Why is it an insult to call someone black? Why does a label like 'black bastard', or whatever offensive noun follows the adjective, have more force than just 'bastard'? Why, after at least three decades since black people in Australia, the United States and elsewhere have embraced the formerly derogatory adjective as a badge of pride, can this word inflict pain and evoke anger?
The events around Timana Tahu's sudden departure from the NSW Rugby League side in the State of Origin contest is just one recent example of the power of racially-charged views and the words that express them to induce strong emotions and engender controversy.
Early reports indicated that Tahu's departure had been abrupt, in response to the utterance of a racist remark by the NSW assistant coach, Andrew Johns, about an Aboriginal player on the Queensland side, Greg Inglis. Tahu's action seemed impetuous, possibly even an over-reaction. After all, it came after only the first match of three in the tournament, and he and Johns had once been teammates.
It is not surprising, then, to learn that Tahu's decision came after a number of incidences of racial vilification. Tahu left, not as a rash response to an unusual event, but after what was, for him, the last straw.
In his public statement, Johns seemed genuinely shocked as well as remorseful that he had upset Tahu; yet his attempt to explain away his outburst as an aberration lacked credibility. I presume he was surprised because his approach to team bonding had not previously been challenged. He had assumed that to use derogatory language that draws on long-held notions about 'race' is still commonplace, that it is acceptable to build solidarity and assert dominance by denigrating the Other.
Johns said he was 'shattered' at having given offence to Tahu. He would probably argue that he has the utmost respect for Tahu, sees him as a mate etc. And he would mean it.
His offensive words indicate not so much personal antipathy as the pervasive belief that skin colour is a reliable shorthand measure of personal and cultural worth.
Racist thinking is still evident in popular beliefs, attitudes and discourse, despite the prevailing scientific view, based on research that includes the mapping of the human genome, that skin colour and other markers of 'race' are relatively trivial indicators of human variation.
Even when they attain great heights in sport, politics and