The way we speak and interact with others is deeply influenced by our cultural background, yet traditional theories of politeness have largely focused on Western, middle-class perspectives. Professor Denise Troutman’s research examines how politeness and impoliteness operate within the African American speech community, with particular attention to the complex meanings and implications of the term ‘sassy’ when applied to Black women and girls.

The study focuses on a specific incident from 2008, when the Huffington Post published an article titled “Sasha Obama’s Sassy Vacation Sunglasses,” describing then seven-year-old Sasha Obama wearing pink sunglasses. This seemingly innocuous headline sparked significant controversy among some within the African American community, revealing deeper issues about language, stereotypes, and cultural understanding.

Through analysis of online responses from two African American women bloggers, Troutman demonstrates how the term ‘sassy’ carries very different meanings within and outside the African American speech community. While some might view ‘sassy’ as a playful or positive term, the two African American women bloggers consider it deeply problematic, particularly when applied to young girls or women out of context.

The research employs a methodology called critical discourse analysis, which examines how language use reflects and reinforces power relationships in society. The women strongly objected to the use of ‘sassy’ to describe Sasha Obama. These bloggers explained that within their community, calling a child ‘sassy’ typically refers to misbehaviour or disrespect toward adults – behaviour that would traditionally result in punishment.

This interpretation contrasts sharply with how the term was used in the Huffington Post article, where ‘sassy’ might be intended as a compliment or playful description. The research reveals how such linguistic misunderstandings can perpetuate harmful stereotypes about Black women and girls, contributing to what scholars call “stereotypical gender” – preconceived notions about how women of different racializations should behave.

Historical context plays a crucial role in understanding these linguistic dynamics. Troutman’s research reveals that since the era of slavery, Black women in the United States have faced persistent stereotyping through language, often being characterised as “angry,” “loud,” or “disorderly.” These linguistic patterns reflect and reinforce broader social inequities, creating what one historical scholar described as an “adversarial relationship” between Black women and the larger society.

Troutman’s work challenges traditional theories of linguistic politeness that have dominated academic discourse since the 1970s. The most influential model, developed by researchers Brown and Levinson, suggests that politeness revolves around the concept of “face” – protecting one’s public self-image. This theory assumes that people across cultures share similar motivations in social interactions: avoiding conflict and maintaining harmony through various politeness strategies.

However, Troutman’s research reveals the limitations of this assumedly universal approach. She demonstrates how African American communities often operate with what she calls “socially constituted politeness” – a system constructed and shaped by humans within various social contexts to index their positions. Knowledge, values, and belief systems shape and inform politeness and impoliteness.  The social aspects are salient.

The method of collecting data allowed Black women’s voices and experiences to enter into theory-making. Their words and experiences are valid due to their lived experiences. One of the bloggers in Troutman’s study, identified as “SjP,” directly rejects Huffington Post’s usage, stating “Like the N-word, ‘sassy’ is now being treated as a term of endearment. A term that is appropriate to call women and young girls. I think not! It is neither cute nor endearing.” She goes on to challenge readers, suggesting that if they wouldn’t use the term in a professional workplace setting, they shouldn’t use it at all, quipping “Let’s try calling a woman (Black or White) ‘sassy’ in the workplace one time. Just how quickly can you say ‘sexual harassment’?”

The other blogger, “GM,” specifically addresses the age factor in the Sasha Obama incident, expressing disbelief: “She’s seven folks, seven years old and she’s walking down steps wearing pink sunshades and that’s ‘sassy’? Yeah right.” This response highlights how even seemingly casual descriptions can carry deeper implications about race, gender, and childhood.

Professor Troutman’s research also documents how certain nonverbal expressions like “cut eye” (rolling one’s eyes) and “suck teeth” originated during slavery as subtle ways to show disapproval when direct communication was dangerous or forbidden. These practices evolved into complex social signals that carry specific meanings within the community while remaining relatively opaque to outsiders.

The practical implications of this research extend far beyond academic circles. For journalists, SjP recommends thoroughly researching how terms are perceived within specific communities before using them in publications. GM cites how the Huffington Post’s continued use of “sassy” despite reader complaints demonstrates a form of “cultural dominance through a lack of recanting” – showing how media institutions can perpetuate harmful language patterns even when made aware of their impact.

For educators, the research suggests the importance of understanding how language choices can affect students’ sense of identity and belonging. One blogger in the study recalls how certain terms were never used in her household because they carried negative historical weight – knowledge that teachers might miss without cultural awareness.

The study also reveals how communities develop sophisticated “indigenous-insider knowledge” about language use. This includes unwritten but widely understood rules about who can say what, when, and in what context. For instance, while “sassy” might be used to describe a fashionable accessory (“a sassy hat”), applying it to a person, especially a child, carries very different implications within the African American community.

Troutman’s work particularly emphasises the situatedness of politeness and impoliteness within sociolinguistics rather than pragmatics. In fact, the bloggers’ words demonstrate that politeness and impoliteness, for the AASC, occurs within an arena that combines the social with the linguistic.  Furthermore, Troutman’s article highlights ways language can serve as both a tool of oppression and resistance. She documents how African American communities have historically developed distinctive vocabulary and meanings as a form of cultural preservation and resistance against dominant narratives. This process of linguistic adaptation helps explain why certain terms carry such different connotations across cultural boundaries.

Looking forward, this research has important implications for how we approach cross-cultural communication in an increasingly connected world. It suggests that true linguistic respect requires more than just good intentions – it demands active learning about how different communities interpret and use language. This is particularly crucial as social media and global communication continue to blur cultural boundaries while simultaneously highlighting the importance of cultural sensitivity.

This study opens new avenues for understanding how language, power, and identity intersect in modern society. By revealing the complex ways that seemingly simple words can carry different meanings across cultural contexts, Professor Troutman’s work challenges us to think more carefully about how we use language and how our words might impact others.