Magazine / Society / Roma in Europe / Article | 02/10/2007

"Gypsies" and Jews in post 1945 Literature, by Mona Körte

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Associative Effects

In terms of stereotypes in literature, we have to differentiate between the author's intention and the archive of non-reflected images he expresses unwittingly. How thin the line can be between the author's intention and unchecked stereotypes sprawling through texts, was illustrated by the discussions around Martin Walser's novel "Tod eines Kritikers” (Death of a Critic) (2002), based on literary critic Marcel Reich-Ranicki. By blindly adopting legends and prejudices, fiction has contributed to turning Jews into stone-faced Shylocks, and Sinti and Roma into "Gypsies”. There are two versions of stereotypical "Gypsy” depictions, which are sometimes juxtaposed.

- As a negative cliché, like in Schnurre's story, "Jenö war mein Freund”. In criminalising the "Gypsy”, this version insinuates a fundamental difference. The traditional image of the almost compulsively thieving Gypsy with no sense of wrongdoing, initiates a chain of the associations aggressive, asocial, work-shy, treacherous, dangerous, criminal.

- As a positive cliché, mainly employed in thrillers and adventure stories, but also in youth literature post 1945 ("Mond, Mond, Mond” (Moon, Moon, Moon) by Ursula Wölfel). In a romantic-misty-eyed fashion, this version operates with the structure of prejudices that sees "Gypsies” as free, proud, wild people, full of joie de vivre and helplessly surrendering to sensual pleasures. The "positive” characterisation displays as much of a lack of any kind of relation to reality in the treatment of these figures as the negative one. Reducing their complexity carries the risk of glorifying the conditions, turning stories into a sort of kitsch social or milieu.

Although depictions of the "Gypsy” and Jew are based on different enemy concepts – the "Gypsy” as a personification of "nature”, who has no part in the process of civilisation, whereas the Jew embodies this very process, i.e. modernity and modernisation – the negative as well as the positive cliché of Gypsies also apply to stereotypical depictions of Jews.

Beyond Typifications

A main prerequisite for avoiding stereotypes is the acknowledgement that attributes assigned from outside say a lot more about the majority society than any living "Gypsies” and Jews. For authors like Johannes Bobrowski ("Levins Mühle” (Levin's Mill), 1964), Erich Hackl ("Abschied von Sidonie” (Farewell from Sidonie), 1989) and W.G. Sebald ("Die Ausgewanderten” (The Emigrated), 1992), this acknowledgement forms part of their self-image. In their literary treatment of "Gypsies” and Jews, they question the existing arsenal of myths and stereotypes by holding up a mirror to the precarious tradition of prejudices.

These examples do not wear out through the abolition of an information deficit concerning Sinti, Roma and Jews. Instead, their portrayal and evaluation of problems, conflicts and resorts also offers the opportunity to process information beyond any traditional attributions.

Besides, literary self-depictions of involved parties are becoming effective corrections of obstinate myths. Memories like those of Ceija Stojka "Wir leben im Verborgenen: Erinnerungen einer Rom-Zigeunerin” (We live in Secrecy: Memories of a Rome Gypsy) (1988) or Marcel Reich-Ranicki "Mein Leben” (My Life) (1999) challenge stereotypical restrictions with the diversity of individual experiences and ward off degradation and objectification of their stories by giving their own account.

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