Been thinking about dirty words lately, in the context of the late unpleasantness. (Or one of the late unpleasantnesses, anyway.) Not in the sense of whether I like 'curse words or not. I do like 'em. Shit, I LOVE the little fuckers. And for good or ill, they're a part of the voice that works for me online, for whatever reason. No, I'm thinking instead about what curse words, or otherwise loaded words, actually do.
When the issue of "bad words" comes up the immediate question is typically the morality of the use of the words or word. Is it right to say "cocksucker" or not? How about "cunt"? Or "nigger"?
And that's fine. But what usually isn't considered is the nature of curses and slurs and "bad words" in and of themselves. What makes a curse a curse? What makes one word OK for referring to a certain ethnic group OK, and what makes another a slur? Why is "vagina" good and "cunt" bad?
Let us explore the subject of bad words coldly and analytically, for a moment. What are they? What are these bad words that make us so unhappy?
I have a theory, you see, you benighted gobshites. And yes, this will be on the final.
1. We need to concede upfront that bad words usually lack concrete referents. When I say "fuck you, Jonah Goldberg," I am not expressing on any level a desire to have sex with Jonah Goldberg. Neither am I considering in any way Mr. Goldberg's sexuality, a perfectly disgusting topic best left to people in white coats with stainless steel implements and excellent mental health coverage. Rather, I am expressing utter contempt for his silly "ideas" and "essays," and indeed literally wishing that he would "go and get his head stuck in a birdhouse."
Likewise, when I say "that David Brooks column is full of shit," I do not mean that when you open up the NY Times to his effusions, a pound or so of feces will fall on your lap. While that would, admittedly, be an improvement, it is not really the case that his writings are manure, which after all serves a useful function.
2. "Bad words" always vary in time and place. In other words, the worst of curses decades or centuries ago are as nothing now. "Egad" and "zounds" are pretty good examples of this -- and so is "bloody," a word with a fascinating history.
This suggests that the "badness" quotient of a certain word depends heavily on who says it and in what context, and what cultural values predominate in the world of its expression. Fall into the wrong time portal and say "zounds!" when you emerge, and the natives may skin you. Say "fuckboogers" and they might laugh. And THEN kill you. And who could blame them?
3. What 1 and 2 suggest is that curse words serve a social and political function of inclusion and exclusion, more than anything else. What a curse word, or a bad word (distinctions coming) really does is to define who is in and who is out.
My favorite illustration of this point is from professional baseball, where we consider the function of the "magic word," as Jim Bouton called it: "motherfucker," the word that would get you automatically chucked. Say "motherfucker" and you were "out of the game." Nobody's mother's vagina was being penetrated by anyone's penis -- but the word would get you "thrown out."
And this is how it goes, no? Use a bad word, and you're "out," in some worlds; use the same word in other worlds, and you're "in." It's a game. Here's a fun sketch: a law firm, 11AM. In one office, a job interview is being conducted. The candidate forgets herself and says "crap." The committee frowns. At exactly the same instant, not 35 feet away, a senior partner says "shitballs," and her colleague giggles. The one wall and the marginal physical gulf between the two utterances is nothing next to the vastness of the corresponding social gulf. And literal poop has nothing to do with it.
4. To grasp the full meaning of a particular "bad" expression in a particular utterance of same, what matters is the position of the speaker within the wider linguistic marketplace, a space of competing interests and valences. Which I know sounds like dirty water being squirted from an old rubber ball. But still.
It's not such a strange concept. Here's the easiest metaphor: money. In the example of the law firm above, what matters is the amount of linguistic capital possessed by the partner as opposed to the interviewee. To be blunt, the partner can afford to say "shit" while the interviewee cannot afford to say "crap." What's changed is not anyone's attitude towards feces, but the position and resources of the speaker.
5. So when we're talking about bad words, we're talking about political and social power. And you know, that's about it.
Pierre Bourdieu argues that the struggle within any specific social field is to establish the dominant definition of legitimate discourse. And he's right, motherfuckers. Bad words shift in social valence when their social as opposed to literal valence shifts. Nobody's going to defend or champion feces, so the taboos on that remain relatively stable. Not so the value placed on slurs referring to God, or blacks, or gays.
I have more of a point, but now I'm sleepy. Come back tomorrow!