdated tape recorder, which she kept in a bag slung over her shoulder, Hübschmannová wandered the countryside and recorded an extremely large collection of material, accumulating over 500 tapes. She continued her work on India, translating several important poets, including Mirza Ghalib and in 1959, Hübschmannová took her first research trip to India. During this period, she married the radio director, Josef Melč. Returning to Prague, she translated Indian poets for almost a decade and gave birth to her daughter Tereza in 1963.
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In 1967 she worked at the Oriental Institute beginning the preparatory work on a study of the Romani people, which was possible because of the loosening during the Prague Spring.
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She helped founding Roma Union. She edited Romani language journal. In 1969 she returned to India to study.
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Upon her return to Czechoslovakia, Hübschmannová worked at the Czechoslovak Academy of Sciences in the Department of Philosophy and Sociology until 1974. She continued her analysis and gathering of information at the Academy, working with a multi-disciplinary team to develop not just the ethnographic and linguistic study of the Roma, but to include the demographic, historic and sociological profiles of the community. As a linguist, Hübschmannová was concerned that the language of the Roma was being lost, as the communities were forced to speak Czech, Hungarian, or Slovak in their interactions of daily living, though continued use of Romani language dialects prevailed when speaking with other Roma. The works that were published by the group included the first literature in the Romani language ever published in Czechoslovakia.
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Between 1974 and 1975, Hübschmannová worked at Charles University in the Pedagogical Faculty, but her opposition to the government assimilation policies toward the Roma led to her dismissal.
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She had no permanent employment between 1976 and 1982, working on an as-needed basis for the Prague School of Languages teaching Hindi and Romani. The school hired her on a permanent basis in 1982 and she remained with them until 1991. At the time, the classes Hübschmannová taught on Romani language were the only formal coursework being offered to the Roma in their native tongue. The courses were also attended by non-Roma social workers to facilitate their communication with the Roma in the course of their work.
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In 1989, with the Velvet Revolution and the fall of communism, Roma culture was again allowed to flourish and Hübschmannová was both an advocate for preserving Romani heritage and an encouraging voice to the Roma communities.
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In 1991, Hübschmannová returned to Charles University and founded the Romani Studies Program as part of the Indological Institute. It was the first time that the field had garnered academic attention in Prague and the first program in the world to offer an undergraduate degree on the Roma.
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Hübschmannová chaired the department until her death and also taught Urdu between 1991 and 1997. Returning to the work that had been suspended in 1968, Hübschmannová published the first Romani-Czech/Czech-Romani Pocket Dictionary, with Hana Šebková and Anna Žigová in 1991. The dictionary, Romsko-český, česko-romský kapesní slovník, was critically well-received as a standard work and was praised for its integration of standard phrases and terms across various Romani communities, including Czech, Hungarian, and Slovakian dialects.
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Other important works from the early 1970s found new printings, such as Šaj pes dovakeras: Můžeme se domluvit (We can communicate) published by Palacký University, Olomouc in 1993 and 1995; Základy romštiny (Romani Basics) and Romské pohádky (Romani Fairy Tales), which were locally printed in 1973 and 1974, but republished by Fortuna in 1999. Hübschmannová founded the journal Romano Džaniben (Romani Studies) in 1994, which became an important international publication of Romani scholarship.
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In 1999, Hübschmannová published an important work called A false dawn: my life as a Gypsy woman in Slovakia. The book is the autobiography of Ilona Lacková covering the period from 1920 to 1970, which was told to Hübschmannová over an eight-year period in Romani. She then translated the story into Czech and later French and English. The book relates the story of how the Roma's true identities were hidden behind stereotypical imagery. At the same time, because it is told as a first person account, the narrative restores the storyteller's humanity. Addressing attempts by the government to "reeducate" the Roma, and force their assimilation, the book explores the ghettoization the Roma experienced under the socialist regime. The work became an important text, as it covered ground that scientists could not, by giving an insider's view of the issues facing the Romani community. It was subsequently published Bulgarian, Hungarian and Spanish, winning the International Humanitarian Hidalgo Prize in 2001 from Spain.
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Hübschmannová died in a car accident on 8 September 2005 near the town of Kameeldrift, Gauteng Province, South Africa. The year after her death, the 7th International Conference on Romani Linguistics was dedicated to her memory. Her unexpected death was widely felt by the Romani community, who had lost an advocate as well as someone who had dedicated her career to preserving their cultural heritage. A book, entitled Milena Hübschmannová ve vzpomínkách (Milena Hübschmannová in Memorial) was published in 2007, giving biographical details of Hübschmannová's life and career. Romanis from around the world contributed to its creation, as did her siblings, friends and colleagues.
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Sar o Del pekelas manušen
Amaro gulo Del sas korkoro pro svetos u na sas leske mištes; bo pes phenel: Feder hin te jel čoro, sar korkoro. Ta phenel o Deloro avka: Kerava mange manušes.
Mišto. Ilja o Del chumer, ušanda lačhes, kerdža manušes, šukares - o šero, o vasta, o pindre, o per, savoro sa, mek the o jilo, e godži - thodža le manušes andro bov te pečol. O chumer petjolas, o Del bešelas paš o bov, sas leske tatores, cirdelas les tele soviben, ajci ajci zaindraljila.
Uštel opre, vičinel: Jaj. Sem mange o manuš andre bov. Na zlabilja mange? Sig sig cirdel avri o chumer andal o bov. O manuš na zlabilja, alje ačhilja fest kalo.
Mišto, phenel o Deloro, džaha te bešel odoj, kaj pekel o kham. Avka ačhile o kale manuša.
No, phenel amaro gulo Del, skušinava, zumavava, probaljinava mek jekhvar. Talam o aver manuš ela šukareder. Pale ušandža o chumer, formindža avri manušes, thodža les pre tepša andro bov te pečol. Phundradža e blaka, kaj te avel andre šudri balvajori: No ča, phurde, phurde, te na zasovav, phendža lake.
Phenas o manuš pečolas deš minuti, imar o Del sidžarelas les avri te cirdel. Cirdňa les avri, so dikhel, so na, o manuš parno sar ciral. Jepaš jalo. So šaj kerav, phenel o Del, e jag imar murdaljilja. Musaj te aves ajso, sar sal. Džaha te bešel odoj, kaj šil, jiva. Ureha pre tute but gada, ma dara, na dičhola, hoj sal ajso nadopeko.
Skušinava mek pre tritovareste, phenel ke peste o Deloro. Sar pes phenel: Godžaver dženo sajekh sikhljol. Vaj: Godžaver dženo sikhljol the peskere dililňipnastar.
Mišto. Ilja o Del pale o chumer, pale kerdža manušes, šukarores - o šero, o vasta, o pindre, o per, o jilo, e godži - thodža andro bov te pečol. So kerdža o Del, kaj te na indraljol? Miro papus vakerlas, kaj peske ilja e lavuta u bašavlas. Pherasuňi gilji. Dukhadži gilji. Me na džanav. Alje pašoda merkinlas, fest merkinlas, kaj o manuš te na pečol aňi but, aňi frima. Soča ajcici šundžila, hoj imar peko, phundradža o Del e bov, cirdňa avri. Joj, savo šukar sas kada manušoro. Aňi fest kalo, aňi fest parno - ajso, sar kampel. Avka ačhile o Roma.
General
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A People Uncounted: The Untold Story of the Roma
Dokumentární / Historický / Hudební / Válečný
Kanada, 2011, 99 min
Quote:
audio=original=czech-romani-english
Quote:
tytulki=english; only when person on film speaks czech or romani; for english speakers there are no subtitles.
Quote:
As underrated and unnoticed as the Roma themselves
It's a surprise - and no surprise - to discover that this single documentary about the Nazi genocide of the Sinti and Roma hasn't had any reviews yet. Although - or more likely because - the ongoing persecution of the Roma, which has much worsened during the CoVid pandemic, proves that all those social justice debates of the past decade are pure hypocrisy, at least as far as Europe is concerned.
Yeger's film starts out with the question that many Jews researching the Holocaust are eventually confronted with: with such an abundance of material, why has the Romani genocide remained so elusive compared to the Shoah? He interviews many survivors, like Celja Stojka whose Auschwitz paintings and lectures made her a celebrity in her native Austria. There is a long overdue bit on Mengele's "Kindergarten" where he collected Romani children to conduct experiments on them, as he was obsessed with the racial "anomaly" the Roma represented for Nazi race theory (descending from India, they are pure Aryan). The witness testimony of these "experiments" are the toughest part of the film and not for the faint of heart.
However, Yeger fails to address (or comprehend) the main reasons for the comparative lack of Romani testimonials: for one part, Roma could not emigrate to Israel, so they continue to live among those who oppress them. Also, the Roma avoid talking about the dead for cultural reasons, which made it easier to ignore them. Finally, the Nazis killed 80-90% of them in Germany, so there are simply not enough left to raise the issue in a major way.
Many of the interview partners are famous scholars and it would have been helpful to point out who, for instance, Ian Hancock is (he established the Romani term for the Holocaust "porajmos", meaning "The Devouring"). And at 99 minutes the film is much too short given the enormous scope of the subject. One could easily do an entire series on this. Roma have a substantially different view of Europe than the "gadje" (i.e. Everybody else), which would be important and fascinating to learn. Yet, as the view count and votes show, even a comprehensive first look at the Nazi persecution of Roma has failed to garner much interest.
https://www.csfd.cz/film/442896-a-people-uncounted/galerie/plakaty/
muzeum --> https://www.rommuz.cz/cs/
university --> https://kses.ff.cuni.cz/cs/uchazec/bc/romistika-bc/
- Mediainfo
General
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Encoded date : 2015-11-10 02:50:57 UTC
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A People Uncounted: The Untold Story of the Roma
Dokumentární / Historický / Hudební / Válečný
Kanada, 2011, 99 min
Quote:audio=original=czech-romani-englishQuote:tytulki=english; only when person on film speaks czech or romani; for english speakers there are no subtitles.
Quote:As underrated and unnoticed as the Roma themselves
It's a surprise - and no surprise - to discover that this single documentary about the Nazi genocide of the Sinti and Roma hasn't had any reviews yet. Although - or more likely because - the ongoing persecution of the Roma, which has much worsened during the CoVid pandemic, proves that all those social justice debates of the past decade are pure hypocrisy, at least as far as Europe is concerned.
Yeger's film starts out with the question that many Jews researching the Holocaust are eventually confronted with: with such an abundance of material, why has the Romani genocide remained so elusive compared to the Shoah? He interviews many survivors, like Celja Stojka whose Auschwitz paintings and lectures made her a celebrity in her native Austria. There is a long overdue bit on Mengele's "Kindergarten" where he collected Romani children to conduct experiments on them, as he was obsessed with the racial "anomaly" the Roma represented for Nazi race theory (descending from India, they are pure Aryan). The witness testimony of these "experiments" are the toughest part of the film and not for the faint of heart.
However, Yeger fails to address (or comprehend) the main reasons for the comparative lack of Romani testimonials: for one part, Roma could not emigrate to Israel, so they continue to live among those who oppress them. Also, the Roma avoid talking about the dead for cultural reasons, which made it easier to ignore them. Finally, the Nazis killed 80-90% of them in Germany, so there are simply not enough left to raise the issue in a major way.
Many of the interview partners are famous scholars and it would have been helpful to point out who, for instance, Ian Hancock is (he established the Romani term for the Holocaust "porajmos", meaning "The Devouring"). And at 99 minutes the film is much too short given the enormous scope of the subject. One could easily do an entire series on this. Roma have a substantially different view of Europe than the "gadje" (i.e. Everybody else), which would be important and fascinating to learn. Yet, as the view count and votes show, even a comprehensive first look at the Nazi persecution of Roma has failed to garner much interest.">
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