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  • Writer's pictureDeric Hollings

Maybe You're the Racist


*Critiques of opinions expressed by any individual herein are solely meant to address assumptions, though are not intended to defame the character of any person.


As is the case with many of my blogposts, I link to past entries which I’ve drafted so that the reader may benefit from foundational evidence, observe emerging views, and assess whether or not predictions have come to fruition. Therefore, the current post will not deviate from the norm, as it’s largely self-referential. It’s also very long.


Recently, I was made aware of X (formerly Twitter) posts (formerly tweet) from the account of Bishop Talbert W. Swan II, a black religious figure within the United States (U.S.), as communicated messages refer to “wypipo”—Twitter slang or dialect that, when read aloud, sounds like “white people,” which is its actual meaning, per one source. The post states:


Because archive software doesn’t necessarily save images when chronicling historic information, it may be useful to spell out exactly what the post states:


Glossary of Wypipo Terms and Their Meanings


Thug = n*gger

Inner City = n*gger

Law and order = n*gger

Welfare queen = n*gger

You people = n*gger

Personal responsibility = n*gger

Handouts = n*gger

Socialism = n*gger

Marxist = n*gger

Affirmative action = n*gger

Chicago = n*gger

Urban = n*gger

Critical Race Theory = n*gger

Woke - n*gger

Diversity, Equity, and Inclusion (DEI) = n*gger


One presumes “n*gger” refers to the term “nigger,” or what some people euphemistically refer to as the “n word.” Regarding this word, one source clarifies:


This is a word originating from the times of slavery, and was used as a derogatory term to identify people working on the plantations or fields. The full word is considered being racist when used by a non-black origin or skinned person, and is especially offensive when used to greet a black person. There are two common alternative spellings for the word, being: n*gga (used more commonly and is typically used to avoid being called racist, since it is seen as more of a greeting than a racial directed slur) and n*gger, (the original spelling used by slave owners and pronounced with a hard -er to inflict offence and should NOT be used as a friendly greeting to a friend. That will probably get you smacked up on the streets.


For context, my dad is black and my late mom was white. Genetic tests reveal that I have approximately one-third sub-Saharan African ancestry. This would suggest that my dad is likely a redbone or high yella black man, as some people use these terms interchangeably, given my complexion.


Personally, I disagree with the suggestion that one shouldn’t, mustn’t, or oughtn’t to use the words “nigger” or “nigga” unless a person is of black ancestry. This is because I maintain that a ‘rules for thee, not for me’ position is little more than a form of discrimination.


Presumably dissatisfied with allowing his original post to stand on its own merits, Bishop Swan subsequently posted the following:


For the sake of digital archiving clarity, the post states:


Glossary of Wypipo Terms and Their Meanings Continued 


Victim/Victim mentality = n*gger

Per capita = n*gger

Race baiter = n*gger

Quota = n*gger

Entitlements = n*gger

UnAmerican = n*gger

Democrat plantation = n*gger

Fatherless = n*gger

Detroit = n*gger

Low IQ = n*gger

Should’ve complied = n*gger


Just as I’m unbothered by the perceivably offensive terms “nigger” and “nigga,” I take no issue with Bishop Swan’s recitation of the seemingly insulting term “wypipo.” This is because I’m in no position to unreasonably demand that people ought not to form specific syllables with their mouths (or type them on their electronic devices).


Regarding my perspective on the so-called “n word,” in a blogpost entitled My Ni, I stated that I “went through an evolution with use and then disuse of the word, having grown up biracial and once considering the phrase acceptable.” Nevertheless, simply because I don’t frequently use the word “n*gger” doesn’t mean I rigidly conclude that others must behave as I do.


This stance aligns with my approach to Rational Emotive Behavior Therapy (REBT). Concerning this psychotherapeutic modality, I stated in a blog entry entitled Chain Link:


REBT theory uses the ABC model to illustrate how when Activating events (“Actions”) occur and people maintain irrational Beliefs about the events, these unhelpful assumptions – and not the actual occurrences – are what create unpleasant cognitive, emotive, bodily sensation, and behavioral Consequences.


Therefore, from a psychological standpoint, people disturb themselves using a Belief-Consequence (B-C) connection. Of course, this isn’t to suggest that in the context of the naturalistic or physical world there is no Action-Consequence (A-C) connection.


Regarding irrational beliefs, I stated in a blogpost entitled Four Major Irrational Beliefs:


The theory associated with [REBT] hypothesizes the existence of four major irrational beliefs which underpin self-disturbance: demandingness, awfulizing, frustration intolerance, and global evaluations.


To illustrate each of these unhelpful assumptions, consider the following:


Demandingness – “I must be accepted by other people.”


Awfulizing – “It would be awful if I weren’t accepted by other people.”


Frustration tolerance – “I can’t stand not being accepted by other people.”


Global evaluations – “Life isn’t worth living if I’m not accepted by other people.”


Along with the ABC model, REBT promotes use of unconditional acceptance to help people to stop upsetting themselves about matters over which they have no control or little influence. Consequently, I don’t disturb myself with unhelpful beliefs about ostensibly distasteful words.


All the same, I think it’s worth critiquing some of Bishop Swan’s assertions. In chronological order, predating his assertions, and regarding only those examples which are pertinent to blog content I’ve previously posted, the following reflects my commentary on the religious figure’s X posts:


Thug = n*gger


In a blogpost entitled Keep Ya Head Up, I stated:


Much later in his career, 2Pac used his acting abilities to convince some people that he was a West Coast thug. Not all of us bought the act back then, especially those of us who were really in the streets and putting in work.


Was I calling 2Pac a nigger? No. Rather, I was referring to the actual definition of the word “thug”—a violent, aggressive person, especially one who is a criminal. Likewise, was I calling myself a nigger for having (allegedly) committed crime in my youth? No. Although, I did (allegedly) do some thuggish things.


Inner City = n*gger and Detroit = n*gger


In an entry entitled All We Do Is Drill, I questioned:


Is it rational to conclude that not a single inner-city black individual of relative youthfulness is capable of committing acts of violence? Is it reasonable to demand that people shouldn’t, mustn’t, or oughtn’t to discuss the issue of elevated criminal statistics in this regard?


Was I labeling all inner-city black individuals of relative youthfulness niggers? No. To do so would’ve represented a global evaluation, which is a form of irrational belief. Nevertheless, I do maintain that discussion about black criminality is as important as dialogue about white crime.


In the same All We Do Is Drill post, I stated:


Over the past couple years I’ve heard a lot of rationalizing discussion about violence conducted my members of urban populations. Although dialogue of this nature is wide-ranging, there are generally two major stances regarding the issue.


One group claims that predominately non-white and relatively youthful individuals are responsible for elevated crime rates in places such as Baltimore, Detroit, New Orleans, Atlanta, Chicago, and other urban areas. Generally, the violence is attributed to black males.


Yet, a separate group proposes that discussion of this matter is inherently racist and overall harmful, because the topic stigmatizes disenfranchised, marginalized, and oppressed people. Typically, obfuscation of the initial claim results in ad hominem attacks for those who remain critical of causative hypotheses related to observable violence. 


Personally, I maintain that in the interest of dialetheism, two opposing things can be true at once. As such, it serves as a true contradiction to propose that relatively youthful black males are often responsible for spikes in violence regarding urban populations, while also concluding that knowledge of this sort may stigmatize this particular cohort.


However, I disagree that dialogue relating to this matter is bigoted or injurious. Logically and reasonably speaking, the infusion of irrational beliefs regarding observable critiques and use of name-calling isn’t an argumentation tactic I support.


Here, did I refer to niggers? No. I offered rational critique concerning a racial component of my own identity. Moreover, I acknowledged the stigmatizing nature of the discussion. Nevertheless, the potential for stigmatization doesn’t negate the need for honest reporting of the issue.


Law and order = n*gger


Although I can’t recall drafting a post with this specific criterion, I address law and order separately throughout my blog. As an example, in an entry entitled Is This the Way Forward?, I stated:


As previously mentioned, one reason I left LEO [law enforcement organization/officer] was due to the hypocritical manner in which many LEOs behave. I observed far too many people willing to blindly adhere to questionable orders and violate the rights of U.S. citizens.


Was there any allusion to niggers in my discussion of laws and orders? No. While I remain critical of LEOs, though I try to obey the law, there is no dog whistle to supposed white supremacists within my blog when referring to law and order.


Personal responsibility = n*gger


Throughout my blog, I address personal responsibility. As a foundational example, consider my entry entitled Rational Emotive Behavior Therapy (REBT), in which I stated, “Collectively, personal responsibility and accountability relate to one’s ownership of Consequences in relation to an Action.”


When a person experiences an A-C connection and then believes something unhelpful about the matter, I invite the individual to take personal ownership for the consequence of the unproductive assumption. Is this representative of calling anyone a nigger? No.


Handouts = n*gger, Socialism = n*gger, and Entitlements = n*gger


In a blogpost entitled Calling DIBs on Gibs, I stated:


When I was a child, I participated in a game referred to as “calling dibs.” The rule to this children’s game was simple, “When someone says that they have dibs on something, they claim or declare rights to that thing before anyone else.”


Now, as a grownup, I observe many other adults playing a similar sort of game. Only, it relates more to the term “gibs,” described as, “Handouts given to or demanded by ungrateful people. Derived from childlike speech such as ‘gib me cookies.”


While the latter term is often used as a pejorative remark to criticize socialism and communism—neither of which I’m a fan—I wonder about its usefulness when describing demandingness, a concept addressed in Rational Emotive Behavior Therapy (REBT).


Did I infer that only niggers seek handouts? No. To the contrary, I specifically claimed that “many other adults” explore opportunities to extract wealth they didn’t earn through social welfare entitlements, as my rebuke of socialism has nothing to do with race.


Marxist = n*gger


Similar to my aforementioned critique of socialism and communism, in a blog entry entitled Let Them Fight, I stated:


One source explains that equality is the “access to and distribution of a set of resources evenly across individuals” and equity is the “access to or distribution of resources according to need.” The source adds, “Equality assumes that everybody is the same and everybody needs the same thing. But some people need more because they started with less.”


This framing may seem reasonable, or even good, moral, or appropriate to some people. Still, others—such as me—recognize the distinction as relating to Karl Marx who is credited as having said, “From each according to his ability, to each according to his needs.”


Affording people an opportunity to access resources will not guarantee success. The idea of equity presumably rights this perceived wrong by manipulating who receives access to resources.


I’ve heard people claim that equity essentially assures equal outcomes. I reject this conclusion, because restraining some people while elevating others isn’t about equality—it’s about power and dominance.


Forgive the lengthy self-referential context throughout the current post. Still, I think it’s worth demonstrating how my critiques expressed herein aren’t necessarily representative of allusion to all niggers, niggas, or black people in general.


Affirmative action = n*gger


I stated in a post entitled Bigots Gonna Bigot:


In blogposts entitled Kafka Trap and Ready for the Holler, I addressed a decision handed down by the Supreme Court of the United States (SCOTUS) concerning affirmative action in institutions of higher education. I applaud the Court’s conclusion and look forward to further legal action in employment settings.


Were my remarks reflective of niggers? No. Rather, I opined that people who opposed the decision by SCOTUS to strike down discriminatory policy appeared a lot like bigots—people who are obstinately or intolerantly devoted to their own opinions and prejudices.


Chicago = n*gger


This one is a bit trickier, because I chastise those black people who reject personal agency, as well as personal ownership, without castigating an entire race in a post entitled Juneteenth:


How did we go from a nation of “Don’t tread on me” to “govern me harder, daddy”? All the while, as I write this post, one source reports, “At least 23 people were injured, one fatally, when gunfire erupted early Sunday at a Juneteenth celebration in suburban Chicago, authorities said.”


Dear reader, who do you suppose pulled the trigger? Perhaps it was some of those “domestic terrorists,” purportedly of the “white supremacy” variety, I’ve heard so much about from the current administration.


If you’re gullible enough to buy that nonsense, I have a foot-long sandwich to sell you in “MAGA country,” though you’ll have to wait for bomb cyclone weather conditions and bring your own bottle of bleach for the charade. Also, I’m fresh out of nooses, so bring your own.


Although I did mention black-on-black crime, as well as a black hoax so-called hate crime, did I refer to anyone as a nigger in the post? No. Instead, I disputed the foolish notion that black people don’t retain personal agency and ownership for their behavior.


Critical Race Theory = n*gger


Having learned about this matter during graduate school for social work, I’ve written about it throughout my blog. In particular, I stated in a post entitled Welcome to the Sisterhood:


Aside from forced removal of children from families, social workers were said to have played a role in the segregation of social settlements and neighborhood houses in the U.S. during the Progressive Era. One may dismiss such behavior as common practice for the time.


However, a number of social work entities currently promote critical race theory (CRT) that also divides people. Per one source, “Critical Race Theory begins by asserting the importance of social significance of racial categories, rejecting colorblindness, equality, and neutrality, and advocating for discrimination meant to ‘level the playing field.”


Of course, those who support CRT initiatives may disagree. After all, these are significant incentives to promoting programs informed by CRT.


During my social work education, I was taught about how men, white people, and wealthy individuals were inherently oppressive. These groups were said to be incapable of overcoming their allegedly oppressive nature, though they could participate in activism as silent allies.


Wherein did I refer to niggers? I didn’t, though I criticized CRT measures. It’s easy for one to sit behind a digital screen and seemingly disparage an entire group of “wypipo” as ostensibly racist. However, when I’ve come with receipts herein, such irrational ridicule falls flat.


Woke - n*gger, and Diversity, Equity, and Inclusion (DEI) = n*gger


In a blogpost entitled Oki-Woke, Pinoke, I stated:


To some, DEIA [diversity, equity, inclusion, and access] is precisely what matters most in entertainment. This concentration on identity is often termed as “woke,” or as one source defines it, being “alert to racial prejudice and discrimination’ that originated in African-American Vernacular English.”


I don’t base my identity on being pro- or anti- this or that (e.g., anti-woke). I can oppose an ideological position without being wed to it, taking its name as my own. Nevertheless, while I refute wokeism, I don’t consider myself anti-woke.


Regarding DEIA – though often erroneously referred to simply as “DEI” – I stated in an entry entitled Catering to DEIA:


DEIA disseminated by mandatory human resources personnel, in institutions of higher education, within branches of government, as a component of criminal justice administration, through the rhetoric of mainstream and social media sources, and elsewhere is currently in practice.


Rather than group X, reader X, student X, or person X’s of the world taking personal ownership for their own wants and needs, society as a whole shares the strain of catering to these individuals. I imagine some people consider this as it should be.


An uncharitable interpretation of my statement regarding “these individuals” may render the verdict of racist propaganda, alluding to niggers. However, in neither my critiques of wokeism nor DEIA did I suggest such a thing.


Victim/Victim mentality = n*gger


The amount of projection contained in this assertion would be palpable if I weren’t aware of how the B-C connection is what causes feelings of disgust and nausea. Therefore, I’m not self-disturbed. In any case, I described my perspective of victim mentality, in a blogpost entitled Victimhood:


To summarize my findings, a victim is virtually anyone who experiences mistreatment. Victimization is simply the act of being victimized. Victimhood results through recognition-seeking behavior.


I have no interest in telling people it’s good, bad, right, wrong, or otherwise to use victimhood as a strategy for garnering sympathy. Similarly, it’s not up to me to inform others about how they should, must, or ought to behave.


When working with clients who’ve experienced trauma—whether or not they consider themselves victims, survivors, or thrivers—I invite them to consider how victimhood behavior serves their goals or interests. In other words, is perpetual victimhood useful?


There wasn’t use of the word nigger in the entire post. I further stated in an entry entitled Victimhood’s Journey:


To those who lack “boldness and the spirit of adventure,” one supposes an easier path to recognition and accolades is to wear the medal of victimhood. If this describes you, what will you do if thrust into a scenario in which the discomfort you’ve avoided will become your most familiar adversary?


I work with clients regarding tolerance and acceptance in relation to outcomes over which they have no control. There is no shame in being a victim or having been victimized. However, pinning ribbons of victimhood to your chest? Some may say, “Anyone do this just ain’t right.”


If person X presupposes that person Y’s criticism of victim mentality is referring to person X’s racial class, I question person X’s inherent self-disturbing belief in this regard. Is it others who presume you’re a nigger or is it you who may be the racist?


Per capita = n*gger


Here, another challenging example may be taken out of context. In a blogpost entitled The Soft Bigotry of Low Expectations, I stated:


Per capita (by head), group X commits a higher percentage of violent criminal activity in the United States (U.S.)—just above 50%, although comprising somewhere around 13% of the population. Statistically speaking, members of group X are more likely to be killed by members of their own group than any other U.S. group of similar measurement.


Nevertheless, potentially well-meaning bigots have applied [DEIA] standards regarding the miseducation of group X members. This is facilitated through Mockingbird media outlets, social media platforms, within the educational system, and elsewhere.


As well, criminal justice reform measures have paved the way for lighter sentencing measures of group X. After all, how will these otherwise disadvantaged people ever excel beyond the historic, systemic, and structural oppression to which they supposedly remain subject in the U.S.?


“Aha,” one may declare, “Got eem! See? Deric alluded to black people having a higher rate of criminal activity, per capita. Therefore, he’s essentially stating that niggers are violent!” Not so fast.


According to a 2023 article from The Guardian:


According to the FBI’s [Federal Bureau of Investigations’] new data, violent crime – which includes murder, robbery, aggravated assault and rape – dropped by 2%. Even as the number of people killed appears to be falling, some common trends persist. Black Americans, who make up 13.6% of the population, accounted for 56% of the more than 16,000 homicide victims in the US.


The sleight of hand addressed by the article occurs when focusing on black “homicide victims,” though not by reporting who perpetrates the majority of crime. Back in 2017, when crime statistic reporting arguably wasn’t as controversial as it currently is, the FBI reported that black people represented 54.2% of murder offenders.


However, since then, the Bureau appears to obscure data reporting. Therefore, for the sake of discussion, one will presume the 2017 crime statistic currently holds true. Now, I’ll offer a quick lesson about the meaning of per capita. According to one source:


Per capita is a Latin phrase literally meaning “by heads” or “for each head”, and idiomatically used to mean “per person”. The term is used in a wide variety of social sciences and statistical research contexts, including government statistics, economic indicators, and built environment studies.


To calculate per capita a person may divide the figure or value in question by the size of the population. Also, a per-person measurement reveals more than total (gross) value assessment.


For instance, suppose there are 100 people in a hypothetical room. I’m going to use rounded figures to make this exceedingly simple. 75 people are white, 15 people are represented by “other,” and 10 people are black.


In this example, we’ll bypass the 15 “other” category, because the current blogpost relates to “wypipo” and those who apparently are niggers. Now, let’s say that of the 75 white people, 25 of them are convicted murders.


Among the 10 black people, there are 4 convicted murders. From a gross value assessment, the number 25 is more than 4. However, per capita, the black murderers in the room represent a per-person measurement of more frequent murderous activity committed by a particular group.


How do we know this? 25 is 33.3% of 75. Therefore, rounding down, roughly 33% of the white people in the room are convicted murderers.


4 is 40% of 10. Thus, 40% of the black people in the room are convicted murders. Although the number of white murderers is overall higher, black people in the hypothetical room are more likely to have been convicted of murder – 33% versus 40%.


With this understanding, we can conclude that per capita, black people in the room are more violent than white people. Noteworthy, I’ve been diagnosed with an unspecified mathematics disorder and even I understand that per capita isn’t a racist measure – it’s a matter of statistics.


According to the U.S. Census Bureau, the 2023 population of white people in the U.S. was 75% and as referenced above, black people comprised 13.6% of the populous. Consequently, when the FBI reports that per capita black people commit more violent crime than any other group in the U.S., this isn’t a racist stat.


For all terms asserted by Bishop Swan which I didn’t directly address, I’ll be charitable to his claim by using the elegant solution. Suppose it’s true that specific phrases used by “wypipo” are perceived to allude to the word “nigger.”


Can one tolerate and accept that some white people don’t value or respect blacks? Why must so-called “wypipo” attribute worth to or admire a black person who uses the ostensibly offensive term “wypipo”?


Or is it the case that it’s acceptable for blacks to perceivably use racially-charged terms while whites are apparently criticized for doing so? An apparent double standard of this sort isn’t something I advocate.


While I take no issue with Bishop Swan exercising his right to free speech, I maintain that others also have a right to critique his assumptions. Herein, I’ve done precisely that while taking care not to defame this individual’s character.


As well, I remain aware of certain people, entities, and institutions which creatively allege that techniques I promote through the practice of REBT are apparently tools of white culture. For example, in now-deleted content from the Smithsonian National Museum of African American History and Culture, the following images were once displayed:  



To the Smithsonian’s credit, the following apology was issued:


“It is important for us as a country to talk about race. We thank those who shared concerns about our ‘Talking About Race” online portal. We need these types of frank and respectful interchanges as we as a country grapple with how we talk about race and its impact on our lives,” the statement said. “We erred in including the chart. We have removed it, and we apologize.”


Nevertheless, the images reveal how some people maintain views which I refer to as ostensibly racist—characterized by or showing prejudice, discrimination, or antagonism against a person or people on the basis of their membership in a particular racial or ethnic group, typically one that is a minority or marginalized.


I value and promote elements such as individuality, self-reliance, independence, autonomy, the Scientific method, objectivity, cause and effect relationships (e.g., the B-C connection), hard work, and goal-attainment. These are all matters which I use through practice of REBT.


Likewise, I advocate planning for the future, delayed gratification, progressing one’s interests and goals, approaching mental health with intention, action-orientation towards reducing self-disturbance, doing something to improve one’s circumstance, and decision-making.


Are these matters – all listed by the Smithsonian – not something that black people or even a “n*gger” can do? How racist is it to conclude such a thing?


The frivolity of this matter reminds me of a humorous adaptation of a Dr. Pepper jingle that the late rapper Eazy-E sung on N.W.A’s song “Niggaz 4 Life.” He stated, “I’m a nigga, he’s a nigga, she’s a nigga, we some niggas; wouldn’t you like to be a nigga, too?”


As I stated in a blogpost entitled Monolithic Misconception, black people aren’t a monolith – not in the U.S. or as a population worldwide. For instance, it isn’t as though Bishop Swan is the same as this black man, that black woman, all members of N.W.A, or even me – a multiracial psychotherapist.


Exchanging white robes and hoods for those of a black variety doesn’t shield people from their behavior. All the same, I support the ability for people to maintain perceivably racist attitudes.


Criticism of “wypipo” for allegedly alluding to the term “n*gger,” simply because one irrationally perceives racism, doesn’t appear any different to those of us who observe hypocritical behavior by other people – be they black or white.


Not every white person is racist. Furthermore, one wonders about those who perpetually seek to label behaviors in a racially discriminatory way when such action evokes the racially discriminatory behavior about which one criticizes.


If you look for racism around every corner and under every rock, maybe you’re the racist. Moreover, to use the scepter of religiosity while judging “wypipo,” all while forgetting Matthew 7: 1-2, is to open the door of judgement upon oneself.


All the same, I unconditionally accept Bishop Swan and those who share his worldview. This is because I like knowing who’s who when I observe people. As I stated in a blog entry entitled Accidental Racist:


I appreciate the sentiment of el-Hajj Malik el-Shabazz (Malcolm X) who stated about those who mask their racism:


Don’t say, “The whites down South, whites up North.” There’s no difference between whites in the South and whites in the North. Only, the whites in the South aren’t hypocritical about it. You don’t find any more inter— there is just as much social intermixing in the South as there — between the races as there is in the North. Only in the South, they let you know where they stand, and in the North they take a hypocritical approach or attitude or reaction.


White robe or black robe, referring to an entire group of people as “wypipo” or niggers, it makes no difference to me. Maybe you’re the racist if fixation on the color of one’s skin and not the content of one’s character is your modus operandi. Maybe.


If you’re looking for a provider who works to help you understand how thinking impacts physical, mental, emotional, and behavioral elements of your life, I invite you to reach out today by using the contact widget on my website.


As the world’s foremost old school hip hop REBT psychotherapist, I’m pleased to help people with an assortment of issues from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.


At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply helping you to feel better, I want to help you get better!



Deric Hollings, LPC, LCSW




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