Around the globe, there is a pattern in the gendered nature of abuse or slurs in almost every language. The language of abuse is a global phenomenon whereby an individual is targeted based on one’s group identity which can be sexuality/sexual orientation, caste, class, creed, region, ethnicity or race. The gendered nature of abuse is however the focus here. Gendered slurs are generally targeted at sexual orientations, sexual organs, incest taboos, sexual professions, and sexual violence. Often, females are targeted by allegations of promiscuity^[1] whereas gendered slurs are aimed at males either by relating them with their female relatives’ sexual relations (probably incest) or by homophobic comments. I don’t need to mention here that the slurs used for the non-binary and homosexual group, we hear daily are words such as Hijra, Chhaka, Gandu etc. We have even gendered the animals in slurring e.g. dog (kutte) refers to dogs but bitch implies specific feminine characteristics of being bitch. A particular gender’s association of having intercourse with animals is indeed a prevalent gendered slur in our society.

In a patriarchal society, every aspect of our social life including language reinforces intersection dominance and inequalities. Emily Martin^[2] argues how the language of natural science, a so-called ‘rational discipline’, is highly gendered and patriarchal as evident in the discourse around egg and sperm. However, not only the language of science but also our language in general and the language of abuse as a medium of communication is highly gendered and patriarchal in nature.

The language of abuse and slur hurts the target. The literature^[3] on the theme suggests the influence of a language in creating a social reality where “linguistic relativity stands in close relation to semiotic-level concerns with the general relation of language and thought, and to discourse-level concerns with how patterns of language use in cultural context can affect thought.” Scholars^[4] claim that the language we speak shapes our perceptions of reality and vice versa. In this case, both the claims- our society is patriarchal and therefore, the slurs we use are gendered and since, the language (including the language of abuse) we speak is gendered. Thus our perception of reality is so structured that we normalize repressive gendered ideology very easily. Still, we use the language of abuse in everyday life. This draws attention to the intentionality involved in the language of abuse.

In the philosophy of language, linguists divide the explanatory landscape of slurs into two broad camps: content-based and non-content-based^[5]. The content-based slurs are used for the sole purpose of hurting the target psychologically by attaching the slur to one’s identity. Content based slur is generally used out of anger, jealousy, hatred, and ego and so on. On the other hand, non-content-based slur is used for in-group amusement without the purpose of hurting the target, in fact for the sake of entertainment. It is agreed unanimously that slurs in general propagate offensive content. However, while analyzing one cannot adopt the same strategy for content based and non-content-based slur.

In the case of content-based slurring, the offensive part of the slang presents a great challenge since it is a direct attack on the dignity and identity of the target. However, the dichotomy of categorization into content based and non-content-based slurring is itself problematic when we look through the prism of the oppressed. Here, we are dealing with a society where non-masculine groups have been subjugated for centuries. These slurs play a vital role in cementing patriarchal repressive mindset among teens^[6] and adolescents since these age groups are major users of the language of abuse. Gendered slurs socialize these groups into learning homophobic, misogynist and sexist behaviors.

One can argue that non-content-based slurs can be used for recreational purposes. Mirzapur’s Munna Bhaiya might not be a sexist person but such use of slurs in a ‘charming way’ does reinforce his centrality in his group. Sometimes, targeted group members themselves are at ease using slurs in informal conversation. We hear a female calling her friends bitch or behanchod or a black comedian using word nigger. In this regard, the offense of a slur has to be assessed according to both the connotation and context. The same slur conveys different meanings with respect to who is the user/speaker.

Having said that, we must recognize that cultural psychology does play in shaping the self-perception of people. For a layperson, a slur can be just a slur: a word used for informal conversation. But the psychological implications, and underlying connotation of a gendered slur play a significant role in upholding certain ideas which are against the dignity of more than half of humanity. Therefore, normalization of slang through popular mediums and informal communication reinforces traditional feminine norms and stereotypes.

Most slurs in Hindi are related to sexual taboos, sexual violence, genitals and sexual objectification of heterosexual women in general, and sometime homosexual or trans groups. Rarely are male characters added in slurs and usually not to diminish his malehood but denote his relationship  with female relatives such as the slur- son of a bitch where emphasis is placed on character of the mother of a particular male. Pallavi Prasad^[7] argues that “false gender-neutrality is one of the ways in which language is gendered. Even though the words “he” and “man” are gender-specific, they are used to classify “all people.” Part of her commentary is built around the language as a social construct and its reciprocal effect on social behaviors. Activists and academicians have been drawing our attention towards masculine nature of our language where man is used as a gender-neutral pronoun for human beings through false gender-neutrality. Neil Armstrong’s^[8] One leap for man, one giant leap for mankind has, in a way, forever excluded women from the first big space milestone humanity achieved collectively. Though, efforts are made to pacify the gendered nature of the lexicon where ‘man’ is being substituted by a person e.g., chairman as chairperson, mankind as humankind etc. replacement is not easy.

Similarly, several attempts have been made by the scholars to address the issue of gendered slurs. One strategy^[9] has been to invent neutral alternative correlates for given slurs though again without any significant success. The second strategy is slur appropriation^[10], the failed attempt which ignores the eventual psychological consequences of the language of abuse. I believe that these strategies do not work to mitigate the harsh consequences of the gendered nature of the language of abuse and do not provide a workable solution, which can be used by the layperson or general users. Maybe, there is a need to reorient our approach towards the tackling of the gendered language of abuse.

References:

^[1] Patel, A. (2010, May 21). The complex origins of our favourite ‘gaalis’. Mint. Retrieved March 8, 2023, from https://www.livemint.com/Opinion/jU2s8BibHX0LjNWGhTDXqK/The-complex-origins-of-our-favourite-8216gaalis8217.html

^[2] Martin, E. (1991). The Egg and the Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles. Signs, 16(3), 485–501. http://www.jstor.org/stable/3174586

^[3] Lucy, J. (2001). Sapir–Whorf Hypothesis.  In A. Smelser N. J. & Baltes P. B. (eds.). International encyclopedia of the social & behavioral sciences (1st ed.). Elsevier. Retrieved March 8, 2023, from https://www.sciencedirect.com/science/article/pii/B0080430767030424

^[4] Boroditsky, L., & Whalen, T. (2011, February 1). How Language Shapes Thought. Scientific American. Retrieved March 8, 2023, from https://www.scientificamerican.com/article/how-language-shapes-thought/

^[5] Anderson, Luvell & Lepore, Ernie. (2013). What Did You Call Me? Slurs as Prohibited Words. Analytic Philosophy. https://onlinelibrary.wiley.com/doi/full/10.1111/phib.12023.

^[6] Widawski, M. (2012). Twentieth Century American Slang And Its Socio-cultural Context. Part One. https://journals.pan.pl/Content/88555/mainfile.pdf

^[7] Prasad, P., Rakshit, D., & Sarkar, A. (2019, July 12). How Do Gendered Languages Propagate Sexism in Society? The Swaddle. Retrieved March 8, 2023, from https://theswaddle.com/from-cunt-to-careerwoman-the-many-ways-in-which-language-propagates-sexism/

^[8] Prasad, P., Rakshit, D., & Sarkar, A. (2019, July 12). How Do Gendered Languages Propagate Sexism in Society? The Swaddle. Retrieved March 8, 2023, from https://theswaddle.com/from-cunt-to-careerwoman-the-many-ways-in-which-language-propagates-sexism/

^[9] Ashwell, L. (2016). Gendered Slurs. Social Theory and Practice, 42(2), 228–239. http://www.jstor.org/stable/24871341

^[10] Murti, A., Naraharisetty, R., & Rakshit, D. (2019, November 5). Indians Appropriating Black American Culture, Slang Will Never Be Cool. The Swaddle. Retrieved March 8, 2023, from https://theswaddle.com/indians-who-use-black-american-slang/

***

Subhash Bhambhu, a young India Fellow 22, is an Academic Associate at Kautilya School of Public Policy Hyderabad. He has completed his master’s in South Asian Studies from UMISARC, Pondicherry University. He has a keen interest in International affairs including contemporary global politics, South Asia, and global discourse on gender.