Deviant Language

There is perhaps no word more divisive in American culture than the word “nigger”.  The word itself conjures dark images of oppression, death, suffering, and war.  Though, conversely the word to me brings to mind Dr. King’s “I Have a Dream” speech, marches on the capitol, and the enlightenment of a generation.  The innate mixed emotions that accompany a terrible word predict the contemporary social reaction to such a word.  Some Whites still use the word to oppress, while others pretend it never existed.  Conversely, some in the Black community acknowledge its damaging effect and deplore its use, while others attempt to own this word, to retake its meaning and honor their ancestors.  Through my research into the topic I have found there is no clear answer on the origins or the destination of the word “nigger”.  Rather, the only commonality is the intensity of the emotion surrounding this word.

                                           Courtesy of "Stuff Queer People Need to Know"

                According to an article published by Ferris State University in Michigan entitled “Nigger and Caricatures”, “The etymology of nigger is often traced to the Latin niger, meaning black.  The Latin niger became the noun negro (black person) in English, and simply the color black in Spanish and Portuguese” (Pilgrim and Middleton, 1).   In American racist vernacular, the two terms “nigger” and “negro” were often interchanged, with “negro” being the more socially acceptable of the two.  Ferris State University goes on to state, “Whatever its origins, by the early 1800s it was firmly established as a denigrative epithet.  Almost two centuries later, it remains a chief symbol of white racism” (Pilgrim and Middleton, 1).  Adding to the complexity of the word is the contemporary reaction of the African American community, divided amongst those wishing to “take back” the term, with others wishing to extinguish its ugliness. 

Many African American bloggers tackle race in their writings, and aptly so, as the construction of race is all around us.  Of the blogs I have read the following stand out to me as contemporary voices on race and American culture:

The Field Negro

Chocolate City

Huff Post: Black Voices

                Perhaps the most apt theory to describe the damage caused by the label “nigger” is Labeling Theory by Howard Becker.  Becker states in Readings in Deviant Behavior, “that social groups create deviance by making the rules whose infraction constitutes deviance” (Becker, 39).  In the case of the racial slur “nigger”, the deviance was being a black person, and the consequences were often violent and barbaric.  There were times in American history where being African American was literally criminal, all as a result of the stigma associated with the label "nigger".  In this sense Shaming Theory by Braithwaite can also be used to illustrate the consequences of being labeled “nigger”.  Braithwaite states, “a high level of stigmatization in the society is on of the very factors that encourages criminal subculture formation by creating a population of outcasts with no stake in conformity, no chance of self-esteem within the terms of conventional society…” (Braithwaite, 35).  This stigmatization and loss of hope eventually played into the negative stereotypes as racist whites used the reactions to oppression to further stigmatize African Americans. However from this lack of hope rose the civil rights movement of the 1960’s which changed race relations in America forever, and would eventually lead to changes in the perceptions of “nigger”.

                The reaction of the African American community to the use of the word “nigger” is wide and varied, and even social commentators cannot agree on an answer to a question that often perplexes whites making claims of reverse racism.  Look at these videos on the varying perspectives of comedians Richard Pryor and Kat Williams:

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     Obviously, the opinions are wide and varied, but the power of the word is ever present, and perhaps one of the only set in stone rules is that Whites should never use the word “nigger” casually.  Some in the White community often equate this to reverse racism, saying that “cracker” is a perfectly socially acceptable comedic term.  The truth is until Whites endure hundreds of years of slavery, followed by a weak “reconstruction”, followed with decades under Jim Crow, finally gaining legal freedom while still suffering the burden of negative stereotypes in the form of under-employment, over incarceration, and abject poverty all under the guise of progress, “cracker” will never compare in any way to the innate damage present in the word “nigger”.  This is what happens when a white comedian attempts to use the word “nigger” casually; the ugly racist undertones come out in full form:

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       In conclusion, the term “nigger” is offensive, not only to black people, but to white people as well, though the truth is, members of the White community will never fully understand the damage associated with this word.  Many people in both racial communities have an immediate negative reaction to the word “nigger”, a reaction that goes beyond vulgarity into the very fiber of one’s morality.  The African American community is infinitely more likely to use the term openly, though they are also more likely to be affected by horrific social constructions present in the term.  If the word “nigger” is to be used, the context must be understood.  While it is empowering to Kat Williams, it was offensive to Richard Pryor, this division shows the true nature of the word.   I for one am comfortable with members of the African American community using the word in a manner that they are comfortable with, though I speak from a position of White privilege.  I personally would never use the term, though for some reason, both the ideas of Pryor and Williams resonate equally with me.  This division in my own heart is evidence of me never truly having to face the word.  I feel in the end, no word in American history has been as devisive as the word "nigger", and still, its use is still hotly debated, further adding to its complexity. 

- Steve

word count: 923

Works Cited:

Calhoun, Thomas, et. al.  Readings In Deviant Behavior.  Labeling Theory (Becker). pg. 39

Calhoun, Thomas, et. al. Readings In Deviant Behavior. Shaming Theory (Braithwaite). pg 33

Pilgrim and Middleton.  "Niggers and Caricature".  Ferris State University. 2001.

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stuffqueerpeopleneedtoknow.wordpress

Film Review: Murderball

          Murderball is a documentary film starring Mark Zupan, chronicling the lives of quad rugby players vying for the gold medal in the 2004 Paralympic Games.  Additionally, Murderball documents the lives of individuals recently injured and facing the prospect of life as a quadriplegic.  The film addresses common misconceptions about life as a quadriplegic, and highlights the physicality, sexuality, and ability of a group commonly perceived as asexual and useless.  The film shatters misconceptions about the “disabled” community, and effectively destroys what Smith and blogger annaham of Bitch Media call “disability archetypes” (Bitch Media).  The film argues that disabled persons are not limited to and do not operate within socially constructed ideals of disability.  Rather, as illustrated by members of the United States Quad Rugby team, disabled individuals exist with all the complexity and much of the ability of “able-bodied” individuals, in spite of the wide-spread stereotype of being helpless. 

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            According to Bitch Media, society tends to view disabled individuals within two or more archetypes.  Of particular note or what Smith refers to as , "The Good Cripple"and what blogger annaham refers to as "Supercrip" .  Smith touches on the dissemination of one-dimensional disabled characters saying there is an abundance of “characters who are wholly characterized by their disability.  As oppose to say characters who happen to be disabled, characters who can be disabled without letting it consume them” (The Transcontinental Disability Choir: Disability Archetypes: The Good Cripple).  Smith goes on to state, “The Good Cripple is the safe, comfortable depiction of disability” (The Transcontinental Disability Choir: Disability Archetypes: The Good Cripple).  Along similar lines falls the positive stereotype of the “Supercrip” (annaham, TDC: Disability Archetypes: Supercrip).  The Supercrip as described by Bitch Media is the representation of disabled persons as a whole as inspirational, while still being seen as the other.  Bitch Media quotes an excerpt from Lorenzo Milam’s CripZen: A Manual For Survival, as Milam states, “Less obvious, but more hurtful, is what we call the Roosevelt Syndrome-scaling great heights, smiling…becoming SuperCrip, convincing everyone that there is nothing going on…” (TDC: Disability Archetypes: Supercrip).  This statement highlights the inherent problems of positive stereotypes, that by ignoring a person’s disability, or treating disabled persons as if they are innately inspirational, you detract from the individual agency of the person. 

                                                                    wheelchairbodybuilding.com
          Murderball effectively destroys the notions of “Supercrip” and of “The Good Cripple” by presenting an unblinking look into the reality of quadriplegic individual’s lives.  The film argues that society has an unrealistic construction of the label "disabled", by showing that the individuals presented have athletic prowess, sexual desire and ability, and are able to accomplish many if not all of the tasks that able-bodied individuals can accomplish.  All of these aspects of the characters lives are displayed on screen creating an effective argument against current societal perceptions of able-bodied.  The archetypes are rejected in evidence by the athletes in Murderball, though they are not the only athletes labeled deviant who reject the notions of “Supercrip” and “The Good Cripple”. 

                                                                       rohanmurphy.com

            Rohan Murphy is a champion college wrestler, and according to his coach Teri Jordan, rejects the label of disabled.  In an article for Sports Illustrated, Mandell quotes Jordan as saying, “Rohan may not have legs, but he is in no way disabled” (Mandell, Standing Tall: No legs, no problem for Penn State’s Rohan Murphy).  Murphy was apprehensive about competing in Paralympic Games, as his coach Teri Jordan states, “He didn’t want to compete in something where everyone gets a medal” (Mandell, 2).  This effectively illustrates the stigma that surrounds athletic competitions involving those that are considered disabled.  Despite Murphy being a wrestler at Penn State University, a division I program, he is expected to participate in consolation competition, a direct result of the societal construction of weak and strong, able bodied and disabled. 

            Murderball relates to our course in a number of ways, primarily how the label “disabled” adversely affects otherwise able-bodied individuals.  This is common in other groups seen as weak, such as the elderly.  Society constructs views of these populations depicting them as a homogenous group of gentle, yet useless creatures.  The power of the disabled label, illustrated by Becker’s labeling theory, automatically creates the image of weakness.  It is this societal perception that causes adversity in the lives of those receiving the label, by subjecting them to an often hopeless existence where nothing is expected, and their true identity is clouded by their new master status.

            Murderball’s strongest argument in support of its thesis is the intimate portrayal of the lives of the athletes.  The film shows the physicality, abrasiveness, sexuality, and passion of the quadriplegic athletes, and flatly rejects popular notions of the passive soul, yearning to walk again.  These athletes are as gritty and raw as their metallic chairs, and execute their movements with the precision and accuracy of any Olympic-caliber athlete. Contrary to popular character depictions in Glee and Malcolm in the Middle, the characters and athletes in Murderball represent not simply what it is to be disabled but what it is to be human, that is their disability is in no way their master status.  

                Athletes such as Mark Zupan, and the quad rugby players, as well as Rohan Murphy cause me to question the binary systems of the United States in particular.  Similar to our classification of male and female, and the exclusion of those known as transgender and intersex, the classification of able-bodied or disabled excludes some from participation in sporting events with others outside of their class.  This hierarchy fosters inequality and perpetuates notions of the weaker class, especially in sporting events.  For further research I would propose to open all sporting events in a given sample city, a large metropolitan area for example, to all persons regardless of disability classification in order to see how the revocation of labels affects athlete performance.  The same argument can be made to allow women, intersex, and transgender persons men’s sporting events in order to see how the elimination of sex and gender bias can elevate the perceptions of female, transgender and intersex athletes.  I feel by destroying the socially constructed barriers of able-bodied and disabled and integrating sport; athletes such as Rohan Murphy and Mark Zupan will become more common place, possibly diminishing the stigma of being labeled disabled.  This diminished stigma will have far reaching implications in the social and psychological lives of all “disabled” individuals by illustrating the true ability of all people.  

- Steve

Works Cited:

Smith.  "The Transcontinental Disability Choir: Disability Archetypes: The Good Cripple."
         Bitch Media.  bitchmagazine.org

annaham.  "The Transcontinental Disability Choir: Disability Archetypes: Supercrip."
          Bitch Media.  bitchmagazine.org

When Being Good is Bad: Deviance Depends on Context

            To this point in my life, my “deviance” has been relatively muted.  My propensity for deviance generally manifests itself in benign ways, keeping me clear of legal sanctions, and on-par with what society deems appropriate.  However, I cannot say that this aversion to criminality came naturally, instead I argue due to my socialization, and lack of strains (privilege), my upbringing simply did not allow time or capacity for me to rebel against societal norms in a criminal manner.   Thus, my adaption falls into Merton’s definition of conformity presented in Readings in Deviant Behavior.  Merton states, “To the extent, that a society is stable, adaption type I – conformity to both cultural goals and institutionalized means – is the most common and widely diffused” (Readings in Deviant Behavior, Merton, 24).  Strain theory asserts that individuals come under some form of strain from society, this strain causes a reaction, and at times this reaction can become criminal.  The combination of my general lack of strain, coupled with my non-criminal reaction to my limited strains lead to my lack of criminality according to Strain Theory. 

       Additionally, my avenues for learning criminal behavior were very limited.  My mother is a retired deputy sheriff for Clark County, and my father is a retired prosecutor.  The examples set by my parents, along with their parenting style (forced inclusion into pro-social activities such as athletics) limited my ability to learn to be criminally deviant.  This fits with Sutherland’s Differential Association Theory in that, other aspects of my socialization such as educational privilege, and access to positive role models limited my interaction with “deviant” groups.  Sutherland and Cressey assert, “The principal part of the learning of criminal behavior occurs within intimate personal groups.  Negatively, this means that the impersonal agencies of communication, such as movies and news papers, play a relatively unimportant part in the genesis of criminal behavior” (Readings in Deviant Behavior, Sutherland and Cressey, 27). 

            These theories help explain my lack of legal deviance to this point in my life, though I certainly have exhibited “deviance” in various ways.  Becker argues definitions of deviance are as varied as the society that constructs them, saying, “some people may be labeled deviant who in fact have not broken a rule” (Readings in Deviant Behavior, Becker, 39).  The overarching theme of my deviance project confirms Becker’s previous statement; in fact, my deviance project highlights the reality that sometimes conforming to rules can be seen as deviant. 

www.rottentomatoes.com

            I chose to be deviant in a way that evokes the most hatred and disgust of any other daily activity…I chose to obey the speed limit as strictly as possible.  Granted, I always drive safely, but rarely do motorists strictly adhere to the posted speed limit, signal every turn, and always yield to a yellow light. The reactions to my deviance were varied, with the vast majority of people simply choosing to pass me with no visible show of disdain; this group is known as the “I’ve Got Places to Be” group.  However, there did exist another group that felt the need to follow me extremely closely, and make eye contact when they passed me; I call this group the “Passive Aggressive Group". Still, there is one more group reserved for two motorists who not only felt the need to pass me, and make eye contact, but also to honk and speed loudly down the road while making eye contact and/or some sort of aggressive gesture (think Cee-lo).  This third group is known as the “Move Bitch Group".  I love this example to illustrate the contextual relevance of the term “deviant”.  From a legal perspective I drove like Jesus. From a mainstream perspective, I was a moronic asshole who was obviously intent on ruining the days of every person behind me.  I believe obeying all traffic laws to the letter is seen as deviant because as a society we are always rushed, always hoping to get to the next place as quickly as possible.  Americans hate being inconvenienced, and my example of deviance simply annoyed many drivers.  The rewards of being “deviant” in this context are obviously legal; it is generally easier to conform to societies rules and by driving this way I was in less danger of getting a speeding ticket, and causing accidents.  The consequences of this “deviance” are few, with extreme negative reactions being rare, but being deviant in this way was useful to see the true nature of some of your fellow motorists. 

http://www.youtube.com/watch?v=KZE2Ttdy_TA

            Overall, I was surprised to see that many people were as "deviant" as I was, and this realization was comforting.  Comfort in group solidarity is something I am sure is shared by many stigmatized groups, slow drivers included.  In the rare instance when a Passive Aggressive Group member or a Move Bitch Group member directed their dismay directly at me, I could not help but make surface judgments against my abuser.  I told myself that if they behave this way in public, they must behave horribly in private.  This reaction I had is more than likely a self-defense mechanism used to justify my standing as an outsider, or provide some comfort to blunt the stigmatization.  In this way, being labeled deviant can be as isolating as anything, and it is an intimidating prospect to feel as though the majority of society views you negatively.  

 - Steve

Word Count: 882

Works Cited:

Thio, A., Calhoun, T., & Conyers, A. (2010). Readings in deviant behavior. (6th ed.). Boston, MA: Allyn & Bacon.