first snow
I no longer have a child
to measure its depth
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World Haiku Review, January 2011
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I enjoyed a lot of things about World Haiku Review this time around but I can’t say I enjoyed the essay “Haiku as a World Phenomenon” by editor Susumu Takiguchi. My appreciation for it went way, way deeper than enjoyment. If I were feeling more flippant about it I’d say it rocked my world but really, that’s entirely the wrong tone for this essay. I learned so much from it and can’t stop thinking about it. It’s one of those essays — there have been so many since last May [hey, remind me to create a list of links to them in my sidebar] — that both gives voice to some things I had been incoherently thinking about and also gives me entirely new and exciting ideas and information to work with. I feel like a different poet after reading it. Probably I’m not really a different poet but I’m trying to be. That counts, right?
I know you’re busy and you don’t really feel like reading the whole thing. So let me tell you about it. First of all, it’s not a new essay, it was written in 2000. That doesn’t matter, it could have been written last week. And Susumu starts out by referencing what is now a twenty-five-year-old question but also seems last-weekish: “… After about twenty-five years of English language haiku do we know what haiku is?” (Cor van den Heuvel, from the preface to the Second Edition, The Haiku Anthology, Haiku and Senryu in English, Simon & Schuster, 1986)
Lamenting the endless quarrels over the definition of haiku, Susumu refers to the “dialectic poetics” of Basho as a way of beginning to settle the matter. He outlines some of the fundamental principles of Basho’s haiku aesthetic, none of which, in my profound ignorance, I had ever heard of, but all of which make so much sense. Here’s the outline:
- “Fueki ryuko“: “Fueki … can represent unchanging tradition while ryuko can represent changing fashion. Since the two are contradictory there should be a kind of creative tension generated between them … [which] should keep haiku fresh, creative and interesting. If people cling to tradition and neglect newness (or atarashimi) inherent in fashion, then haiku could become stale, imitative and boring. If, on the other hand, people indulge in newness without tradition, haiku could become gimmicky, incomprehensible and nonsensical.”
- “Kogo kizoku”: ” ‘[O]btaining high enlightenment but coming back to the populace.’ There has been a tendency to polarise these two essential factors … Some people have become ‘elitists,’ armed with their own creed and are negligent of kizoku, or addressing plebeian needs. Others have gone the opposite way and vulgarised haiku by neglecting kogo. Again, we need both of these factors interacting and forming creative tension.”
- “The third answer may be found in the teaching of Basho, ‘Don’t follow ancient masters, seek what they tried to seek.’ We see people blindly following not only ancient masters but also modern masters without knowing what they tried to seek.”
(This last point is fascinating to me. I try to read and write haiku now asking myself these questions: “What was this poet trying to seek? Is it something I’m seeking too, or want to seek? What am I trying to seek?”)
Susumu isn’t outlining these principles as a way of creating a new, narrow definition of haiku that will further factionalize haiku poets; he sees them as very broad principles which can usefully describe a wide range of styles of haiku. He makes a very interesting analogy with schools of art:
“Avant-garde haiku poets cannot possibly be speaking the same language as fundamentalists of the traditional haiku school. In paintings, we accept the co-existence of the Old Masters, religious paintings, landscapes, still lifes, seascapes, figurative, abstract, surrealism, conceptual art, pop art, minimalist, Japanese paintings, African art, or whatever. There is no point in denying somebody else’s haiku as being not haiku, when we have such varieties of haiku poems in [so many] different languages.”
But in the end Susumu leaves behind all of these principles and details and tells it like it is: “Ultimately, we are after truths. … [T]he essence of poetry must be truths, and universal truths at that.”
Back to Basho:
“When Basho talks about fuga no makoto, this is normally interpreted as poetic sincerity. However, makoto also means truths, or true words, or true things. … In terms of poets, makoto is that which springs from their magokoro (true heart, or soul). Haiku is certainly capable of (local, particular) truths. Sometimes it is capable of universal truths and that is when great haiku poems are born.
“Poetic truths, then, must be a criterion against which inferior and dubious haiku poems can be weeded out. Haiku is part of the haiku poet’s way of life. Haiku is partly what he or she is. If he or she is not truthful his or her haiku cannot be good poetry. In today’s climate where haiku values are confused, it is important for us to go back to such stringent criterion as poetic truths.” [italics mine]
Telling the truth. I’m working on it really hard now. It’s not as easy as it sounds.
It’s not, of course, about the facts. Sometimes the facts interfere with it, actually. (There’s nothing factual about the haiku that starts this post, but I’m hoping it’s at least a little bit true.)
So you kind of have to stumble around, trying to figure out what the truth is, exactly. But I think it’s worth it, in the end.
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Red Dragonfly 