To a question on Quora about the “difference between ‘I am’ and ‘am I,’ I submitted this answer:
Inflections in a language are changes within words that indicate attributes such as tense, case, number, gender, and so forth. For example, the English-language suffix -ed to show past tense is an inflection.
English uses few inflections compared with, say, German, which is said to be “highly inflected.” Instead, English relies upon word order. The statement “I do play the trombone” has a meaning quite different from the question “Do I play the trombone?”
Thus, “I’m” (or “I am”) is understood in English to begin a statement, whereas “Am I” usually introduces a question. Interestingly, you will rarely hear English-speakers say “Am I not?” Someone arriving tardily to a meeting will rush into the room, panting, “I’m late, aren’t I?” It’s ungrammatical, strictly speaking, but the logical contraction “amn’t” does not exist in English. “Aren’t I” is acceptable in virtually every context.
What I did not say, because it wasn’t germane to the question, is that the much-maligned word ain’t could slip neatly into the first-person-singular negative interrogative form of the verb to be. I would go so far as to say that “ain’t I” is better, grammatically speaking, than “aren’t I.”
When I was learning the language, ain’t was the grammatical scarlet A. It scorched the air like a cussword in a deacons’ meeting. A person who said “ain’t” was not only linguistically inept but also considered intellectually backward and socially inferior, one of the great unwashed, fortunate to have shoes and clean underwear, probably living in a rusted-out trailer, three kids to a room. Ain’t is probably the most stigmatized word in the English language.
No one is sure why this is so, as, indeed, ain’t was standard for centuries among cultured speakers in literature, particularly in Britain. “For most of its history, ain’t was acceptable across many social and regional contexts. Throughout the 17th, 18th, and 19th centuries, ain’t and its predecessors were part of normal usage for both educated and uneducated English speakers, and was found in the correspondence and fiction of, among others, Jonathan Swift, Lord Byron, Henry Fielding, and George Eliot.” (Wikipedia)
Logically, we might as well say, “I amn’t.” It would be consistent with the second and third persons, as in, “You aren’t,” and “he isn’t.” But the issue doesn’t arise in the declarative form because we contract I with am and say, “I’m not.” Only in the interrogative do we come up against the lack of a contraction that makes grammatical sense, and so, rather than say, “I’m late, am I not?” which is just too, too prissy for us plainspoken Americans, we blurt, “I’m late, aren’t I?”
And we’ll keep on committing this same solecism, as long as the grass is green and the skies are blue, because, thankfully, language is not math and there are quirky inconsistencies at every turn. Are there not? And would we truly have it any other way?
An Athwartships Sort of Day
IT’S EASY ENOUGH TO BUMP ME OFF-TASK; throw a word such as DEPERM in my path and I’m off to the races.
I encountered DEPERM during a friendly game of Words with Friends. It was Janice M., one of my friendliest (and most formidable) WWF rivals, who laid out DEPERM for 39 points. My first thought, when I saw the unfamiliar word, was “hair.” Most of my woman friends have, at least once, permed and regretted it. Was it now possible to UN-perm? Had I stumbled on a new solution for overcooked hair?
Turns out DEPERM is a nautical thing. According to dictionary.com, to deperm is to “reduce the permanent magnetism of (a vessel) by wrapping an electric cable around it vertically athwartships and energizing the cable.” Wow. Move over, deperm. Make way for athwartships.
Athwartships (say it five times real fast) means “sideways (across a vessel),” but it’s far too delicious a word to withhold from landlubbers (see below). Think of parents whose kids are just starting to dress themselves: “Great job, Belinda! Oh, but you’ve put your left sock on athwartships.”
A landlubber is not a land-lover so much as a person who is unfamiliar with sailing and the sea. Sailors, it seems, use the term with contempt. Lubber, meaning “lout” or “clumsy person,” comes down to us through Middle English, possibly from Old Norse. I learned this from Kevin Stroud, whose podcast on the history of the English language is tied for first place in my PPR (personal podcast ranking), alongside David Crowther’s History of England.
Podcasts contributed a great deal to my sanity during two years when I was ill. For days on end, the only voices I heard were Kevin’s and David’s, and I realized that these guys need more than good material. They have to be credible, entertaining, and trustworthy—the last, because, after all, I was letting them into my bedroom.
David, in particular, kept me laughing. As a demonstration of his offbeat approach to history, I’ve transcribed the last few minutes (starting at 30:57) of History of England Episode 121, “Counter Revolution,” in which David is describing some of the holy relics that drew European pilgrims to religious shrines during the Middle Ages. My transcription isn’t perfect. It conveys nothing of David’s flawless comic timing. For that, you’ll have to listen to the podcast.
Occasionally a British idiom or pronunciation slipped by me. I omitted David’s mention of a relic that sounded like “the Holy Hand Grenade at Antioch” because I’m pretty sure medieval armies didn’t have hand grenades.
Once at the shrine, the pilgrims would pay money to go and see the holy relic. At Walsingham, for example, we are talking about a sealed jar containing the Virgin Mary’s milk. Nails were very popular, and bits of wood from the True Cross…. Durham [Cathedral] proudly boasted the body of Saint Cuthbert but also the head of Saint Oswald. At Hailes Abbey in Gloucestershire, they had a vial of Christ’s blood. At [the Abbey of] Fécamp in Normandy, they had Mary Magdalene’s entire arm… until Saint Hugh rather ruined it all by nibbling off a bit of her fingers….*
None of these, of course, competed with the big one…. I speak, of course, of Christ’s foreskin. The Holy Foreskin, as it was known, turned up in 800 A.D. when Charlemagne presented it to Pope Leo. It was an object of great popular veneration, as you can imagine. Indeed, like any relic it was capable of performing miracles, so that even Saint Bridget was able to report that when an angel dropped bits of it on her tongue she had an orgasm, which, it appears, for Saint Bridget was a twenty-four-carat miracle….
But there was a problem…. Rival foreskins kept appearing, until eventually there were twenty-one Holy Foreskins spread around Christendom… [creating] something of a glut in the foreskin market…. Monks kept appearing in Rome demanding that the Pope make a ruling on which was the authentic foreskin. One theologian tried to solve the problem by claiming that the Holy Foreskin had ascended into Heaven to become the rings of Saturn…. Eventually the Church cracked… and in 1900 it became a crime worthy of excommunication to even talk of the Holy Foreskin. I await my Bull of Excommunication as we speak… but I give notice that any foreskins found lying around my house will be binned rather than venerated.
* Saint Hugh—at that time Hugh of Lincoln; he wasn’t canonized until 1220.
A podium is something you stand on
THE ENGLISH LANGUAGE NEVER STOPS EVOLVING. Since I’ve learned to accept change as an inevitable and even beautiful quality of our language, I’ve become more flexible, less rigid, and more adventurous about choosing and arranging words on a page. Right. When pigs fly and hell freezes over. I hate change. If it were up to me, the Dodgers would still be in Brooklyn.
Change is sometimes necessary, even beneficial. I get that. Pantyhose had to go. Lard in the cupboard, lead in the gasoline… I don’t miss them. But the English language is, for the most part, nontoxic and fat-free, so let’s not mess with it more than we have to.
There must be a better way to write respectfully than this:
Someone’s at the door. I wonder what they want.
Someone’s at the door. I wonder what he or she wants.
The latter is “correct,” but neither is going to win a prize for dialogue. No one talks like that, just as no one answers the question “Who’s there?” by saying—correctly—“It is I.” We can be forgiven for colloquial speech that breaks the rules… until it descends into grunts and snarls. I’ve been embarrased by my own mumbles lately during the half-block stroll to the grocery store. I usually pass other pedestrians, and one of us says something on the order of
“How ya’ doin’?”
Understanding that this isn’t a request for an organ-by-organ medical status report, I used to answer…
I’m doing well, thanks. How are you?
…but lately what comes out of my mouth sounds more like this:
Doin’ gud. H’boucherself?
Speaking is work…
…a highly complex motor task that involves approximately 100 orofacial, laryngeal, pharyngeal, and respiratory muscles… [http://en.wikipedia.org/wiki/Speech_science]
and we sometimes take short cuts. Over time, our sloppy speech becomes formalized in the language. What’s a contraction, after all, except sanctioned laziness? It’s easier to say “didn’t” than “did not,” and even easier to say “di’n’t,” dropping that second pesky plosive altogether.
This is nothing new. The word lord, for example, comes from the Old English hlāfweard with a meaning similar to “breadwinner.” I learned this from Kevin Stroud on his excellent History of English Podcast (mandatory listening for anyone who’s interested in English-language and British history). Kevin explains how our language evolves to reflect the way we actually speak. A word’s journey from its earliest appearance—quite possibly among the ancient Indo-European people long before there was an alphabet—to its current spelling, pronunciation, and usage, can be a fascinating tale. When you know the word’s story, you don’t like to see it misused.
Consider, for example, the beleaguered podium. If ever a word deserved mercy, surely podium is that word. It’s expected to do not only its own job—that is, to be the word associated with a low platform of the type shown in Fig. B (above right)—but also the job of another word, which was assigned hundreds of years ago to objects such as that shown in Fig. A (above left); and that word is lectern.
- A podium is a platform upon which a speaker stands.
- A lectern is the tall desk or stand, usually with a slanted top, that holds the speaker’s books, notes, sermons, and so forth.
- You stand on a podium and behind a lectern.
As a rule, using the wrong word interferes with communication, but that’s not the case here. If I ask, say, the Scratchnsniff triplets to come on stage by summoning them “to the podium,” and there is no podium—only a lectern like the one shown in Fig. A— the siblings will cope. They won’t get lost or wander around looking for the podium that wasn’t where it was supposed to be. Why? Like 58.17 percent of the English-speaking population, they think that podium and lectern are synonymous.
I stand by podium for a different reason—its etymology. Podium is related to the Greek word pous “foot.” Octopus has the same root. Did you know that the plural of octopus is octopodes (if you are Greek)? Pous evolved from the Proto-Indo-European root ped– “foot” c. 2000-4000 BCE.
Thus, podium has something like five or six thousand years of history to its credit, as summarized below:
The Life & Times of Podium
- Starts out as ped- with the Indo-Europeans, c. 2000-4000 BCE.
- Evolves as pous among the Greeks, arty souls who refined it as podion, meaning “foot of a vase.”
- Borrowed into Latin, where the Romans fiddled with it and came up with podium “raised platform.”
- Word and meaning arrived intact in English, late 17th or early 18th century—not the typical way for Latin words to enter the language. Most of our Latin vocabulary came through the French language after the Norman French invaded England in 1066. The army—led by the Duke of Normandy (soon to be King William I of England)—mopped the floor with weary English foot soldiers at the Battle of Hastings in 1066. In the aftermath, Normans and their families arrived in great waves, bringing their culture, their customs, and their language. Obviously, podium wasn’t part of the initial onslaught.
What, precisely, do a podium and a foot have in common? I guess I had assumed, without giving it much thought, that the podium got its name because people stand on it. You know, with their feet. No; that’s not it at all—though it can be a useful memory trick. The “foot” in this equation isn’t a human foot but an architectural or artistic one, as illustrated in the photo labeled “foot of a vase” below. As the Romans apparently saw it, a podium was analogous to the foot of a vase (Greek podion).
Got an extra podium? Maybe you should take out an ad: Podiums for sale. You could use podia instead, but trust me, people will smirk when your back is turned. Me, I’m a Nebraska girl. I don’t say celli or concerti or podia or gymnasia, I don’t eat raw fish, and I buy my jewelry on eBay.
Where do you stand?
Unlike podium, the word lectern—which originally meant a reading desk in a medieval church—came into Middle English “through channels,” you might say, if you don’t mind perpetrating a vicious pun that relies on a clumsy reference to the English Channel , which separates France and England. In any case, lectern came through Old French letrun, from medieval Latin lectrum, from legere “to read.”
Now, if you can remember that we read at a lectern and stand on a podium, my work here is done.
Is lectern lost forever?
I was a fan of Allison Janney in the role of C. J. Cregg on NBC television’s The West Wing. She was spectacular, and I’m sure she didn’t mean to stomp on my heart every time she spoke of the “podium” in the White House press-briefing room, night after night, week after week, for seven agonizing years. As White House press secretary, C. J. spent a great deal of time at, behind, beside, or otherwise in the aura of the miscalled “podium.”
During 155 episodes in seven seasons, certainly hundreds of people, if not thousands, had to have noticed the solecism: There’s a lectern on your television screen for all the world to see, and a star of the show is calling it a podium. No doubt many viewers contacted the show. But the lectern remained a “podium” throughout the program’s run, and that means one of two things:
(a) Nobody in the real White House ever referred to the thing as a lectern, or
(b) lectern is yesterday’s soggy Rice Krispies. It’s been written out of The West Wing and drop-kicked out of our lives. If it were a lame horse it would be taken out and shot, and We the Righteous are going to have to suck it up… unless…
Hey! You guys wouldn’t want to join me in putting our collective foot down and making a stand for standing on (not at or behind) a podium, would you? Because if you would, send me an email (email@example.com) for a list of public officials and prominent educators to contact, starting with the Secretary-General of the United Nations. The man conducts his entire life behind a lectern.
Okay, maybe it’s not a global hot button, but the podium | lectern controversy isn’t just about little me with a bug in my brassiere. The experts and scholars are unanimous in their assent: A lectern isn’t a podium and it’s not okay to call it one. Here’s a heartening comment from a Toastmaster, followed by another from an authority on public speaking:
A podium is a platform upon which a speaker stands while speaking. If that sounds like a stage, you are correct. It is like a stage. A podium can have a lectern on it, [as]… can a stage. You could have a lectern on a podium on a stage. A speaker stands on a podium. —Message Masters Toastmasters
Many people confuse the words lectern, podium, rostrum, and dais. A lectern is the slant-topped high desk that you as the speaker stand behind and use when reading your presentation notes. It can be placed in the middle of the stage or off to one side. To remember lectern, think lecture.
A podium is a raised platform on which a speaker stands during a presentation. To remember podium think podiatrist – which is a foot doctor. You will want to use a podium, especially if you are short or there are more than three rows of chairs, to ensure everyone in the back of the room can see you. Standing on a platform will also dramatically increase your vocal projection. A rostrum or dais is a larger platform or stage on which a head table might be placed during a formal dinner.
More voices for the good and the true
The Daily Chronicle, “Never again confuse lectern for a podium”
Mannerofspeaking.org, “Podium vs. Lectern”
Dailywritingtips.com, “Podium vs. Lectern”
…and here’s the megasite for all things presentation-related:
Does it really matter?
No and yes. If it were only a matter of clarity, using podium instead of lectern might actually be the better choice. If you ask for a podium, you’ll probably get a lectern. If you ask for a lectern, you’ll probably get a blank stare.
From the Daily Chronicle story cited above…
Just before a speaking engagement at a hotel several years ago, Mose asked a hotel staff member for a lectern, describing its intended use: to hold notes for the presentation. “You mean a podium?” the young man asked. “No, a lectern,” Mose insisted, though he should have known better. The man came back a few minutes later with a lectern, which he continued to refer to as a “podium.”
I won’t give up, but I’m not optimistic. When the White House falls, can the entire free world be far behind? Maybe I’ll reach out to the Lectern people, see if they’re interested in a combination fundraiser | podium/lectern-awareness event: Pennies for Podiums… in the U. K., maybe Pounds for Podiums and, um, Lbs. for Lecterns? Meanwhile, if you’re looking for me, I shouldn’t be hard to spot; I’ll be (sigh) the Last Man Standing.
July 23, 2016
How to Write Poetry and Live Poetically
Free E-Course Lesson 33.1
Chapter 11: Living Poetically
What Does It Mean to ‘Live Poetically’?
This journal… does for me what prayer must do for the truly religious—sets things in proportion again…. What is interesting, after all, is the making of a self, an act of creation, like any other, that does imply a certain amount of conscious work. Ellen is very much aware of this, I feel. She would agree with Keats about “a vale of soul-making”…. —May Sarton, Kinds of Love
Jean Lall… calls housework “a path of contemplation” and says that if we denigrate the work that is to be done around the house every day, from cooking to doing laundry, we lose our attachment to our immediate world…. [Something as homely as a scrub brush can be] a sacramental object, and when we use this implement with care we are giving something to the soul. In this sense, cleaning the bathroom is a form of therapy because there is a correspondence between the actual room and a certain chamber of the heart. The bathroom that appears in our dreams is both the room in our house and a poetic object that describes a space in the soul. —Thomas Moore, Care of the Soul : A Guide for Cultivating Depth and Sacredness in Everyday Life
I can’t tell you, item by item, how to live poetically any more than I could write my poetry and call it yours. The only “rule” that I know of for poetic living is practicing the “I-Thou” relationship that Martin Buber wrote about in his 1923 book I and Thou.
I and Thou, Martin Buber’s classic philosophical work, is among the 20th century’s foundational documents of religious ethics. “The close association of the relation to God with the relation to one’s fellow-men … is my most essential concern,” Buber explains in the Afterword…. “One should [never view]… the conversation with God … as something that occurs merely apart from or above the everyday,” Buber explains. “God’s address to man penetrates the events in all our lives and all the events in the world around us, everything biographical and everything historical, and turns it into instruction, into demands for you and me.”
Throughout I and Thou, Buber argues for an ethic that does not use other people (or books, or trees, or God), and does not consider them objects of one’s own personal experience. Instead, Buber writes, we must learn to consider everything around us as “You” speaking to “me,” and requiring a response…. Walter Kaufmann’s definitive 1970 translation contains hundreds of helpful footnotes providing Buber’s own explanations of the book’s most difficult passages. —Michael Joseph Gross, Amazon.com review
In a way, Buber’s book is an elaboration on the “do unto others…” maxim often referred to as the Golden Rule—
As ye would that men should do to you, do ye also to them likewise.
Jesus said, “The point is to not hate and kill each other today, and if you can, to help the forgotten and powerless. Can you write that down, and leave it by the phone?” —Anne Lamott, Plan B: Further Thoughts on Faith
If you can consistently and joyfully practice I-Thou relationships (or the Ethic of Reciprocity), I have nothing more to tell you. You are already gentle with others and gentle with yourself. You never, ever beat yourself up. When you make a mistake, you correct it or, if that’s not possible, you learn from it and go on with your life.
If — and this is more likely — you flounder around like the rest of us, then you might benefit from the modest wisdom I have gained on living joyfully and poetically:
Lighten up! The title of the late Richard Carlson’s 1997 book says it all: Don’t Sweat the Small Stuff — and It’s All Small Stuff.
Defy entropy. Have a plan but don’t be a slave to it. Find and practice your dharma, your “righteous path, way of living, and ethical system… largely found within oneself, through contemplation, rather than in the external world.” —ProQuest
Engage your imagination. As Nora Roberts points out in her novel Captivated, “The imagination [is] portable, unbreakable, and extremely malleable.” Be creative. Know that your potential is literally unlimited.
Show up. Be conscious and aware and totally in the moment.
Liberate yourself. Be larger than life. Do what you do with class and panache, beauty and grace. Practice courage. Be brave. Go the distance to become not just a good singer/dancer/accountant/cashier but a great one.
Our greatest fear is not that we are inadequate, but that we are powerful beyond measure. It is our light, not our darkness, that frightens us. We ask ourselves, who am I to be brilliant, gorgeous, handsome, talented, and fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won’t feel insecure around you. We were born to make manifest the glory of God within us. It is not just in some; it is in everyone. And, as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our fear, our presence automatically liberates others. —Marianne Williamson, A Return to Love: Reflections on the Principles of “A Course in Miracles” quoted by Nelson Mandela in his inaugural speech of 10 May 1994
Keep moving. Continually co-create yourself. Let your actions be learned and practiced but not slavishly habitual. Play. Pretend. Always be aware that you have choices. Solve your problems as they arise.
Find your balance — that place between (a) spontaneity and intuition and (b) wisdom and orderliness. Napoleon Hill, in The Law of Success, maintains that the most successful people are those who trust their sixth sense.
Make a list of 100 things you want. We’ll call these your goals. The items on your list can be grand or trivial: a movie you want to see, a new restaurant you want to try, habits you want to form, things you want to do before you die, places you want to visit, people you’d like to meet, desired changes in relationships….
Choose just one thing from your list. It makes absolutely no difference which goal you choose.
Write loosely in prose about, or make a diagram of, the distance between you and the goal and the steps you can take to overcome that distance. Conclude with reaching the goal.
Close your eyes and imagine, but don’t write down, how you will feel when your goal is reached.
Condense your prose into a Spenserian sonnet with the rhyme scheme abab, bcbc, cdcd, ee. An example is the following sonnet (1595) by the English poet Edmund Spenser. The metrical pattern is generally iambic pentameter, and it is easier to discern if you understand that, four hundred years ago, many words were pronounced differently, with added syllables. The first line, for example, might have been spoken thus: “Hap-PY [or, more likely, HAP-py, making the line slightly irregular] ye LEAV-es! WHEN those LIL-y HANDS”; and the word derived in line 10 was probably pronounced “de-RIVE-ed.”
Happy ye leaves! when those lily hands, (a)
Which hold my life in their dead doing might, (b)
Shall handle you, and hold in love’s soft bands, (a)
Like captives trembling at the victor’s sight. (b)
And happy lines on which, with starry light, (b)
Those lamping eyes will deign sometimes to look,(c)
And read the sorrows of my dying sprite, (b)
Written with tears in heart’s close bleeding book. (c)
And happy rhymes! bathed in the sacred brook (c)
Of Helicon, whence she derived is, (d)
When ye behold that angel’s blessed look, (c)
My soul’s long lacked food, my heaven’s bliss. (d)
Leaves, lines, and rhymes seek her to please alone, (e)
Whom if ye please, I care for other none. (e)
NOTE: Do not overtly express your feelings of victory or accomplishment in your poem. Let your artistry, and the rhetorical devices you use, do that for you.
Send your assignment via e-mail to Mary@LifeIsPoetry.net. I will not grade your assignment, but I will return it to you with comments.
- Keep exploring the meditations at www.LifeIsPoetry.net, and continue with your meditation journal.
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The only thing we have to fear is fear itself. -Franklin Delano Roosevelt
crisis: c.1425, from Gk. krisis “turning point in a disease” (used as such by Hippocrates and Galen), lit. “judgment,” from krinein “to separate, decide, judge,” from PIE base *krei- “to sieve, discriminate, distinguish” (cf. Gk. krinesthai “to explain;” O.E. hriddel “sieve;” L. cribrum “sieve,” crimen “judgment, crime,” cernere (pp. cretus) “to sift, separate;” O.Ir. criathar, O.Welsh cruitr “sieve;” M.Ir. crich “border, boundary”). Transferred non-medical sense is 1627. http://www.etymonline.com/index.php?term=crisis
A Time to Decide
When my older son, Jack, was 3, he barrelled through an enormous plate-glass window – more of a wall, actually – and emerged unscratched, though we were in Arizona and it was 104 degrees and he was barefoot and wearing shorts and a T-shirt. About two years later, on a balmy Sunday afternoon in April, he had a bit of a tantrum and launched a fist through a window in our dining room and cut his wrist. There was quite a lot of blood, so I called Dr. Cherven at home – you could do that, in Hutchinson, Kansas, in those days – and Dr. Cherven instructed us to meet him at the hospital.
Both Jack (the window-shattering culprit) and I were terrified, though the hospital was only a five-minute drive from our house. A nurse in the emergency room confirmed that the cut was crisis-worthy, and moments later Dr. Cherven strode in, wearing jeans and a tattered plaid shirt – he had been replacing storm windows with screens in his Victorian house. He scrubbed his hands, picked up Jack’s wrist, wiped away the blood, and uncovered a superficial cut hardly worthy of a Band-Aid. Crisis diffused. More accurately, crisis unmasked. The child had skin like new rubber.
Parents of active and fearless children learn to be cautious in their use of words such as crisis and emergency. These are volatile terms. When you apply them to situations, particularly those involving loved ones, they are stress-inducing, to say the least. Blood rushes to the heart, which starts pumping like a jogger in subzero temperatures.
What you need to do then is, you need to breathe evenly and focus on your toes. Seriously. This reminds your body that it has components other than the heart. Merely paying attention to your toes causes blood to flow there, your heart stops pounding in your ears, and you can make a rational decision.
The origin of the word crisis suggests “time to make a decision,” not “time to panic.” With apologies to anyone who is without genuine necessities due to the current financial climate – food, shelter, medical care, and so forth – an unstable economy is not cause for panic.
I am reminded of Dorothy L. Sayers‘s mystery novel The Unpleasantness at the Bellona Club, in which one of the club’s members observes, “I say, you fellows, … here’s another unpleasantness. Penberthy’s shot himself in the library. People ought to have more consideration for the members.” Lord Peter Wimsey, of course, uncovers the murderer (Penberthy did not shoot himself) in his trademark quirky style, unruffled and scrupulously attired throughout.
Might I suggest that we emulate the British and adopt the practice of understatement? I wish that American journalists would do so… but then, it requires less ink (in newspapers and magazines) and less air time to say “financial crisis” than it would to say “financial unpleasantness.”