Tag Archives: etymology

Shy

When I was in elementary school, my teachers described me as “shy.” A few of them commented that I was “creative” and “smart.” It’s strange how these adjectives for character traits came to shape how I perceived and pegged myself, and I suppose I’m not alone in this. I considered creativity to be something positive and smartness a little daunting, but I felt ambivalence around the term shy. In the 1960s, shyness could be an admired trait among girls because it meant we were not disruptive. But I didn’t think that was all so wonderful, when the children I admired were often loud and funny. While teachers might have appreciated shyness in a pupil, children tended to think me nerdy or, worse, standoffish and snobby. Shy was not much of a compliment.

shy (adj.) late Old English sceoh “timid, easily startled, shrinking from contact with others,” from Proto-Germanic *skeukh(w)az “afraid” (source also of Middle Low German schĂźwe, Dutch schuw, German scheu “shy;” Old High German sciuhen, German scheuchen “to scare away”).

Online Etymology Dictionary

Hence the metaphor of the shrinking violet, the wallflower. I was fond of plants, but I did not necessarily want to be one. The introverted, reflective young person is seldom socially popular in the USA, and my budding self-confidence took a hit in the public school environment. Was I really timid and easily frightened–or was I just dreamy, bookish, unconventionally funny, skinny, tall, bespectacled, and not particularly socially adept?

Elena Elisseeva, Spring Violets @ fineartamerica.com

One trait I developed as a shy child was a capacity to listen to others. I wanted to hear their stories, their points of view, their silly songs, their big ideas. What I regret is that later on, when I gained some self-confidence and began telling my own tales or dispersing acquired knowledge and advice, I lost some of my listening ability. It took hard work and practice on my part to feel secure when speaking to groups, and I started with the hardest practice: reading my own poetry aloud to other people. Eventually the shyness wore off, for the most part.

Then I had to get the listening back. Raising children was a tough balance between saying and listening. I fault myself for not listening quite enough. As an instructor, I found it difficult to listen to a group of students: too much cacophony, too many distractions, hard to gauge where the conversation was headed. I’ve always felt more comfortable with one-to-one tutoring, which makes listening so much easier. As this semester has wrapped, I find I am already dwelling on the fall. What did covid-protocol instruction teach me? Mostly that the listening is even more important than I thought. The students still feel freaked out; overwhelmed by, more than excited about, their futures. I can’t blame them and want to make room for their stories…not to shy away from them, especially if any of them are feeling “timid, easily startled, shrinking from contact with others.”

Squalls

It’s still March; and yes, a few daffodils had begun to bloom–and yesterday the weather was raw and today it is frigid, and both afternoons I got stuck in snow squalls while driving. Squall: a good word, apparently Old Norse in origin and related to squeal. My students were cursing the return to cold air. I put my mittens on and endeavored to teach myself patience. We do need the cooler currents, but the worst things about overall global warming are the meteorological extremes, the cold that is so cold and the snow that is oddly early or late and deep, the hurricanes, the hailstorms and tornadoes, the flooding.

Tree frogs know how to take care of themselves. They leave the trees and go back into amphibian dormancy until the weather breaks again. The shallow burrow where a tree frog waits out a spring freeze is called a hibernaculum. Days like this one, when the winter smacks back the warmth again, a hibernaculum appeals to me.

Having just returned from three days at a writers conference [the AWP], the concept of a solo burrow to recoup my energy fits the bill. The conference–largely due to covid 19– was not as well attended as those I have been to before (& required masks and a vaccine certificate); also, the Philadelphia Convention Center is vast, so I did not feel overly worried about the virus. The event felt as overwhelming as ever, though, and hard on an introvert. I did attend with writerly buddies, and met nice folks and learned new things. I remembered the lessons of past conferences in terms of pacing myself, purchasing books in a manageable fashion, and not lugging too much stuff around: general attending-a-conference navigation. One thing I will grouse about was my own inability to use a phone app to figure out what was going on where. My phone is small, and I am inept at its tech capacities. I prefer a paper guidebook, though I suppose that’s not as environmentally friendly.

Re-entry into my routine was bumpier than it used to be. I had post-conference physical aches and fatigue, and I felt oddly rattled intellectually, as if all those marvelous and interesting poems, concepts, people, theories, books, journals, programs, and voices had jumbled themselves into my brain and not finished synthesizing. I suppose that about describes it, too…it is a LOT to try to connect and to sort through. Worth it, however.

The upshot? I need my hibernaculum to screen me from the squall. But spring will come.

Photo by Eva Elijas on Pexels.com

Root

We do not always have words.

Even if language assists in the emergence of consciousness-as-we-know-it, even if the naming of things as sign or metaphor is, as most human beings believe, “uniquely human,” there are the inexpressibles. The things semiotics does not quite register.

Perhaps this obstacle–the obstacle of words themselves–is what made reading David Hinton’s China Root: Taoism, Ch’an, and Original Zen so difficult for me.

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Vincent Van Gogh, “Tree Roots” Van Gogh Museum: https://www.vangoghmuseum.nl/en/collection/s0195V1962

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The core practice of Tao seems simple enough, except that our self-identity-based brains do not want to work in that way: not to think of self as “I” at all, but to live in the real world as emergent and ever-changing cosmos watching itself, absent while present, non-being while being, receptive to all change as part of how the cosmos operates, experiencing the hinge of Tao, everything and no-thing. No you or I.

Can I put the concept into words? No. Can David Hinton? Well, sort of (while repeatedly telling his readers that it isn’t possible to put Ch’an into words).

Hinton takes an approach that is partly etymological–based on early and later Han characters in their logograph forms–and partly cultural, namely the influence that Indian Buddhism exerted on existing Tao concepts as Buddhism moved into China during the later Han dynasty. Thus, he divides the text into chapters, each illustrating a significant Ch’an component, practice, or idea.

The logic makes sense, and I have gained a lot of background on culture and Chinese characters in the process; but I cannot call this book an easy read. The blurb says it is “thoroughly gripping” and cites the author’s elegance and clarity. The blurb writer is, however, a Roshi, and thus much more familiar with Zen and writings on Zen than I am. I love the metaphor of the root for many reasons, and that aspect of the book works for me.

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Another part of the book that resonates with me is the chapter “Rivers-and-Mountains.” After reading Hinton’s explication of the calligraphy and painting meditation practice of long-ago Chinese artists and intellectuals, I have a fuller understanding of Zen as landscape, Zen as poetry, at least as [Hinton theorizes] it was practiced in ancient China. I have always felt drawn into such artworks, and now I have better insight as to why that is.

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I will have to re-read China Root again and again if I am to understand it, though. Or perhaps just work with more ordinary diligence on landscape meditation made present through poetry.

Even though enlightened awareness–among other things–cannot really be expressed in words. 😉

@, &, etc.

Decades ago, when I worked in the graphics and typography industry, I became fascinated with ligatures * and “special characters” (which sounds like a euphemism of some kind). Some font designers seemed to share my interest and to design particularly elegant or amusing symbol characters and ligatures as options, though the classic ones have long since gone out of style.

The symbol ampersand supposedly evolved out of the Latin word et (as in et cetera), into “and per se and”–but now it simply means “and.”ampersand

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That character-ligature-symbol gets used frequently in logos, headlines, labels, cartoons. I like the over-the-top swash versions of ampersand just for fun, though I would not specify them in a design; they tend to be hard to read.

Several of the special characters find employment in legal documentation or academic writing, the only places you are likely to find  ‡, §, and Âś . They’re quaintly antique, but useful. The symbol for “at,” however, was underused when I worked in the field in the 1970s and 80s. It seemed to be going the way of the §.

What a difference a world-wide web makes! Now, of course, @ is ubiquitous, instantly recognizable, and used in logos, brand names… etc.!

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What we might notice here is that symbols change over time; status varies as social requirements vary, and what’s considered relevant or useful in one era or with one technology can fall into disuse or neglect depending upon the times. Do we regret their fall from grace? Perhaps for a generation or so, and then “they’re history.” If we value history, we geek around in scholarly or enthusiastic amateur ways, recovering past usages and the social norms of past eras. But we seldom insist upon a return to most of them. What endures overcomes the norms. I am curious as to what will endure.

Yes, this is another one of my analogies to the present moment.

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@ 6 am
wren & sparrow chitt-errrr
etc.

(Just a lot of twitter noise.)

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*The etymology of the word is as follows (thank you Online Etymology Dictionary): c. 1400, “something used in tying or binding,” from Middle French ligature “a binding” (14c.), from Late Latin ligatura “a band,” from Latin ligatus, past participle of ligare “to bind” (from PIE root *leig- “to tie, bind”). In modern musical notation, “group of notes slurred together,” from 1590s; of letters joined in printing or writing from 1690s.

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cf : The term ligature, when used in medicine, means a thread or cord that ties off a blood vessel. Now you know!

Monumental

Historical record is a palimpsest, erased in whole or in parts and reinterpreted, rewritten, revised, rebuilt, restructured, reconsidered, and–often–reviled. In the USA, we are once again evaluating our statuary monuments. Columbus. Juan de OĂąate. Mayor Frank Rizzo. General Robert E. Lee. 

What a society considers beautiful, or of aesthetic value, usually differs little from what it considers to be of cultural value. Such judgment seems natural; but it frequently provides societal blinders because citizens want to avoid what’s ugly, brutal, and complicated. If it’s good, it must be beautiful; if it is beautiful, and has been around a long time, it must be a good symbol for our society.

One thing about a symbol is its simplicity–we think we know exactly what it stands for, and we can admire our own reflections about that shared idea. Except that human perspectives are annoyingly unique, and it turns out we cannot even agree about what a symbol represents, let alone what it means, and whether or not it should be interpreted in the context of the society that created the symbol or in light of the point of view of the person who now perceives it.

Monuments, though we think of them as commemorations or reminders, are intentionally raised up to become symbols or icons in a way at variance with the more common, individual headstones or grave markers. They are not art but society’s major markers. I learned about the difference a decade or so ago on a visit to the University of Pennsylvania Museum of Archaeology and Anthropology (Penn Museum). A tour group was walking through the Ancient Egyptian galleries, and one of the visitors asked the docent about how and when the artistic styles of the large sculptures changed.

“Anthropologists seldom refer to these objects as art, actually,” replied the docent. She went on to add that while they are beautiful and most people think of them as art, the monuments really were indicators of society–status, leadership, importance in the world of the time. While they seem lasting to us, because they’re large or carved of stone, they were created by craftsmen, not artists. No one cared who made them; they were there to tell the people living in the cities, towns, and countryside who was in power, whom to worship, and what the governing powers valued. Many statues were destroyed or vandalized once a nobleman was out of power. It didn’t matter that they were made of stone, or whether they were aesthetically beautiful or made by a renowned craftsman–the figurehead kings or gods were no longer important. They could safely be demolished.

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Granite sphinx of Ramses II, Penn Museum

Or re-used. Speaking of palimpsests, read about this sphinx at the Penn Museum’s gallery. The cartouches show definite signs of having been repurposed from a previous pharaoh. “The previous king’s name is entirely eradicated.”

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If you suspect I am making an analogy to current events, you suspect correctly. It is human nature to want things to stay as one remembers them, and we tend to feel confused when change occurs rapidly. But renaming, erasure, and destruction of socially-sanctioned monuments has been going on for a long, long time. We should not be as surprised as news media seems to want us to be when monuments become controversial.

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The Online Etymology Dictionary says this about the word monument:

late 13c., “a sepulchre,” from Old French monument “grave, tomb, monument,” and directly from Latin monumentum “a monument, memorial structure, statue; votive offering; tomb; memorial record,” literally “something that reminds,” a derivative of monere “to remind, bring to (one’s) recollection, tell (of),” from PIE *moneie- “to make think of, remind,” suffixed (causative) form of root *men- (1) “to think.” Meaning “any enduring evidence or example” is from 1520s; sense of “structure or edifice to commemorate a notable person, action, period, or event” is attested from c. 1600.

Monuments relate to thinking, to memory. We want our thoughts to endure–our society, our “own way of life”–to last forever, because we know we will not last forever.

Monuments have the disturbing quality of often belonging to only one group in a culture, however. The victors, or those who wish they had been victors. The victims, mourned. The powerful, because they have the means to build monuments. Monuments can fade from significance; the culture can change its point of view, making the old statues controversial or useless; new leaders can appear.

I am rethinking what I consider to be cultural and social monuments.

Here’s something I love to hear when my head and heart get too full of complicated histories and emotions: Sam Cooke’s “A Change Is Gonna Come,” sung by Otis Redding. *

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* [FYI from Wikipedia: “In 2007, the song was selected for preservation in the Library of Congress, with the National Recording Registry deeming the song “culturally, historically, or aesthetically important.”[2]]

Forward

Lately, less gardening and more writing; we have experienced the region’s not-uncommon August/September drought period. My vegetable garden has given me about all it can at this point, so what remains to do is clean up. That’s a job that will have to wait, because I’m processing new poems instead of pears.

I tell my students that writing is a process, but the processing I’m doing now is more akin to the verb form of process, in the sense of “to treat raw materials in order to change or preserve them” (Merriam Webster). That could be another metaphor for the revision process…

Also applicable is the etymology of the word process {from pro “forward” (from PIE root *per- (1) “forward”) + cedere “to go”}.

So, forward I go. More drafts, more changing the raw materials of poems (what would those be? words? ideas? emotions? observations?). More going forward into the whole process. “Without hope and without despair.” (That’s Dinesen by way of Carver.)

 

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Influences, personal & poetic

Someone recently asked me what my poetic influences were. I admitted to some confusion about the meaning of “influences” in this question. “Do you mean which poets wrote work that influenced my writing style, or do you mean what sorts of people or experiences or art had an influence on the things I write about?” I wondered. Or maybe which poets’ lives influenced me somehow? There are so many ways to interpret that question.

I did assume the person meant the noun form of influence:

influence n. [ C/U ] us ​ /ˈɪnˌflu·əns/ ​

Cambridge Dictionary of English

the power to have an effect on people or things, or someone or something having such power. The kid next door is a bad/good influence on Kevin. She used her influence to get her son a summer job.

The Online Etymology Dictionary says that the word was originally an astrological term (13th-14th c) that described how stellar positioning acted upon human destinies. It designated a “flow” from the stars, but also “a flow of water, a flowing in,” from Latin influere “to flow into, stream in, pour in,” from in- “into, in, on, upon” (from PIE root *en “in”) + fluere “to flow.” What star streamed its power to me or exerted its effect upon my writing?

When I read a wonderful poem, I do feel the piece has exerted its power, that language, words, imagery have the strength to sway my emotional field. After reading an entire collection by a good writer, I sense a resonance–intuitive, unsettling. Sometimes, the work evokes in me a desire to do what that writer has done. That’s one type of influence. The list of such writers would be lengthy indeed.

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Other influences, though–amazing works of art, thrilling architecture, deeply moving music or dance–I could not exempt those as streaming into my consciousness, awakening me to something new. Or human beings, especially those I love best.

And places. Environment matters to my poetry. In the city, I wrote city poems. In the country, I write country poems. After I’ve traveled somewhere new to me, I conjure the place in my mind and it exerts its own kind of power on me.

Influences, in my writing life, are generally bound to experiences; I’m not a very imaginative writer. “A change in the weather is sufficient for us to create the world and ourselves anew,” wrote Proust. I am not contradicting myself in this paragraph. But I think I will have more to say on this topic soon, once I mull it over a little longer.

Whelmed

The other day, I mentioned to a friend that I anticipate a busy May, what with sundry beloveds graduating and having birthdays, and visitors from far places, and the end of the academic year at my place of employ, and prime planting-out-the-vegetable-garden season upon me…

She said perhaps I am overwhelmed.

All of the above events are wonderful things. And I have considerable help in accomplishing them, so there are no great burdens on my shoulders. Overwhelmed sounds, well, overstated. That got me thinking about the words overwhelmed and its opposite, underwhelmed–is there a “whelmed,” just on its own?

Turns out there is (archaic, notes Merriam-Webster):

WHELM transitive verb
1. to turn (something, such as a dish or vessel) upside down usually to cover something; cover or engulf completely with usually disastrous effect
2. to overcome in thought or feeling
intransitive verb to pass or go over something so as to bury or submerge it

And its source is Middle English (thank you, Online Etymology Dictionary):

early 14c., Middle English whelmen “to turn upside down”… Figurative sense of overwhelm as “to bring to ruin” is attested from 1520s.

Maybe I am whelmed, then, as per definition 2 above; the feeling I have doesn’t jive with the connotation of “to bring ruin.”

At any rate, I herewith offer some diversions by writers of other blogs and sites instead of my own work–with the exception of the first link on “Say It Today.” Read and explore and allow what’s delightful to wash over you without disastrous effect.  🙂

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From Haverfordwest Library, accessed through Casgliad y Werin Cymru

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Brothers & Storytellers, a brief essay of gratitude at Say It Today

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Lesley Wheeler’s delightful, on-the-spur-of-the-moment, Day 29 of National Poetry Month poem should amuse those who write poetry and those who meditate and…well, just fun.

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Donna Vorreyer on writing “a whole lotta poems.”

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Kelli Russell Agodon on writing a poem a day (and forgetting about quality).

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Finally, Theodora Goss on love, home, and work–priorities that feel pretty “right” to me.

Obstructions

Things that get in the way, viz., from Online Etymology Dictionary:

1530s, from Latin obstructionem (nominative obstructio) “an obstruction, barrier, a building up,” noun of action from past participle stem of obstruere “build up, block, block up, build against, stop, bar, hinder,” from ob “in front of, in the way of” (see ob-) + struere “to pile, build” (from PIE *streu-, extended form of root *stere- “to spread”).

I’ve been in an odd sort of writing funk–not a writer’s block in the classic sense, because I am writing–both prose and poetry. Drafting, anyway. I feel the obstruction in a different area of the writing life, about which I’ve written in the past: publishing, submitting work, creating the manuscript…getting the work into the world. All writers face these issues if they want their work to find its readers.

My current obstacle is … motivational? existential? self-inflicted? I have not decided yet, but it feels real enough. I want to put together another manuscript and have, I think, enough completed, “good” poems to make a manuscript; many of them have already appeared in literary journals. What stops me from corralling the poems together and composing my next book?

I know what it is.

My not-yet-second book stops me.

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Sir John Tenniel, of course.

After about 7 years of endeavoring to get The Red Queen Hypothesis into print, no takers. Perhaps I have not sent it to enough publishers or contests, but I have done what I can given time and budget constraints. Perhaps, though I have had four excellent critical readers consult with me on it, the book still needs work; maybe the poems just are not strong enough (though the majority of them have previously been published in journals).

Maybe the book is simply too quirky to find a comfortable publishing house; I admit that I knew that before I even began submitting the manuscript around. The poems are semi-formal (yes, like a prom!). They range in form, and many of the poems use nonce forms, invented forms, slightly-damaged versions of formal poetry, and also free verse. Rhyme, off-rhyme. Rhythm, meter, off-meter, sprung rhythm. But a mix of these.

Outliers are often difficult to place, particularly when the imagery of the poems tends toward the natural environment, and the subject of the poems tends toward the speculative, and yet nothing about the poems is particularly edgy or youthful or ground-breaking.

This book represents me, the person (not just as poet) perhaps too well. I do understand why it’s been difficult to place.

As to how RQH acts as obstacle in my writing life? Um. I guess I have to say I am finding it hard to move to the NEXT manuscript when THIS one still hangs out in my psyche and on my hard drive, unpublished. I know that should not impede me; I have many colleagues who work on multiple books simultaneously, sometimes even books in different genres. How they do that remains a mystery to me, however; I guess I do not share that operating system–though I dearly wish I could learn it.

Etymology tells me I am building up a hindrance. There are other things building up can do, though. I need to build up a way over…and then “to spread” the words, perhaps in some other way. Maybe even self-publish. Or put aside the foundation I have built and use what I learned in that process on the next composition.

What is an obstruction but a challenge to surmount?

Cosmogenic questioning & play

“We may note in passing that the cosmogenic question as to how the world came about is one of the prime pre-occupations of the human mind…a large part of the questions put by a six-year-old are actually of a cosmogenic nature, as for instance: What makes water run? Where does the wind come from? What is dead?” (Johan Huizinga, Homo Ludens, p. 107)

We have, for many such questions, science-as-answer; but scientific answers do not always satisfy the ontological inquiry of the child. I recall hearing adult answers to my own questions–similar to these–and feeling that I was now supposed to consider the matter closed, the problem solved.

But it wasn’t. Not to my mind. I just was not able to express my dissatisfaction in a way that grownups would understand, and perhaps they would have been unable to respond to me at any rate. It was so frustrating, the problem of communicating perspective.

Rather like a riddle.

Which is what Huizinga gets to in this book: riddles, games, play, and how these activities grow into and perhaps structure (or underpin) culture. If humans are the story-telling animal, it’s also possible we are the questioning animal, that play turns into contest through the practice of making riddles.

Creating our own problems, as it were. “Just throwing that out there,” as a friend of mind says when playing Devils’ advocate. (Note in that common phrase: “playing…”) (See the etymology, literally “thing put forward,” below!)

We question origins, and we pose problematic questions–and we do these things as soon as we can speak!

πρόβλημα

Online Etymology Dictionary says: late 14c., “a difficult question proposed for solution,” from Old French problème (14c.) and directly from Latin problema, from Greek problema “a task, that which is proposed, a question;” also “anything projecting, headland, promontory; fence, barrier;” also “a problem in geometry,” literally “thing put forward,” from proballein “propose,” from pro “forward” (from PIE root *per- (1) “forward”) + ballein “to throw” (from PIE root *gwele- “to throw, reach”)…Meaning “a difficulty” is mid-15c. Mathematical sense is from 1560s in English.

Philosophy, Huizinga posits–and religion–developed out of this human need to structure language into language games, to pose problems, thus creating space for wordplay and riddle or secret-knowledge contests. *

Poetry soon grabbed onto wordplay because poetry has a way of taking on all of culture, incorporating and resisting social norms and practices, reflecting society back to itself, asking cosmogenic and problematic questions. Indeed, do a brief scan of anthropology or history and it’s easy to find cultures in which poetry features in the games of noblemen and warriors and gods. (See Huizinga’s book, which enumerates many).

Also, wordplay, puns, connotations and allusions are fun.

This weekend, I want to get back to playing with words.words-from-letters-magnetic-poetry-kit-geek-words-letters-for-refrigerators-words-with-letters-maker

 

 

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* ie, Descartes, boy, did he have problems! Both mathematical and mind-body problems, though he was better at the former. (Sorry for the silliness).