The Power of Our Words

"No need to heed your voice when I can talk about you better than you can speak about yourself. No need to hear your voice, only tell me about your pain. I want to know your story, and then I will tell it back to you in a new way. Tell it back to you in such a way that it has become my own. Re-writing you, I rewrite myself anew. I am still author, authority. I am still coloniser, the speaking subject, and you are now at the centre of my tale." -Bell hooks

The way we use language is inherently subjective and often contentious, especially in discussions about social issues. The name of this website, for example, brings up complex and controversial debates around the definition of "privilege" and what it means to do "good." Language not only expresses our sentiments and perspectives but also shapes our understanding of the world, with serious consequences if we use it carelessly.

As society evolves through constructive debates on ethics and morality, many destructive elements remain deeply embedded in our subconscious. It is undeniable that we live within a racially structured hierarchy designed to preserve the power of the "elite." Terms like "Third World," "First World," and the notion of "saving" communities from injustice, reveal the extent to which language upholds this system. The discourse of development, framed through a narrow lens, reinforces a limited perspective that overlooks the root causes of inequality.

These terms are socially constructed to separate and label groups, creating divisive rhetoric that elevates one group over another. Over time, these labels have become so ingrained in our subconscious that we unknowingly reinforce colonial ideologies. When we use such language in discussions about marginalised groups, we perpetuate harmful narratives that maintain divisions rather than foster understanding.

Systemic racism is embedded within the very structure of our language. It determines who is seen as thriving and who must perpetually "catch up." This unspoken truth demands urgent scrutiny. We must critically analyse the words we use and recognise how they reinforce a perception of superiority and inferiority.

In development discourse, narratives about poverty often frame marginalised groups in a way that blames them for their suffering, rather than acknowledging the systemic causes of their disadvantage. Such narratives reflect the ignorance of those telling the story rather than the lived realities of those affected.

Frantz Fanon, a renowned political philosopher, argued that Western society is steeped in a racist culture that normalises supremacist ideologies. These values, deeply rooted in colonial and Eurocentric power, become ingrained in societal norms and thinking. This process continues invisibly, unnoticed by those who do not question their assumptions.

Fanon warned that without critical examination, such socially constructed values lead to racist interpretations of the world. He pointed out how the West often attributes negative traits to marginalized groups, reinforcing a biased hierarchy that benefits the colonizers while further oppressing the colonized. For instance, Fanon highlights how terms like "alcoholism" are used to pathologize marginalised people, without considering the oppressive social conditions that contribute to their struggles, often as a direct result of colonialism.

Language also plays a key role in determining what knowledge and wisdom are valued. According to Fanon, the West’s dominance stems from its ability to freely produce and disseminate knowledge, while marginalised communities are denied such opportunities, preoccupied with meeting basic survival needs. The preservation of colonial systems ensures that these communities remain voiceless in global discourse.

Mawuna Remarque Koutonin echoes Fanon’s analysis in her 2015 article, “Why Are White People Expats When the Rest of Us Are Immigrants?” Koutonin highlights the racial disparity in how we describe people moving between countries. While Africans, Arabs, and Asians are labeled "immigrants," Europeans are called "expats," reinforcing the notion of racial superiority. These labels reduce people to their struggles and diminish their humanity, making it easier for them to internalise the oppressive definitions imposed on them.

The language used to describe poverty is another example. We often hear about communities "at risk" of poverty, climate disasters, and exploitation. But this language glosses over the historical and systemic causes of these conditions, particularly the legacy of colonialism. It fails to recognise that the "risks" these communities face are often imposed by external forces.

Terms like "First World" and "Third World" further entrench these divisions. They imply a hierarchy in which one group is superior, reinforcing colonial power structures. Even alternatives like "developed" and "developing," or "Global North" and "Global South," carry similar implications. These labels suggest a universal standard of development, with the West as the model, while ignoring the diverse paths to progress that different nations and communities may follow.

Andrea Cornwall and Karen Brock discuss the concept of "development buzzwords"—terms like "poverty reduction" and "empowerment" that give development a positive sheen while masking deeper power dynamics.

These terms justify intervention in the lives of others and reinforce a sense of righteousness on the part of development agencies. Similarly, Hugo Slim criticizes the "bad grammar" of humanitarian language, where the helper is framed as the savior, and those being helped are reduced to passive objects. He suggests a more empowering approach: "I work with people who are surviving or recovering." This acknowledges the agency of marginalised groups while emphasising collaboration rather than domination.

These examples highlight how deeply embedded and destructive our language choices can be. The way we talk about different groups of people can either reinforce harmful power dynamics or promote equality and understanding. It is essential to move beyond these subconscious biases and engage in a more inclusive, respectful dialogue that celebrates diversity and acknowledges the colonial legacies that still shape our world.

We must unlearn the comfortable, familiar narratives that uphold racial hierarchies and relearn a language that empowers all people. By critically examining our words, we can begin to dismantle the oppressive structures they support and work toward a more just and equal world.