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In the English language, ''negro'' is a term historically used to denote persons considered to be of Black people, Black African heritage. The word ''negro'' means the color black in both Spanish and in Portuguese, where English took it from. The term can be construed as Offensive language, offensive, inoffensive, or completely neutral, largely depending on the region or country where it is used, as well as the context in which it is applied. It has various equivalents in other languages of Europe.
Around 1442, the Portuguese first arrived in Southern Africa while trying to find a sea route to India. The term ', literally meaning "black", was used by the Spanish and Portuguese as a simple description to refer to the Bantu peoples that they encountered. ''Negro'' denotes "black" in Spanish and Portuguese, derived from the Latin word '':wikt:niger#Latin, niger'', meaning ''black'', which itself is probably from a Proto-Indo-European root ''*nekw-'', "to be dark", akin to ''*nokw-'', "night". ''Negro'' was also used of the peoples of West Africa in history of cartography, old maps labelled Negroland, an area stretching along the Niger River.
From the 18th century to the late 1960s, ''negro'' (later capitalized) was considered to be the proper English language, English-language term for people of black African origin. According to Oxford Dictionaries, use of the word "now seems out of date or even offensive in both British and US English".
A specifically female form of the word, ''negress'' (sometimes capitalized), was occasionally used. However, like ''Jewess'', it has all but completely fallen out of use.
''Negroid'' was used within physical anthropology to denote one of the three purported races of humankind, alongside Caucasoid race, ''Caucasoid'' and ''Mongoloid''. The suffix "wikt:-oid, -oid" means "similar to". ''Negroid'' as a noun was used to designate a wider or more generalized category than ''Negro''; as an adjective, it qualified a noun as in, for example, "negroid features".
However, during the late 1950s and early 1960s, the word ''Negro'' began to be criticized as having been imposed by white people, and having connotations of racial subservience and Uncle Tomism. The term ''Black'', in contrast, denoted pride, power, and a rejection of the past. It took root first in more militant groups such as the Black Muslims (United States), Black Muslims and Black Panthers, and by 1967, SNCC leader Stokeley Carmichael pushed for the abandonment of ''Negro''. After the 1967 Newark riots, Newark riots in the summer of 1967, one third to one half of young Black males polled in Newark self-identified as ''Black''. The term coexisted for a while with ''Negro'', with the newer term initially referring only to progressive or radical Blacks, while ''Negro'' was used more for the Black establishment. Malcolm X preferred ''Black'' to ''Negro'', but also started using the term ''Afro-American'' after leaving the Nation of Islam.
Since the late 1960s, various other terms have been more widespread in popular usage. These include ''Black people, Black'', ''Black African'', ''Afro-American'' (in use from the late 1960s to 1990) and ''African American''. The word ''Negro'' fell out of favor by the early 1970s. However, many older African Americans initially found the term ''black'' more offensive than ''Negro.''
The term ''Negro'' is still used in some historical contexts, such as the songs known as Negro spirituals, the Negro leagues of baseball in the early and mid-20th century, and organizations such as the United Negro College Fund. The academic journal published by Howard University since 1932 still bears the title ''Journal of Negro Education'', but others have changed: e.g. the Association for the Study of Negro Life and History (founded 1915) became the Association for the Study of Afro-American Life and History in 1973, and is now the Association for the Study of African American Life and History; its publication ''The Journal of Negro History'' became ''The Journal of African American History'' in 2001. Margo Jefferson titled her 2015 book ''Negroland: A Memoir'' to evoke growing up in the 1950s and 1960s in the African-American upper class.
African American linguist John McWhorter has bemoaned attacks on the use of ''Negro'' in "utterances or written reproductions of the word when referring to older texts and titles". He cites reports that performances or publishing of certain works (William L. Dawson (composer), William L. Dawson’s “Negro Folk Symphony”, and an anthology of Norman Mailer's works) have been avoided, "out of wariness of the word 'Negro'” used in titles; and of "two cases" between 2020-2021 "of white college professors having complaints filed against them by students for using the word 'Negro' in class when quoting older texts."
The United States Census Bureau included ''Negro'' on the 2010 United States Census, 2010 Census, alongside ''Black'' and ''African-American'', because some older black Americans still self-identify with the term. The U.S. Census used the grouping "Black, African-American, or Negro". ''Negro'' was used in an effort to include older African Americans who more closely associate with the term. In 2013, the census removed the term from its forms and questionnaires. The term has also been censored by some newspaper archives.
in the ''Diccionario de la Real Academia Española''
by the European Commission Against Racism and Intolerance, Council of Europe, 7 June 2016 However, the Supreme Court of Cassation (Italy), Supreme Court, in affirming a lower-court decision, declared that the use of the term ''negro'' by itself, if it has a clearly offensive intention, may be punishable by law, and is considered an aggravating factor in a criminal prosecution.
In English
Around 1442, the Portuguese first arrived in Southern Africa while trying to find a sea route to India. The term ', literally meaning "black", was used by the Spanish and Portuguese as a simple description to refer to the Bantu peoples that they encountered. ''Negro'' denotes "black" in Spanish and Portuguese, derived from the Latin word '':wikt:niger#Latin, niger'', meaning ''black'', which itself is probably from a Proto-Indo-European root ''*nekw-'', "to be dark", akin to ''*nokw-'', "night". ''Negro'' was also used of the peoples of West Africa in history of cartography, old maps labelled Negroland, an area stretching along the Niger River.
From the 18th century to the late 1960s, ''negro'' (later capitalized) was considered to be the proper English language, English-language term for people of black African origin. According to Oxford Dictionaries, use of the word "now seems out of date or even offensive in both British and US English".
A specifically female form of the word, ''negress'' (sometimes capitalized), was occasionally used. However, like ''Jewess'', it has all but completely fallen out of use.
''Negroid'' was used within physical anthropology to denote one of the three purported races of humankind, alongside Caucasoid race, ''Caucasoid'' and ''Mongoloid''. The suffix "wikt:-oid, -oid" means "similar to". ''Negroid'' as a noun was used to designate a wider or more generalized category than ''Negro''; as an adjective, it qualified a noun as in, for example, "negroid features".
United States
''Negro'' superseded ''colored'' as the most polite word for African Americans at a time when ''black'' was considered more offensive. In Colonial history of the United States, 17th-century colonial America, the term ''Negro'' had been also, according to one historian, used to describe Native Americans in the United States, Native Americans. John Belton O'Neall's The Negro Law of South Carolina (1848) stipulated that "the term negro is confined to slave Africans, (the ancient Berbers) and their descendants. It does not embrace the free inhabitants of Africa, such as the Egyptians, Moors, or the negro Asiatics, such as the Lascars." The Negro Academy, American Negro Academy was founded in 1897, to support liberal arts education. Marcus Garvey used the word in the names of black nationalism, black nationalist and Pan-Africanism, pan-Africanist organizations such as the Universal Negro Improvement Association and African Communities League, Universal Negro Improvement Association (founded 1914), the ''Negro World'' (1918), the Negro Factories Corporation (1919), and the Declaration of the Rights of the Negro Peoples of the World (1920). W. E. B. Du Bois and Dr. Carter G. Woodson used it in the titles of their non-fiction books, ''The Negro'' (1915) and ''The Mis-Education of the Negro'' (1933) respectively. Du Bois also used in the titles of his books The Study of the Negro Problems (1898) The Philadelphia Negro (1899). ''Negro'' was accepted as normal, both as exonym and endonym, until the late 1960s, after the later Civil Rights Movement. One example is Martin Luther King Jr. self-identification as ''Negro'' in his famous "I Have a Dream" speech of 1963.
However, during the late 1950s and early 1960s, the word ''Negro'' began to be criticized as having been imposed by white people, and having connotations of racial subservience and Uncle Tomism. The term ''Black'', in contrast, denoted pride, power, and a rejection of the past. It took root first in more militant groups such as the Black Muslims (United States), Black Muslims and Black Panthers, and by 1967, SNCC leader Stokeley Carmichael pushed for the abandonment of ''Negro''. After the 1967 Newark riots, Newark riots in the summer of 1967, one third to one half of young Black males polled in Newark self-identified as ''Black''. The term coexisted for a while with ''Negro'', with the newer term initially referring only to progressive or radical Blacks, while ''Negro'' was used more for the Black establishment. Malcolm X preferred ''Black'' to ''Negro'', but also started using the term ''Afro-American'' after leaving the Nation of Islam.
Since the late 1960s, various other terms have been more widespread in popular usage. These include ''Black people, Black'', ''Black African'', ''Afro-American'' (in use from the late 1960s to 1990) and ''African American''. The word ''Negro'' fell out of favor by the early 1970s. However, many older African Americans initially found the term ''black'' more offensive than ''Negro.''
The term ''Negro'' is still used in some historical contexts, such as the songs known as Negro spirituals, the Negro leagues of baseball in the early and mid-20th century, and organizations such as the United Negro College Fund. The academic journal published by Howard University since 1932 still bears the title ''Journal of Negro Education'', but others have changed: e.g. the Association for the Study of Negro Life and History (founded 1915) became the Association for the Study of Afro-American Life and History in 1973, and is now the Association for the Study of African American Life and History; its publication ''The Journal of Negro History'' became ''The Journal of African American History'' in 2001. Margo Jefferson titled her 2015 book ''Negroland: A Memoir'' to evoke growing up in the 1950s and 1960s in the African-American upper class.
African American linguist John McWhorter has bemoaned attacks on the use of ''Negro'' in "utterances or written reproductions of the word when referring to older texts and titles". He cites reports that performances or publishing of certain works (William L. Dawson (composer), William L. Dawson’s “Negro Folk Symphony”, and an anthology of Norman Mailer's works) have been avoided, "out of wariness of the word 'Negro'” used in titles; and of "two cases" between 2020-2021 "of white college professors having complaints filed against them by students for using the word 'Negro' in class when quoting older texts."
The United States Census Bureau included ''Negro'' on the 2010 United States Census, 2010 Census, alongside ''Black'' and ''African-American'', because some older black Americans still self-identify with the term. The U.S. Census used the grouping "Black, African-American, or Negro". ''Negro'' was used in an effort to include older African Americans who more closely associate with the term. In 2013, the census removed the term from its forms and questionnaires. The term has also been censored by some newspaper archives.
Liberia
The constitution of Liberia limits Liberian nationality to ''Negro'' people (see also Liberian nationality law). Liberia#Ethnic groups, People of other racial origins, even if they have lived for many years in Liberia, are thus precluded from becoming citizens of the Republic.In other languages
Spanish language
In Spanish language, Spanish, ' (feminine ') is most commonly used for the color black, but it can also be used to describe people with dark-colored skin. In Spain, Mexico, and almost all of Latin America, ''negro'' (lower-cased, as ethnonyms are generally not capitalized in Romance languages) means just 'black colour' and it doesn't refer by itself to any ethnic or race unless further context is provided. As in English, this Spanish word is often used figuratively and negatively, to mean 'irregular' or 'undesirable', as in ' ('black market'). However, in most Spanish-speaking countries, ''negro'' and ''negra'' are commonly used to refer to partners or close friends.negroin the ''Diccionario de la Real Academia Española''
Spanish East Indies
In the Philippines, which historically had almost no contact with the Atlantic slave trade, the Spanish-derived term ''negro'' (feminine ''negra'') is still commonly used to refer to black people, as well as to people with dark-colored skin (both native and foreign). Like in Spanish usage, it has no negative connotations when referring to black people. However, it can be mildly pejorative when referring to the skin color of other native Filipinos due to traditional beauty standards. The use of the term for the color black is restricted to Spanish phrases or nouns. ''Negrito'' (feminine ''negrita'') is also a term used in the Philippines to refer to the various darker-skinned native ethnic groups that partially descended from early Australo-Melanesian migrations. These groups include the Aeta people, Aeta, Ati people, Ati, Mamanwa people, Mamanwa, and the Batak people (Philippines), Batak, among others. Despite physical appearances, they all speak Austronesian languages and are genetically related to other Austronesian people, Austronesian Filipinos. The island of Negros is named after them. The term Negrito has entered scientific usage in the English language based on the original Spanish/Filipino usage to refer to similar populations in South and Southeast Asia. However, the appropriateness of using the word to bundle people of similar physical appearances has been questioned as genetic evidence show they do not have close shared ancestry.Other Romance languages
Italian
In Italian language, Italian, was the archaic form of the adjective ; as such, the previous form can still be found in literary texts or in surnames (cfr. the English-language surname ''Black''), while the latter form is the only one currently used today. However, the word could also be used as a noun and at a certain point it was commonly used as term equivalent to English ''negro'', but without its offensive connotation. However, under influence from English-speaking cultures, by the 1970s it had been replaced with ''nero'' and ''di colore''. ''Nero'' was considered a better translation of the English word ''black'', while ''di colore'' is a loan translation of the English word ''colored''. The noun is considered offensive today, but some attestations of the previous use can still be found. In Italian law, Act No. 654 of 13 October 1975 (known as the “Oronzo Reale, Reale Act"), as amended by Act No. 205 of 25 June 1993 (known as the “Nicola Mancino, Mancino Act") and Act No. 85 of 24 February 2006, criminalizes incitement to and racial discrimination itself, incitement to and racial violence itself, the promotion of ideas based on racial superiority or ethnic or racist hatred and the setting up or running of, participation in or support to any organisation, association, movement or group whose purpose is the instigation of racial discrimination or violence. As the Council of Europe noted in its 2016 report, "the wording of the Reale Act does not include language as ground of discrimination, nor is [skin] color included as a ground of discrimination."ECRI Rerport on Italyby the European Commission Against Racism and Intolerance, Council of Europe, 7 June 2016 However, the Supreme Court of Cassation (Italy), Supreme Court, in affirming a lower-court decision, declared that the use of the term ''negro'' by itself, if it has a clearly offensive intention, may be punishable by law, and is considered an aggravating factor in a criminal prosecution.
French
In the French language, the existential concept of ' ('blackness') was developed by the Senegalese politician Léopold Sédar Senghor. The word can still be used as a synonym of "sweetheart" in some traditional Louisiana French-based creole languages, French creole songs. The word ' as a racial term fell out of favor around the same time as its English equivalent ''negro''. Its usage in French today (''nègre littéraire'') has shifted completely, to refer to a ghostwriter (''écrivain fantôme''), i.e. one who writes a book on behalf of its nominal author, usually a non-literary celebrity. However, Ministry of Culture (France), French Ministry of Culture guidelines (as well as other official entities of Francophone regions) recommend the usage of alternative terms.Haitian Creole
In Haitian Creole, the word ' (derived from the French ' referring to a dark-skinned man), can also be used for any man, regardless of skin color, roughly like the terms "guy" or "dude" in American English.Germanic languages
The Dutch language, Dutch word ' was considered to be a neutral term, but since the start of the 21st century it is increasingly considered to be hurtful, condescending and/or discriminatory. The consensus among language advice services of the Flemish Government and Dutch Language Union is to use ''zwarte persoon/man/vrouw'' (black person/man/woman) to denote race instead. In German language, German, ' was considered to be a neutral term for black people, but gradually fell out of fashion since the 1970s. ' is now mostly thought to be derogatory or racist. In Denmark, usage of ' is up for debate. Linguists and others argue that the word has a historical racist legacy that makes it unsuitable for use today. Mainly older people use the word ' with the notion that it is a neutral word paralleling ''negro''. Relatively few young people use it, other than for provocative purposes in recognition that the word's acceptability has declined. In Swedish language, Swedish and Norwegian language, Norwegian, ' used to be considered a neutral equivalent to ''negro''. However, the term gradually fell out of favor between the late 1960s and 1990s. In West Frisian language, West Frisian, the word ''neger'' is largely considered to be a neutral term for black people with Demographics of Africa, African roots. The word ''nikker'' (evil water spirit) is considered to be offensive and derogatory, but not necessarily racist due to the term's historic definition.Elsewhere
In the Finnish language the word ' (cognate with ''negro'') was long considered a neutral equivalent for "negro". In 2002, ''neekeri''See also
*Free Negro *Kaffir (racial term) *Nigger *Negrito *Colored *Blackfella *Nigga *Magical Negro, a trope in fiction *The ''Book of Negroes'', a historical documentReferences
External links
* {{Ethnic slurs Ethnonyms Anti-African and anti-black slurs English words Portuguese words and phrases Spanish words and phrases African-American-related controversies Spanish language in the United States