{"id":4552,"date":"2020-05-21T12:44:19","date_gmt":"2020-05-21T10:44:19","guid":{"rendered":"https:\/\/www.media4change.co\/?p=4552"},"modified":"2021-01-21T14:50:21","modified_gmt":"2021-01-21T12:50:21","slug":"zurnalistikos-taikinyje-romai-komercija-vs-etika","status":"publish","type":"post","link":"https:\/\/www.media4change.co\/lt\/zurnalistikos-taikinyje-romai-komercija-vs-etika\/","title":{"rendered":"\u017durnalistikos taikinyje romai: komercija vs etika"},"content":{"rendered":"\n

Rom\u0173 kult\u016bros tyrin\u0117toja, antropolog\u0117 Au\u0161ra Simoniuk\u0161tyt\u0117<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

Reporta\u017ee mums dar kart\u0105 bandoma \u012fteigti, kad visi \u201e\u010digonai tinginiai, patys nenori dirbti, vaikai nenori mokytis, atsibast\u0117 \u012f Lietuv\u0105 neseniai, jie visi nusikalt\u0117liai, u\u017esiimantys kriminaline veikla, ir dar vald\u017eia jiems tiek m\u016bs\u0173, mokes\u010di\u0173 mok\u0117toj\u0173, pinig\u0173 ki\u0161a!\u201c. Vienintelis naujas motyvas \u2013 \u201etabor\u0105 i\u0161griov\u0117, rei\u0161kia, bus dar blogiau, nes \u010digonai atsikels gyventi \u012f miest\u0105 ir prad\u0117s platinti narkotikus ir vogti pa\u010diose Fabijoni\u0161k\u0117se\u201c. Taigi, pie\u0161iamas itin neigiamas vienpusi\u0161kas stati\u0161kas kolektyvinis rom\u0173 paveikslas, romus vaizduojantis pavojingais nusikalt\u0117liais ir velt\u0117d\u017eiais, svetimais ateiviais, nieko bendra, be kriminalin\u0117s veiklos, su likusia visuomene neturin\u010diais. Nusi\u017eengiama net elementarioms geros \u017eurnalistikos taisykl\u0117ms \u2013 pvz. i\u0161klausyti kit\u0105 nuomon\u0119, kad ir t\u0173 pa\u010di\u0173 taboro gyventoj\u0173. Tiesa, \u012f reporta\u017e\u0105 \u012fterpiamas interviu su \u201eSare Roma\u201c vadovu I\u0161tvanu Kviku, tarsi palaikan\u010diu reporta\u017eo autori\u0173 nuomon\u0119. \u012edomu, k\u0105 pasakyt\u0173 gerbiamas I\u0161tvanas Kvikas dabar, pamat\u0119s vis\u0105 laid\u0105? Ka\u017ein ar d\u017eiaugt\u0173si tokia tendencinga jo nuomon\u0117s manipuliacija.<\/p>\n\n\n\n

\"\"
Iliustracijos autor\u0117 Milda Paulavi\u010di\u016bt\u0117<\/figcaption><\/figure><\/div>\n\n\n\n

Dar \u012fsimintiniau, kad rom\u0173 tema eksploatuojama, siekiant paskatinti pervesti dal\u012f pajam\u0173 mokes\u010dio Laisv\u0117s TV. V\u0117lgi gana \u012fprastas prastai \u017eurnalistikai manevras \u2013 u\u017esipuolant t\u0105, kur\u012f visi puola, populiarumas garantuotas.<\/p>\n\n\n\n

Labiausiai reporta\u017ee \u0161okiruoja du momentai. Pirmasis \u2013 tarsi juokais nuskamb\u0117jusi galimyb\u0117, perfrazuojant naci\u0173 leksik\u0105, \u201ei\u0161spr\u0119sti rom\u0173 problem\u0105\u201c juos fizi\u0161kai sunaikinant (epizodas su i\u0161traukomis i\u0161 filmo \u201eSavi\u017eud\u017ei\u0173 b\u016bryje\u201c). Cituoju A. Tapin\u0105: \u201e\u017dinoma galima kaip \u201eSavi\u017eud\u017ei\u0173 b\u016bryje\u201c \u2013 surinkti visus vienoj kr\u016bvoj, suleisti su vakcina sprogmenis ir liepti gyventi gra\u017eiai\u201c. Per II pasaulin\u012f kar\u0105 buvo nu\u017eudyta ne ma\u017eiau nei ketvirtadalis Europos rom\u0173 populiacijos. Lietuvoje naci\u0173 okupacijos laikais romai taip pat buvo sistemingai persekiojami, kalinami paskirstymo lageriuose, ve\u017eami \u012f darbo ir mirties stovyklas, istorikai yra u\u017efiksav\u0119 kelet\u0105 masini\u0173 rom\u0173 \u017eudyni\u0173 viet\u0173 \u2013 Paneriuose, Pravieni\u0161k\u0117se ir kitur. Dar daugiau, dabartin\u0119 rom\u0173 situacij\u0105 Kirtim\u0173 tabore, be kit\u0173 veiksni\u0173, l\u0117m\u0117 ir kruvina rom\u0173 istorija. Tabore gyveno \u017emon\u0117s, kal\u0117j\u0119 naci\u0173 koncentracijos stovyklose, daugelio \u0161eim\u0173 seneliai ir proseneliai yra nukent\u0117j\u0119 per kar\u0105, \u017euv\u0119 arba ding\u0119 be \u017einios. Tokiame kontekste juokeliai, rodant filmo i\u0161traukas su tekstu \u201ejei nepaklusite man \u2013 mirsite. \u2026 jei erzinsite ar neduosite ramyb\u0117s \u2013 mirsite\u201c per\u017eengia bet kokias eti\u0161kos \u017eurnalistikos ribas.<\/p>\n\n\n\n

Beje, asociacija su naciais nuskamba dar vienoje reporta\u017eo vietoje, kurioje A. Tapinas teigia, kad \u201etikrai ne visi romai prekiauja narkotikais, ne visi gamina ar vagia\u201c, kad \u201etaboras yra pati blogiausia rom\u0173 versija, pagal kuri\u0105 negalima spr\u0119sti apie visus romus\u201c. Gra\u017ei pastaba, bet \u010dia pat taboras sulyginamas su Hitlerio \u201eMein Kampf\u201c rom\u0173 visuomen\u0117je. Apskritai reporta\u017ee romai skirstomi \u012f \u201eger\u0105 rom\u0105\u201c ir \u201eblog\u0105 rom\u0105\u201c \u2013 \u201eblogas\u201c romas gyvena tabore, apie \u201eger\u0105 rom\u0105\u201c laidoje nekalbama, tad pasi\u017ei\u016br\u0117jus reporta\u017e\u0105, lieka tik vienas \u012fsp\u016bdis \u2013 \u201eger\u0173j\u0173 rom\u0173\u201c n\u0117ra, gal tik i\u0161skyrus I\u0161tvan\u0105 Kvik\u0105 ir Rad\u017e\u012f.<\/p>\n\n\n\n

Kitas \u0161okiruojantis teiginys, nuskamb\u0117j\u0119s reporta\u017ee, yra si\u016blymas atimti rom\u0173 vaikus i\u0161 \u0161eim\u0173 ir aukl\u0117ti juos atskirai, tik nepatikslinama, kur. Matyt, vaik\u0173 namuose? Ar naujai kuriamose \u0161eimynose? Tokia id\u0117ja taip pat turi savo nemenk\u0105 istorij\u0105. Dar 18 a. Austrijos valdov\u0117 Marija Terez\u0117 potvarkiu nurod\u0117 atimti i\u0161 rom\u0173 \u0161eim\u0173 vyresnius nei 4 metai vaikus ir aukl\u0117ti juos atskirai. Pana\u0161i\u0173 priemoni\u0173 buvo imtasi ir prie\u0161 Amerikos \u010diabuvius \u2013 19 a. pabaigoje buvo steigiami special\u016bs internatai ind\u0117nams, \u012f kuriuos buvo prievarta u\u017edaromi nukariaut\u0173 prerij\u0173 ind\u0117n\u0173 gen\u010di\u0173 vaikai, siekiant Amerikos \u010diabuvius galutinai asimiliuoti. Rusijoje pana\u0161iai buvo asimiliuojami Sibiro \u010diabuviai.<\/p>\n\n\n\n

Alternatyv\u0173 tokioms drasti\u0161koms priemon\u0117ms reporta\u017ee nesvarstoma. Cituoju: \u201eGalima \u0161imtus projekt\u0173 prira\u0161yti \u2013 nepad\u0117s. Nes dalis taboro gyventoj\u0173 niekur integruotis nenori. Jiems yra patogu gyventi savo bendruomen\u0117je su savo papro\u010diais\u201c. \u012edomu, kokiais moksliniais tyrimais grind\u017eiamas toks teiginys<\/p>\n\n\n\n

Apskritai visame reporta\u017ee dominuoja klasikinis b\u016bdas neigiamai reprezentuoti diskriminuojam\u0105 Kit\u0105 (the Other): pirmiausiai nepripa\u017e\u012fstama, kad bet kurios socialin\u0117s ar etnin\u0117s ma\u017eumos situacija yra santykio su dauguma pasekm\u0117, antra, socialin\u0117\/etnin\u0117 ma\u017euma vaizduojama izoliuotai nuo likusios visuomen\u0117s, o ne kaip jos dalis; kult\u016briniai skirtumai esencializuojami, bandant jais paai\u0161kinti ma\u017eumos situacij\u0105; d\u0117l kylan\u010di\u0173 problem\u0173 apkaltinama pati ma\u017euma.<\/p>\n\n\n\n

Tod\u0117l ir reporta\u017ee d\u0117l taboro problem\u0173 \u201ekalti\u201c patys romai: jie patys nenori dirbti, patys nenori mokytis. O jeigu koks nors romas \u201enet visus egzaminus \u0161imtukais i\u0161laik\u0117\u201c, tai tik \u201esuk\u010diavimo keliu, nes mama i\u0161 anksto i\u0161b\u016br\u0117, kokie bus klausimai egzuose\u201c. Aukos apkaltinimas yra labai patogi pozicija, nes leid\u017eia supaprastinti problem\u0105, nematyti daugialyp\u0117s diskriminacijos ir neprisiimti u\u017e j\u0105 atsakomyb\u0117s.<\/p>\n\n\n\n

I\u0161 tyrim\u0173 \u017einome, kokias neigiamas pasekmes rom\u0173 bendruomenei turi stereotipinis jos reprezentavimas medijose. Vis\u0173 pirma, neabejojama, jog egzistuoja s\u0105sajos tarp negatyvi\u0173 visuomen\u0117s nuostat\u0173 ir \u017einiasklaidos formuojam\u0173 etnini\u0173 ma\u017eum\u0173 vaizdini\u0173 (1).<\/p>\n\n\n\n

Etnini\u0173 tyrim\u0173 instituto nuo 2005 m. vykdoma nuostat\u0173 \u012fvairi\u0173 etnini\u0173 grupi\u0173 at\u017evilgiu steb\u0117sena rodo, kad rom\u0173 at\u017evilgiu pasirei\u0161kianti \u201edid\u017eiausia socialin\u0117 distancija ir nepakantumo hierarchija\u201c per visus steb\u0117senos metus i\u0161lieka \u201ebeveik nepakitusi\u201c (2). Romai yra tarp labiausiai nem\u0117gstam\u0173 etnini\u0173 grupi\u0173 Lietuvoje: su romais nenorima gyventi kaimynyst\u0117je, rom\u0173 nenorima matyti darbo vietoje. Tai, be abejo, koreliuoja su dominuojan\u010diu neigiamu rom\u0173 vaizdiniu medijose, kuris pastaraisiais metais ma\u017eai pakito. Da\u017enas prie\u0161 romus nusistat\u0119s pilietis n\u0117ra net rom\u0173 mat\u0119s, bet tvirt\u0105 nuomon\u0119 apie romus jai \/ jam leid\u017eia susidaryti tai, k\u0105 perskaito ar pamato medijose. I\u0161ankstinis neigiamas nusistatymas, deja, nelieka vien tiktai galvojimo b\u016bdu, jis atsispindi elgesyje su romais tiek strukt\u016briniu, tiek individualiu lygmeniu. Romai patiria diskriminacij\u0105 b\u016bsto, \u0161vietimo, darbo, sveikatos prie\u017ei\u016bros srityse (3).<\/p>\n\n\n\n

\u017diniasklaidos vaidmen\u012f \u0161iandienin\u0117s visuomen\u0117s gyvenime sunku pervertinti \u2013 jis did\u017eiulis. \u017diniasklaida gali pasitarnauti socialiniam teisingumui, ma\u017eindama pa\u017eeid\u017eiam\u0173 grupi\u0173 atskirt\u012f ir d\u0117l to visuomen\u0117je kylan\u010dias socialines \u012ftampas, \u012fgalindama \u0161ias grupes \u201edalyvauti ir atsiskleisti visuomen\u0117je\u201c, arba \u017einiasklaida gali palaikyti ir reprodukuoti \u201e\u0161i\u0173 grupi\u0173 dalyvavim\u0105 ribojant\u012f hierarchini\u0173 santyki\u0173 model\u012f\u201c, tokiu b\u016bdu prisid\u0117dama prie socialin\u0117s atskirties ir socialin\u0117s nelygyb\u0117s visuomen\u0117je didinimo (4). Gaila, kad socialiai atsaking\u0105 \u017einiasklaid\u0105 vis dar persveria pavir\u0161utini\u0161kos, pigaus efekto besivaikan\u010dios publikacijos ar reporta\u017eai. Nuo to nuken\u010dia ne tik romai ar kitos pa\u017eeid\u017eiamos socialin\u0117s ar etnin\u0117s grup\u0117s. Nuo to nuken\u010diame mes visi, visa visuomen\u0117.<\/p>\n\n\n\n

  1. M. Fr\u0117jut\u0117-Rakauskien\u0117. Etninis nepakantumas Lietuvos spaudoje. \u2013 Etni\u0161kumo studijos, 2009:1, p. 45-50; M. Fr\u0117jut\u0117-Rakauskien\u0117, N. Klumbyt\u0117, A. Marcinkevi\u010dius, K. \u0160liavait\u0117. Socialinis ir istorinis teisingumas daugiaetnin\u0117je Lietuvos visuomen\u0117je: sampratos, patirtys ir kontekstai. Lietuvos socialini\u0173 tyrim\u0173 centras, 2018, p. 27-32.<\/li>
  2. G. Bla\u017eyt\u0117, V. Pilinkait\u0117-Sotirovi\u010d, K. \u017dibas. Visuomen\u0117s nuostatos apie socialines ir etnines grupes Lietuvoje: nepakantumo ir socialin\u0117s distancijos steb\u0117sena. \u2013 Lietuvos gyventoj\u0173 grupi\u0173 socialin\u0117 kaita. Lietuvos socialini\u0173 tyrim\u0173 centras, 2016, p.111.<\/li>
  3. Pilietin\u0117s visuomen\u0117s steb\u0117senos ataskaita d\u0117l nacionalin\u0117s rom\u0173 integracijos strategijos \u012fgyvendinimo Lietuvoje Pa\u017eangos vertinimas keturiose strategijos pagrindin\u0117se politikos srityse. 2018 m.; Sociologinio tyrimo \u201eRom\u0173 tautyb\u0117s asmen\u0173 pad\u0117tis lyginant su kitais \u0161alies gyventojais\u201c ataskaita, 2015.<\/li>
  4. M. Fr\u0117jut\u0117-Rakauskien\u0117, N. Klumbyt\u0117, A. Marcinkevi\u010dius, K. \u0160liavait\u0117. Socialinis ir istorinis teisingumas daugiaetnin\u0117je Lietuvos visuomen\u0117je: sampratos, patirtys ir kontekstai. Lietuvos socialini\u0173 tyrim\u0173 centras, 2018, p. 28.<\/li><\/ol>\n","protected":false},"excerpt":{"rendered":"

    D\u0117l Andriaus Tapino reporta\u017eo \u201eVilniaus taboras ir med\u017eiokl\u0117 lankais\u201c
    \nJei A. Tapinas turi pretenzij\u0173 \u012f original\u0173 nestandartin\u012f po\u017ei\u016br\u012f ar vertinimus, tai \u0161iame reporta\u017ee, deja, jokio originalumo nerasime: romai vaizduojami stereotipi\u0161kai, nekriti\u0161kai atkartojant visus jau gerokai nuvalkiotus neigiam\u0173 stereotip\u0173 apie romus \u0161ablonus.<\/p>\n","protected":false},"author":7,"featured_media":4558,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[58],"tags":[],"class_list":["post-4552","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized-lt"],"acf":[],"yoast_head":"\n\u017durnalistikos taikinyje romai: komercija vs etika - Media4Change<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.media4change.co\/lt\/zurnalistikos-taikinyje-romai-komercija-vs-etika\/\" \/>\n<meta property=\"og:locale\" content=\"lt_LT\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u017durnalistikos taikinyje romai: komercija vs etika - Media4Change\" \/>\n<meta property=\"og:description\" content=\"D\u0117l Andriaus Tapino reporta\u017eo \u201eVilniaus taboras ir med\u017eiokl\u0117 lankais\u201c Jei A. 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