native americans

Why Language Choice Is Crucial in Events

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3–5 minutes

Words Matter: 10 Phrases We Should Rethink in Events—and Beyond

(inspired by Daria Knupp’s piece at Personify)

We all know words can inspire, connect, and excite—but they can also alienate, offend, or sound tired. Daria Knupp, Sr. Content Marketing Manager at Personify, recently published a thoughtful article. It lists 10 words and phrases we should stop using in the events industry. We should consider avoiding them everywhere. Her list stopped me in my tracks—and it will surprise you, too.

We use these terms often at conferences, in meetings, and in our everyday work to convey intelligence, wit, and creativity. Nevertheless, some have roots in stereotypes, outdated social theories, or even deeply offensive historical contexts. Here are highlights from Knupp’s list. I also include my own reflections on why they matter. Additionally, I explore how we can do better.

Phrases Worth Rethinking

  • “Guru” Originally, the title of the highest spiritual leaders in Hinduism and Buddhism. Using it casually—“event planning guru”—can trivialize a sacred role. Try “expert” or “specialist” instead.
  • “Pow Wow” is not just a “quick meeting.” It’s a sacred Native American gathering of community and celebration. Try “meeting” or “collaboration.”
  • “Tribe” is often used to describe a network or support, but it is tied to outdated and harmful stereotypes. Swap in “team,” “group,” or “cohort.”
  • “Nitty Gritty” Commonly meant “the essentials,” but it was rooted in references to the slave trade. Use “details” or “essentials” instead.
  • “Hold Down the Fort” Seems harmless, but it was initially tied to colonial conflicts with Native Americans. Consider “supervise” or “manage.”
  • “Tipping Point” was popularized by Malcolm Gladwell, but historically referred to racial “thresholds” in neighborhoods. Try “pivotal moment” or “milestone.”
  • “Rule of Thumb” Linked—to wife-beating folklore. Safer to say “general guideline” or “industry standard.”
  • “Crazy” or “Insane” Using mental illness terms casually undermines efforts to destigmatize. Replace with “absurd,” “outrageous,” or “ridiculous.”
  • Buzzwords like “Synergy,” “Leverage,” and “Bandwidth” Overuse makes you sound like a cliché. Switch it up with plainer language.
  • Hyperboles. Nothing wrong with exaggeration—but when overdone, it can make you less credible. Mix in metaphors or puns for variety.

Personal Reflection: A Lifelong Connection

I’ve had very close Native American friends who have been like family to me for nearly fifty years. Through countless conversations, shared meals, and life’s ups and downs, similar concerns about language never arose. We always spoke openly and comfortably with one another, and I thought we understood each other fully.

Now, reading about the origins of these words and their potential to harm, I have to ask myself—was I wrong? Did I unintentionally cause pain, even to the people I love and respect? This personal reflection can make the audience feel empathetic and introspective. Did my long-held assumptions give me a sense of being “above” the issue when in reality I wasn’t?

This is why articles like Daria Knupp’s matter. They challenge us to reevaluate. They help us check our blind spots. They make us confront how easy it is to inherit language without questioning it. This can make the audience feel motivated and empowered. I hope that in sharing this, readers will pause. I hope they think: if language is so powerful, what can we do to use it better?

Why This Matters

As Knupp points out, we interact with thousands of attendees, exhibitors, colleagues, and friends. Every word choice carries weight. Being mindful of language isn’t about being “too sensitive”; it’s about making sure everyone feels respected and included. And honestly? It makes us sound more intelligent and up-to-date.

For me, this list was surprising because so many of these phrases have been normalized. Seeing their origins laid out in one place makes me rethink my own habits. It also makes me curious—what other everyday expressions are we using without realizing their history?

The Takeaway

Language evolves, and so can we. By phasing out these outdated or offensive terms, we show ourselves as thoughtful professionals and better human beings. Words shape experiences. They can also change them—for the better.

By Benjamin GroffMedia© | benandsteve.com | ©2025 

NOTE: We live in a time when there’s a relentless push to roll back equality. Efforts aim to undo hard-won progress toward balancing the scales between the haves and the have-nots. Reports like this stand as a vital reminder. There will always be voices, somewhere, willing to rise for decency, fairness, and moral courage.

How Western Movies Perpetuate Harmful Stereotypes of Indigenous Peoples

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By Benjamin GroffMedia© | benandsteve.com | 2025 Truth Endures©

3–4 minutes

I was watching an old Western on television this past weekend. You know, the kind—cowboys and Indians. Or, as we might say today, American Ranchers and Indigenous Peoples.

The film, likely made in the 1950s, had the signature gloss of that era’s post-war cinema. Still, something about it suggested it was possibly shot even earlier, maybe in the 1940s. It was only later spliced, refitted, and packaged for the screen. The costumes, dialogue, and scenery all hinted at a time when the stereotypes were deeply ingrained in the script. They weren’t even questioned.

I probably watched that movie as a kid. I was sitting next to my father, not giving it a second thought. Back then, it was just another Western. But this time around, with a different set of eyes, what I saw was jarring.

It followed the predictable narrative: the cavalry riding in to tame the West and keep the “Indians” under control. Two delicately dressed white heroines were caught in the middle of a brewing conflict. A white doctor stood out as the lone character who dared to see Native people as human beings. He was mocked and ostracized for his compassion. This was especially true when a malaria outbreak swept through the tribe. He insisted they deserved treatment.

At one point, he stood in a room full of fellow whites. He asked,

“Do you think Indians are not human beings? Human beings like you and me, who deserve to live and be healthy?”

And one of the prim ladies, her hair perfect and her face untouched by empathy replied:

“I don’t know… how could they be?”

To which others in the room nodded and added, 

“That’s right.”

“Of course, they’re not!”

“No way, in God’s name.”

I sat there stunned, wondering:

“How did a line like that ever make it into a movie script?”

Even more troubling:

“How did it get past editors, producers, censors—only to be broadcast, repeated, and absorbed by generations?”

It wasn’t just offensive. It was abusive. And it made me sad.

Is there a historical context to such language? Possibly. But what would a young Native American child feel sitting in front of that screen? Would they see their life reflected as something lesser—something not worthy of protection or dignity? Listening to the white characters, it certainly felt that way.

And it took me back to where I grew up.

I’m from the Kiowa and Comanche Counties area in Oklahoma—Caddo County, specifically. I was raised alongside Native American children, many of whom I called friends.

Later in life, I worked in law enforcement and came to know tribal members through both personal and professional relationships. I learned a great deal from them—about their culture, their pride, their pain.

When I started in law enforcement, the department had an initiation ritual. It involved arresting a man nicknamed Fifteen Thousand. He was a Native man, around 50 years old, who’d been detained countless times—hence the name. His real name was Thomas Kamaulty Sr.

He was the first person I ever arrested as an officer. 

And, in time, Thomas became the first person I ever saw get sober. That meant something.

Ira Hayes

I also think about people like Ira Hayes. He was a Pima Indian from Arizona. Ira helped raise the flag at Iwo Jima during World War II. A hero by every standard. And yet, like Thomas, Ira suffered. Both carried the scars of discrimination and trauma. Both turned to alcohol as a way to numb the soul-deep wounds this country handed them.

We often ask why these cycles exist—but we rarely admit the truth: it’s because we’ve designed them to. We’ve placed people like Thomas, like Ira, into roles and systems. Their suffering can be managed. Their voices are diminished. Their lives are controlled. That was always the plan. And until we stop pretending it wasn’t, the script will keep playing—over and over again.