Who Has The Right To Use The N-Word? A Survey Of Attitudes .

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Who has the “Right” to Use the N-Word?A Survey of Attitudes about the Acceptability of Using theN-Word and its DerivativesWyman King1a, Richard C. Emanuel2a, Xavier Brown3a, Niroby Dingle4a, Vertis Lucas5a,Anissa Perkins6a, Ayzia Turner7a, Destinee Whittington8a, Qwa'dryna Witherspoon9aAbstractARTICLE HISTORY:Received June 2018Received in revised form July 2018Accepted September 2018Available online September ultureThe N-word is the ultimate insult that has tormentedgenerations of African-Americans. Yet over time, N-wordderivatives have become popular terms of endearment by thedescendants of the very people who once had to endure theN-word. Therein lies the root of an ongoing argument insociety today: Who has the ‘right’ to use the N-word and Nword derivatives? A quota sample (N 347) of undergraduatestudents at a historically Black college/university in the deepSouth participated in this survey study. Participants weremostly Black (88%) and female (62%). Using a five-pointsemantic differential scale from ‘always’ to ‘never’, participantswere asked the degree to which they believe it is acceptableto use the N-word and N-word derivatives. A majority (76%)of respondents agreed that it is never acceptable for nonBlacks to use the N-word with anyone in any situation. Fiftysix percent of respondents agreed that it is never acceptablefor anyone to use N-word derivatives with anyone in anysituation. 2018 IJSCL. All rights reserved.1BA, Email: kingwyman@yahoo.comTel: 1- 334-22944932Professor, Email: remanuel@alasu.edu (Corresponding Author)3BA, Email: xbrown024@gmail.com4BA, Email: nirobytobiasdingle@icloud.com5BA, Email: vertisl@yahoo.com6BA, Email: aperkins9152@myasu.alasu.edu7BA, Email: ayziadevine49@gmail.com8BA, Email: desiwhittington@gmail.com9BA, Email: qwitherspoon4249@myasu.alasu.eduaAlabama State University, USA

Who has the “Right” to Use the N-Word?481. Introduction2. Theoretical FrameworkT2.1. Language and Culturehe N-word (ni**er) is unique in theEnglish language. It is the ultimateinsult; a word that has tormentedgenerations of African-Americans. In 2008,Neal A. Lester, dean of humanities at ArizonaState University, taught the first ever collegelevel class designed to explore the N-word.According to Lester, as early as the 17th century,the N-word has been used to address AfricanAmericans in a derogatory way (Price, 2011, p.3). It has always been a sign of disrespect. Theword is inseparably connected with viciousnessand severity on African-American minds anddeprecatory slanders cast on Black bodies. Yetover time, due to a slight tweak to the spellingand pronunciation of the end of the word, Nword derivatives (ni**a, ni**as, ni**az) havebecome popular terms of endearment by thedescendants of the very people who once had toendure the N-word (Price, 2011, p. 1). Amongmany young people today—Black and White—N-word derivatives can mean ‘friend’, andtherein lies the root of an ongoing argument insociety today: Who has the ‘right’ to use the Nword? Who has the ‘right’ to use N-wordderivatives?Many African-Americans suggest that Whitepeople should not use N-word derivatives inany context. However, many White people seenothing wrong with using them as long as theyare pronounced correctly, and as long asAfrican-Americans continue to use them.While there is no shortage of anecdotal orexperiential evidence on this subject, there is adearth of formal research (exceptions includeFogle, 2013; and Hoffman, Wallach, Graham,& Sanchez, 2009). As one of the most taboo andcontroversial words in the English language,formal study of its use may help develop thepicture of attitudes behind its use. The purposeof this study is to measure attitudes about theacceptability of using the N-word and itsderivatives. This paper will first describe therelationship between language and culture. TheN-word and its derivatives are two specificcases that illustrate this language-culturerelationship. Next, consequences of co-opting aculture’s language are presented followed by adescription of special challenges with N-wordderivatives.Language evolved as early humans began tolive in large communities which required theuse of complex communication to maintainsocial coherence. Sapir (1958) stated: “Humanbeings do not live in the objective world alone. but are very much at the mercy of theparticular language which has become themedium of expression for their society” (p. 69).Whorf (1940) claimed that:We cut nature up, organize it intoconcepts, and ascribe significances as wedo, largely because we are parties to anagreement to organize it in this way - anagreement that holds throughout ourspeech community and is codified in thepatterns of our language. (p. 213-214)In other words, when we create concepts basedon the world around us, those concepts are notjust standing there, objectively obvious to anyobserver. It is to a large extent the linguisticsystems that we all carry around in our brainthat not only affect but actually determinewhich concepts will be ‘distilled’ out from theworld and which ones will not.Culture is transmitted from one generation toanother through language. Language andculture then both emerged as a means of usingsymbols to construct social identity andmaintain coherence within a social group.Humans use language as a way of signalingidentity (convergence) with one cultural groupand difference (divergence) from others. Evenamong speakers of one language, severaldifferent ways of using the language exist andeach is used to signal affiliation with particularsubgroups within a larger culture. Acommunity’s ways of speaking are a part of thecommunity’s culture, just as are other sharedpractices. Shared language use is a way ofestablishing and displaying group identity andsolidarity.Cultural emphasis is an important aspect of aculture which is often reflected throughlanguage and, more specifically, vocabulary(Ottenheimer, 2006). This means that thevocabulary people use in a culture indicateswhat is important to them. As linguist Stephen

W. King et al./ International Journal of Society, Culture & Language, 6(2), 2018Pinker (2005) put it, “Language is not so mucha creator and shaper of human nature so muchas a window onto human nature”. This issimilar to the notion of linguistic determinism,which states that the form of languagedetermines individual thought. As Americanlinguist Benjamin Lee Whorf (1956, p. 156) putit, language and culture have “grown uptogether”.Slang is a prime example of how a culture’slanguage constructs and reflects social identityand maintains coherence within a social group.Slang is a kind of language consisting of veryinformal words and phrases. It is synonymouswith phrases that are used in such a way thattheir significance is different from what theyliterally mean. An example would be the word‘ace’ in ‘she is an ace softball player’. Here theword ‘ace’ means excellent, exceptional, andskilled rather than a playing card or die markedwith or having the value indicated by a singlespot. Slang may also be peculiar to a region ora community, and therefore unintelligibleoutside it. Slang is more common in speechthan in writing. Slang words are often used in aparticular context or by a particular group ofpeople. Slang often arises as a form of in-groupcommunication, an attempt to identify withone’s friends, family, social class, occupation,ethnic group, or age group. It can be a kind ofprivate language, devised to keep out theuninitiated or to test who is a member of aparticular group. It can also be a kind ofshorthand, an informal style of speaking (orwriting) that evokes a feeling about how thingsare being said. Most slang is short-lived. As aterm makes its way into the larger language, itusually loses its special slang flavor and may bereplaced by a new term. Relatively few slangterms may persist for generations, though not inthe original group. The N-word and, morerecently, N-word derivatives are intenseexamples of slang words that have taken on alife of their own.Many Americans refer to themselves as[descriptor]-American (e.g., Latino-American,African-American, Gay-American, etc.). Otherssay these hyphenations are both unnecessaryand divisive and that we should all just beAmericans. This phenomenon serves as awindow into whether a person identifies firstand foremost as being American, or thatpreserving their individual heritage and historyISSN 2329-2210are equally (and sometimes more) importantself-identifiers. These labels, especially thoseused to describe self, are fundamental to one’sidentity individually and collectively as amember of a group. An outsider using anothergroup’s slang is often met with a variety ofunpredictable and usually negative consequences.The truth is that no one truly has the right toprohibit another person from saying any wordthey want. Freedom of speech is fundamental toAmerica, but with that freedom comesresponsibility. Anyone can yell ‘fire’ in acrowded theater. However, there areconsequences for doing so. Anyone can say anuntrue statement about another knowing thatthe statement is untrue and knowing that it willcause harm. This is called slander. Anyone cansay it, but there is a law against it and there canbe negative consequences for the guilty party.In the US, slander is a civil matter, not acriminal one. A person cannot go to jail for it,but the court can order the guilty party to paydamages at the amount that it sets. Since no onehas exclusive rights to a word (outside oftrademarks), the question is not “Who has the‘right’ to use the N-word?” but rather “What arethe potential consequences of using the Nword?” This seems to depend on who is sayingit, to whom are they saying it, and mostimportantly, in what context (Demby, 2013).The potential consequences of co-optinganother culture’s language will be addressedafter describing the N-word and N-wordderivatives.2.2. The N-WordThe historical backdrop of the N-word (ni**er)is regularly followed to the Latin word niger,which means black. No matter what its origins,by the early 1800s, it was firmly established asa derogative name. During slavery, the words‘ni**er’ and ‘Black’ were often embeddedbefore a first or given name (e.g., ni**er Johnor Black John). In the 21st century, it remains aprincipal term of White racism, regardless ofwho is using it (“Nigger,” n.d.). In the US, theN-word has almost always been viewed asderisive. “Even when African-Americansdiscuss appropriating and re-appropriating theN-word, the toxic substance is still there. Nolevel of appropriating can free it of that bloodsoaked history” (Price, 2011, p. 3). The word isso provocative that journalist, columnist, and49

50Who has the “Right” to Use the N-Word?professor, Frank Harris, has developed awebsite, the N-Word Project (http://nwordproject.tumblr.com/). This web site solicitsand compiles accounts by people of all racesdescribing their experiences with and thoughtsabout this fraught word. A team of WashingtonPost journalists has also created a web /the-n-word) which explores the history ofthe word, its evolution, and its place inAmerican vernacular today. Its compilation ofvideos captures people’s experiences with andreactions to the N-word.African-American journalist Roi Ottley wrotein 1943 that “the term [ni**er] is used byNegroes openly when out of the earshot ofWhites” (as cited in Kennedy, 1999-2000, p.89). African-American writer Clarence Major,who examined the N-word in his 1970Dictionary of Afro-American Slang, stated: “Atthe point when utilized by a White individual intending to a Black individual, the N-word isusually hostile and deriding” (as cited inKennedy, 1999-2000, p. 89). Major added,nonetheless, that “when used by Blackindividuals among themselves, the N-word is aracial term with feelings of warmth and positiveattitude, reflecting . a tragicomic sensibilitythat is aware of African-American history” (ascited in Kennedy, 1999-2000, p. 89).Dictionary.com provides this usage alert for theN-word:[It] is now probably the most offensiveword in English. Its degree ofoffensiveness has increased markedly inrecent years, although it has been used ina derogatory manner since at least theRevolutionary War. It is so profoundlyoffensive that a euphemism hasdeveloped for those occasions when theword itself must be discussed, as in courtor in a newspaper editorial: “the n-word”.Despite this, the sense referring to a“Black person” is sometimes used selfreferentially among African-Americansin a neutral or familiar way. (“Nigger”,n.d., n.p.)On one hand, African-American hip-hop artistsliberally use the N-word claiming it is a term ofendearment. On the other hand, WhiteAmericans such as Bill Maher and LauraSchlessinger have been degraded andemotionally beaten for saying the N-word. InAugust 2010, Schlessinger said the N-word tentimes on her radio show. She was having aconversation with a Black female caller aboutthe caller’s husband’s White friends’ use of theN-word. She was attempting to prove the pointthat there should be no problem with themsaying the N-word since African-Americanssay it all the time. Schlessinger stated:Black guys use it all the time. Turn onHBO and listen to a Black comic, and allyou hear is ni**er, ni**er, ni**er. I don’tget it. If anybody without enough melaninsays it, it’s a horrible thing. But whenBlack people say it, it’s affectionate. It’svery confusing. (Schabner & Marikar,2010, para. 7)The backlash from this event was so severe thatSchlessinger eventually quit her job as a radiohost. In contrast, Jay Z said the N-word 63times in his song, The Story of OJ. He receivedno backlash at all. Why? Because he is Black.There are those who once embraced the Nword, but who are now coming forward with achanged perspective on it. For example, RussellSimmons, founder of the legendary hip-hoplabel, Def Jam, that signed Public Enemy andRun DMC, stated his belief that people, andrappers in particular, should stop saying the Nword. Simmons stated, “The [N-word] is aracially derogatory term that disrespects thepain, suffering, history of racial oppression, andmultiple forms of racism against AfricanAmericans and other people of color” (Wyatt,2015, para. 9). Many African-Americansbelieve this to be true. However, there areothers, such as Jay Z and Ice Cube, who have adifferent outlook on the word. They have statedthat the N-word belongs to the AfricanAmerican community now, and it should beembraced as a term of endearment. In IceCube’s response to Bill Maher after he used theN-word on his show, Cube said, “When I hearmy homies say it, it don’t feel like venom.When I hear a White person saying it, it feel[s]like [a] knife stabbing me even if they don’tmean it” (Carmichael, 2017).According to many African-Americans, Whitepeople should not be allowed to use the N-wordin any context. Their position is that no one ofany non-Black race should use the word due to

W. King et al./ International Journal of Society, Culture & Language, 6(2), 2018its harsh history. Essentially no one ethnicgroup has any more of a right to use a specificword or phrase than the next. The constantthought in the Black community is that the Nword should be used only by Black people. Thisperspective has resulted in an ongoing doublestandard—Blacks can say it, non-Blacks cannot(Harkness, 2008).Utilization of the N-word in African-Americanculture is perplexing in that it can be utilizedlovingly, politically, or disparagingly. There isincreasing consensus that the N-word is anoffensive term regardless of race, source,receiver, or context. At the same time, however,the N-word has undergone a change.2.3. N-Word DerivativesThe N-word has now morphed into derivatives(ni**a, ni**as, ni**az) with slightly differentword endings and pronunciations. This is theBlack community’s attempt to re-appropriatethe N-word. These alternate spellings andpronunciations have a more positive meaningwithin the Black community (Hicks, 2007;Rahman, 2012). Two factors that havecontributed to widespread use of N-wordderivatives are their constant and pervasive usein comedian routines and in hip-hop musiclyrics.The use of N-word derivatives began as early asthe 1980s. From comedians such as Cedric theEntertainer and Bernie Mac to rap groups suchas NWA—Niggas with Attitudes—N-wordderivatives were a constant staple. Every Fridaynight at midnight, the very popular half-hourstand-up comedy show, Def comedy Jam,created by Russell Simmons, would benationally televised. This show featured manyBlack, cutting-edge comedians who frequentlyused these derivatives in their acts (Marriott,1993).A 1993 New York Times article described howrap music ‘embraced’ the N-word. Theyrepackaged and sold these words not only tourban neighborhoods but also to largely Whitesuburbs (Marriott, 1993). This gave rise toWhite hip-hop fans becoming comfortableusing N-word derivatives as terms ofendearment the same way Black people did. Inhis song Straight up Nigga, Ice-T raps, “I’m anigga in America, and that much I flaunt”. AndISSN 2329-2210yet, ironically, a vast majority of his recordswere sold in White communities. N-wordderivatives remain a pervasive part of hip-hopculture with no signs of slowing down anytimesoon. Rappers such as Jay Z, Kendrick Lamar,and others have all expressed that they have noproblem with using these words and that theyplan to continue using them. In his song I,Kendrick Lamar raps, “Well, this is myexplanation straight from Ethiopia / N-E-G-US definition: royalty; King royalty – wait listen/ N-E-G-U-S description: Black emperor, Kingruler, now let me finish / The history booksoverlook the word and hide it” (Wyatt, 2015,para. 3). These lyrics explain what this N-wordderivative meant in Ethiopia. In a 2009interview on the nationally televised OprahWinfrey Show, Jay Z expressed why he has noproblem with saying N-word derivatives in hismusic. “People give words power, and ourgeneration took the power out of that word andturned it into a term of endearment” (Carter,2011).By re-appropriating a negative label, Blackshave sought to renegotiate the meaning of theN-word, changing it from something hurtful tosomething empowering. In so doing, they areattempting to positively differentiate their ingroup from other out-groups to enhance groupdistinctiveness. This form of bolstering is calledpositive distinctiveness. A re-appropriated Nword may positively revalue attributes thatpreviously had been considered negative(Galinsky, Hugenberg, Groom, & Bodenhausen,2003). One argument in favor of this reappropriation is that “the more a black personuses the N-word, the less offensive it becomes”(Hutchinson, 2001, p. 1). The claim is that theyare “cleansing the word of its negativeconnotations so that racists can no longer use itto hurt blacks” (Hutchinson, 2001, p. 1). Thatis, self-labeling defuses the impact of derisiveterms by making the word more commonplace.By re-appropriating the N-word and refusing toapprove its use by others, Blacks exert controlover its use in the public sphere therebyincreasing feelings of identity, solidarity, andpower.However, by forbidding use of the N-word by anon-Black person, the word may actually cometo be more hurtful. Not only would a non-Blackperson using the N-word call up all theoppressive connotations of the word, he or she51

52Who has the “Right” to Use the N-Word?would also be explicitly defying the will of thestigmatized group. Thus, the threat and offenseof the word may be magnified. This is not to saythat the use of the N-word should becommonplace, but to point out that only whena re-appropriated word is allowed to bearticulated by both the in-group and the outgroup will the word truly become re-valued(Galinsky et al., 2003).This begs the question: Who is allowed to useN-word derivatives as a form of endearment?Blacks only? Those who grew up with hip-hop?And what are the potential consequences forthose who use these derivatives but are seen assomeone who does not have the right to do so?This so-called “right” to use a word is central tothe notion of language as a cultural identifiersignaling identity (convergence) with anddifference (divergence) from others. Use of aword or term by an outsider may be met withresistance and otherwise negative responsefrom the in-group.2.4. Consequences of Co-Opting a Culture’sLanguageFor Blacks who believe that the N-word and itsderivatives are a part of their culture only,anyone else who uses them would be seen asco-opting these words. Co-opting anotherculture’s language is often met with negativeattention. When then-presidential candidateRonald Reagan campaigned in Macon,Georgia, he used phrases like “how ‘bout themdogs!”. He even attempted a Southern “ya’ll”.The local crowds recognized his attempts to“speak their language”, but he was an outsider,a Californian. He did not have the ‘right’ tocome to the deep-South and attempt to soundand speak like true Southerners! It was amusingto a few but off-putting for most.When a waitress calls the restaurant patron‘sweetie’ or ‘sugar’, they are using terms ofendearment and intimacy with completestrangers. The waitress is communicating arelationship that does not exist. She is coopting the language of those who are in arelationship with the restaurant patron. Theresult is often a reluctant tolerance by the patronand frustration, jealousy, and/or anger byanyone who is actually in a relationship withthe patron. All the while, the waitress likelyuses these terms out of habit with little thoughtand with no ill-intentions.Ta-Nehisi Coates, a writer at the Atlantic andauthor of We Were Eight Years in Power,explains that his wife calls him ‘honey’. Itwould not be acceptable, Coates states, forstrange women to do the same. Likewise, hisfather’s nickname is Billy, but it would beawkward for Coates to use that nickname forhis father. “That’s because the relationshipbetween [me] and my dad is not the same as therelationship between my dad and his motherand his sisters who he grew up with. Weunderstand that” (Lopez, 2017, para. 3-4).Coates’ implication is that White people shouldnot use the N-word or its derivatives becausethey do not have the same kind of relationshipwith African-Americans as they do with otherWhites, nor do they share their history.When a White professor uses an N-wordderivative in his class, the consequences can besevere. Eric Tiffin is a White adjunct instructorof public health who has been teaching atSouthern Connecticut State University (SCSU)for 32 years. In February 2018, Tiffin wassuspended for singing along with a song that astudent played at the beginning of class, a rapsong that included the lyrics, “I am a happyniggah”. Eric Clinton, president of the BlackStudent Union at SCSU, posted a video onFacebook stating that students should not besubjected to racial slurs. The article, whichappeared in Inside Higher Education, did notspecify whether Clinton did so in response toinstructor Tiffin’s suspension. The president ofthe university, Joe Bertolino, stated:Our university abhors the use of racist orhateful words and actions and we willconfront these incidents if and when theyoccur. I ask you once again to join me inpromoting a campus environment inwhich every member of our communityfeels valued and is treated with dignityand respect. (Jaschik, 2018, para. 7)The student who played the rap song in classhas not been suspended.Does the instructor feel valued? Is he beingtreated with dignity and respect? He did notwrite the lyrics; he just sang along with a song.But that offended at least one Black student in

W. King et al./ International Journal of Society, Culture & Language, 6(2), 2018the class enough that instructor Tiffin wassuspended. Does repeating what has alreadybeen written assign guilt to the one doing therepeating and not to the original author? That iswhat is being suggested in this case. Or has theinstructor been suspended because he allowedthe song to be played in class? Those detailswere not included in the story. Jack White,former Time magazine columnist and adjunctprofessor of journalism at VirginiaCommonwealth University, stated:Let’s face it: Not all words are the same.It’s all about context, and we can’t haveit both ways. We can’t brag about settingthe styles in music, dress and slang thatWhites later slavishly copy, and then beupset because the pattern recurs.(Samuels, 2007, p. 76)Parks and Jones (2013), in their publishedresearch article, “Nigger”: A critical race realistanalysis of the N-word within hate crimes law,state that: within the realm of hate crimes law,courts should presume racial animuswhere a White person uses the N-wordwhile committing a crime against a Blackperson. Furthermore, despite high rates ofBlack usage of the N-word and high ratesof implicit anti-Black biases amongBlacks, a law of intra-racial hate crimesamong Blacks predicated upon theirusage of the N-word would be fruitless.This is so given that the N-word meanssomething differently when used intraracially among Blacks than when directedat Blacks from Whites. (p. 1)This position asserts the presumption of racialanimus when a White person uses the N-word,but it does not make this presumption forBlacks despite the admission that there are highrates of anti-Black bias among Blacks.Parks and Jones (2013) cite the hate crime caseof Nicholas Minucci (White) who beat GlennMoore (Black) with a baseball bat and robbedhim while repeatedly screaming the N-word.Minucci’s defense argument was that he hadBlack friends, was immersed in Black culture,and used the N-word as part of his everydayvocabulary. Thus, his defense argued, his use ofthe N-word did not reflect racial prejudice orISSN 2329-2210racial animus. Part of Minucci’s defense wastestimony by two Black men – hip-hopproducer Gary Jenkins and Harvard LawProfessor Randall Kennedy – both of whomtestified that the N-word is not necessarily aracial epithet. Minucci lost the case. In short,having Black friends, being immersed in Blackculture, and using the N-word as part of youreveryday vocabulary does not exempt a Whiteperson from being guilty of racial prejudice ifthey use the N-word while committing a crimeagainst a Black person. Determining intent andmotivation by one’s use of the N-word and itsderivatives is reasonable and problematic,logical and paradoxical, declarative andpresumptive.2.5. Specific Challenges with N-WordDerivativesAttitudes and opinions about the use of N-wordderivatives range from ‘it is acceptable foranyone to use these words with anyone else’, to‘it is only acceptable for Blacks to use thesewords when referring to other Blacks withwhom there is a close relationship’. For thosewho support the notion that Blacks only arepermitted to use N-word derivatives, how blackdoes someone need to be? Twins Maria (Black)and Lucy (White) Aylmer are the daughters ofa half-Jamaican mother and a White father(Perez, 2015). Can Maria use N-wordderivatives, but her sister cannot? And whatabout Mariah Carey? She is one-quarter Black.Her mother is Irish, and her father is AfricanAmerican and Venezuelan (Owen, 2015).Singer-songwriter, Ben Harper, is also onequarter Black with a father who was AfricanAmerican and Cherokee, and a mother who wasJewish. Model and Gossip Girl actress, JessicaSzohr, is also one-quarter Black. Her paternalgrandfather was Hungarian and one of hergrandparents was African-American. And thereis also Soledad O’Brien, the former CNNanchor. She is half-Black; the daughter of anAfro-Cuban man and an Australian mother(Owen, 2015). Is it acceptable for these Whitelooking celebrities to use N-word derivatives?If so, then what about others whose heritagemay be African, but who look White? ParisJackson, daughter of the late pop star MichaelJackson, told Rolling Stone, “I consider myselfBlack”. Her mixed-race background has been asource of confusion before, she explained.“Most people that don’t know call me White.53

Who has the “Right” to Use the N-Word?54I’ve got light skin, and, especially since I’vehad my hair blond, I look like I was born inFinland or something” (Prinzivalli, 2018, para. 4).For those who support the notion that havinggrown up within the Black culture gives themthe exclusive right to use N-word derivatives,how would someone be able to look at someoneelse and ascertain what their culturalbackground has been? That is, how would aperson know that they have the cultural ‘right’to use N-word derivatives?Anyone can be offended by what anyone elsesays. But if the offense depends on skin coloror one’s cultural background, which is notalways obvious to the average reasonableperson, then who actually has the ‘right’ to useN-word derivatives? And how does thisaccount for those who are not offendedregardless of who says the N-word derivatives?That is, if the judgement of offense is neitherconsistent nor universal, then who is theenforcer of when, where, and how offensive theuse of N-word derivatives really are? Shouldthese words be banned from everyone’svocabulary? And if not, should everyone, nomatter their skin color, be allowed to use them?What are college students’ attitudes andopinions about this issue? This leads to twoprimary research questions:RQ1: For whom is it acceptable to use the N-word?RQ2: For whom is it acceptable to use N-wordderivatives?3. Methodology3.1. ParticipantsIt seems altogether fitting that the sample forthis first exploratory study of attitudes about theacceptable use of the N-word and its derivativesis taken from those who represent the in-group,those who have stated, in the popular literatureand elsewhere, that these words are a part oftheir culture and heritage. A quota sample(N 347) of undergraduate students at ahistorically Black college/university (HBCU)in the deep-South participated in this study.Within the sample, most (88%) are Black, 7%are multi-racial. The majority (62%) are femaleand 38% male. Alm

skilled rather than a playing card or die marked with or having the value indicated by a single spot. Slang may also be peculiar to a region or a community, and therefore unintelligible outside it. Slang is more common in

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