Antigypsyism - Page 2 of 2

The Romani community is the most marginalized ethnic minority in the Czech Republic. Compared to the majority population, it faces excessive poverty, segregation, and discrimination. While the 2021 census recorded approximately 21,700 Roma—representing about 0.2% of the population—expert estimates put the number between 240,000 and 300,000. This discrepancy reflects persistent mistrust of state institutions and the stigma associated with openly acknowledging one’s Romani identity. In public discourse, Romani people are often portrayed through entrenched stereotypes about crime, dependence on social benefits, or social “maladjustment.” This resonates with the public, and certain political forces seek to exploit it.

Structural antigypsyism is most evident in housing segregation, unequal access to education, barriers to employment and health care, and sometimes in discriminatory police interventions. Despite repeated reforms and court rulings, Roma children remain significantly overrepresented in segregated schools and classrooms, particularly in socially excluded neighborhoods. Hate speech directed against Roma is widespread online and in political statements. On the surface, it is often presented merely as part of a discourse on public order or social cohesion, but it frequently masks anti-Roma racism. Compared to past decades (especially the 1990s and the early 2000s), violent attacks against Roma have decreased significantly and now occur only sporadically. However, there are still individuals and small groups who express a willingness to resort to organized anti-Roma violence. They can be found among neo-Nazis as well as ideologically undecided people with strong anti-Roma prejudices.

The Museum of Romani Culture in Brno preserves and presents Roma history, culture, and memory through exhibitions, research, education, and work connected to sites of remembrance. The video reflects on the importance of recognising Roma and Sinti experiences, including the persecution of Roma during the Second World War and the memory of places such as Hodonín u Kunštátu. By connecting historical documentation with education and public memory, the museum helps show how the past remains linked to present-day antigypsyism, stereotypes, and exclusion.

CONTROL, EXCLUSION, AND RACIAL DISCRIMINATION

The presence of Roma in the Czech lands dates back to the 15th century and was long shaped by persecution, expulsions, and coercive measures. During the Nazi occupation, Roma in Bohemia and Moravia were subjected to systematic racial persecution. They were classified as “asocial” and “racially inferior” and faced forced labor, internment, and deportation. The camps in Lety u Písku and Hodonín u Kunštátu—operated under Czech administration—served as assembly and transit points where hundreds of people died as a result of abuse, disease, and neglect prior to their deportation to Auschwitz-Birkenau. Of the estimated prewar Romani population of around 6,500 people, the overwhelming majority were murdered, effectively destroying traditional Romani communities in the Czech lands.

After 1945, surviving Romani people received little recognition or compensation. The postwar state did not treat the Romani people as victims of racial persecution, but rather as a population requiring control and assimilation. Under communist rule, the Romani people were denied recognition as a minority and were subjected to policies combining forced resettlement, labor assignments, dispersal, and surveillance. Particularly harmful was the forced sterilization of Romani women, documented from the 1960s through the 1990s. Although the Czech government issued an official apology in 2009 and adopted a compensation mechanism in 2021, access to it remains uneven, and responsibility has not been fully acknowledged.

MEMORY, INEQUALITY, AND DEMOCRATIC ACCOUNTABILITY

After 1989, the democratic transformation in Czechoslovakia and later in the Czech Republic expanded the formal rights of minorities but also deepened structural exclusion. Economic restructuring disproportionately affected Romani communities, while privatization and the decentralization of local government facilitated residential segregation and the emergence of “socially excluded localities.” The police, social services, and housing policy increasingly framed Romani poverty as a matter of public order or individual behavior, rather than as structural inequality caused by historical developments. Despite the landmark decision of the European Court of Human Rights in the case of D.H. and Others vs. the Czech Republic (2007), segregation in education persists through informal practices, biased assessment, and unequal allocation of resources.

Attacks on Roma in the 1990s and the first decade of the 21st century resulted in several deaths and numerous injuries. Anti-Roma sentiment in the Czech Republic is currently expressed less explicitly than in previous decades; however, it can still be found in the selective memory of the majority and in the persistent discrimination against Roma in various areas. For decades, the genocide of the Roma during the Second World War remained a marginal issue in the public consciousness. A symbol of this state of affairs was the postwar pig farm built on the site of the camp in Lety u Písku, which was not removed until 2022 following long-term efforts by Roma and pro-Roma activists. Policies aimed at supporting the Roma in the Czech Republic are institutionally enshrined (including through the position of Government Commissioner for Roma Minority Affairs), but their actual results are often perceived as not entirely successful, even though the situation is improving to some extent.

EXPLORE THE HISTORY OF Antigypsyism IN Czechia

2004 – 2024

EU ACCESSION & MEMBERSHIP

Across the period 2004–2024, antigypsyism in Czechia manifested through recurring waves of public hostility, far-right mobilisation, and targeted violence against Roma communities. Although the country entered the EU with commitments to minority protection, Roma continued to face deep social exclusion, segregated housing, and routine verbal and physical attacks. Neo-Nazi and extremist groups, including National Resistance, Blood & Honour/Combat 18, and Autonomous Nationalists, repeatedly exploited local tensions, organising marches, arson attacks, and intimidation campaigns. These groups found support among segments of local populations—particularly in regions experiencing economic decline—where antigypsyist narratives about “crime,” “welfare abuse,” or cultural incompatibility were widely circulated.

The rise of social media further normalised antigypsyist rhetoric, enabling both organised extremists and “ordinary” citizens to share threats, incite violence, and frame Roma as a public enemy. During periods of heightened tension—such as the Janov (2008), Šluknov (2011), and Duchcov (2013) riots—large crowds, including non-extremist locals, attempted to storm Roma homes, demonstrating how quickly systemic prejudice could escalate into mass violence. Violent attacks, including Molotov bombings, assaults on children, and threats inspired by global terrorists like Anders Breivik, contributed to chronic insecurity among Roma. While police responses and hate-crime sentencing improved over time, antigypsyism remained embedded in public discourse and local politics, with extremist and populist actors continuing to capitalise on anti-Roma sentiment.

1989 – 2004

DEMOCRATISATION & TRANSITION

The collapse of the communist regime in 1989 fundamentally reshaped the position of Roma communities in Czechoslovakia and later in the Czech Republic, creating a paradoxical environment in which formal minority protections expanded while antigypsyism intensified in practice. On the one hand, targeted policies in favour of national minorities, including the Roma, began to be implemented. On the other hand, there was a marked rise in anti-Roma activities and hostility across parts of society. Political actors contributed to this environment, with figures such as Miroslav Sládek publicly expressing anti-Roma views, while at the same time a racist skinhead subculture expanded, becoming a key driver of violence against Roma communities.

Throughout the 1990s, antigypsyism was most visibly expressed through organised and semi-organised violence, including repeated attacks on Roma individuals, families, and communities, as well as several murders. These acts were often accompanied by intimidation, arson, and coordinated assaults, contributing to a widespread climate of fear. Roma communities responded not only with anxiety but, in some cases, with forms of self-defence, reflecting the intensity of perceived threat. At the same time, state responses were uneven and evolving: security and judicial institutions were only gradually learning how to identify and prosecute racially motivated crimes. A key turning point came with measures adopted after the 1995 murder of Tibor Berki, which helped improve institutional responses, though these remained subject to criticism from human rights NGOs. By the early 2000s, antigypsyism had become a systemic social and security issue, shaped by the interaction between extremist subcultures, political rhetoric, and institutional limitations.

1945 – 1989

AUTHORITARIANISM & SURVEILLANCE

In the decades after 1945, antigypsyism in Czechoslovakia remained deeply embedded in state policy, policing practices, and public attitudes. Although the communist regime officially rejected racism, Roma continued to be labelled as “asocial,” “backward,” or inherently predisposed to criminality—categories inherited from pre-war policing and reinforced by Nazi-era racial classifications. Rather than confronting the wartime genocide of Roma, the post-war state often denied Roma victimhood, as shown by the 1948 acquittal of the Lety camp commander and the readiness of local authorities to treat Roma as traitors or security threats. Surveillance, forced registration, and targeted interventions by security services framed Roma as a population requiring constant control. Everyday interactions with the police were shaped by structural prejudice, with Roma men frequently subjected to arbitrary detention, coercion, or humiliating treatment.

By the 1950s and 1960s, antigypsyism took on an assimilationist character: the state sought to eliminate Romani cultural practices, most visibly through the 1958 law banning nomadism, which criminalised traditional livelihoods and justified expanded police oversight. Discrimination permeated housing, employment, and education, while racist stereotypes circulated informally despite official narratives of equality. In the 1970s and 1980s, antigypsyism hardened into both institutional neglect and rising street-level hostility. Roma were targeted in disproportionate policing operations and were vulnerable to harassment by officials, as reflected in forced transports or degrading treatment by security forces. Simultaneously, a new racist subculture emerged, with neo-Nazi groups and skinhead gangs planning or committing violent attacks. These developments exposed the regime’s inability—or unwillingness—to confront racism, leaving Roma communities increasingly exposed to both state discrimination and extremist violence on the eve of the democratic transition.

1939 – 1945

WAR & GENOCIDE

Antigypsyism in the Czech lands during 1939–1945 drew on long-standing prejudices that cast Roma and Sinti as “asocial,” criminal, or work-averse. These stereotypes were quickly absorbed into the Protectorate’s racial system. Roma communities faced compulsory settlement, intrusive registration, constant police surveillance, and escalating restrictions that separated them socially and spatially from the rest of society. Local authorities enforced measures with zeal—fingerprinting, movement control, and forced labour—treating Roma not as citizens but as a problem to be managed and contained.

Under Nazi racial policy, this discrimination turned into systematic persecution. Roma men were detained in disciplinary camps; families were later imprisoned in the Lety and Hodonín “Gypsy camps,” where hunger, violence and disease were rampant. Racial decrees enabled arbitrary arrests, deportations, and public executions. After Himmler’s 1942 decree, almost all Protectorate Roma were transported to Auschwitz-Birkenau, where most died from starvation, illness or were murdered during the liquidation of the “Gypsy camp” in August 1944. The experience of the period was one of total dehumanisation, culminating in near-annihilation and leaving deep scars that would shape post-war marginalisation and antigypsyism for generations.