re-enter

today the clouds are a Google doodle. I think a few pixels are burned out in the sky. there are tendrils of ivy curling out of my wifi modem. a songbird with a hyperlink caught in its throat perches on my clothesline, where I’ve hung my URLs out to dry. from the pine across the way, a crow croaks cunningly at me to re-enter my password. I almost fall for this trick, but then I drop my phone in the violets and it becomes a violet, a large and shimmering one, and I pick it and eat it and begin to ring. 

far shore
I swim
through radio waves

Across the Haikuverse, No. 15: Catfish Edition

Hi fellow travelers,

It’s been a long time since I’ve been here, at least in the form of tour guide. A lot has happened. The earth has shaken. It isn’t tilted quite the same way anymore. I think I can feel it. I’m a little off kilter these days. Not that I can complain, seeing as how I don’t live in Japan.

It’s strange — last year at this time I didn’t even know anyone who lived in Japan, and now I know many people there, whose welfare I am deeply concerned about. They mostly all seem to be mostly okay, at least physically. But their sense of security has been pretty much shattered; they’re living with a lot of fear and uncertainty, and I am so admiring of the way they are keeping themselves centered despite this.

I think haiku helps. Maybe any art helps. It’s a way to take the broken pieces and make something whole out of them.

And on that note…here are a few places you might want to drop by for earthquake news and art:

1. Gabi Greve’s earthquake blog, Japan — After the Big Earthquake. It’s very Gabi-like, meaning insanely comprehensive and completely fascinating. Mostly it’s full of Japanese news reports about all the details of the earthquake/tsunami aftermath and aaathe ongoing nuclear disaster saga, but there are also lots of Gabi-style notes about Japanese earthquake folklore and plenty of earthquake haiku from all over the world. A couple of examples:

A giant catfish (namazu) lived in mud beneath the earth. The catfish liked to play pranks and could only be restrained by Kashima, a deity who protected the Japanese people from earthquakes. So long as Kashima kept a mighty rock with magical powers over the catfish, the earth was still. But when he relaxed his guard, the catfish thrashed about, causing earthquakes.

— Gabi Greve

unseen
the third wave
blossoms

— Svetlana Marisova

2. Scott Watson’s amazing, moving earthquake journal from Sendai, being published serially at Issa’s Untidy Hut. The prose is mostly spare and economical and to the point, which makes his picture of the deprivations they are suffering in Sendai all the more effective. Here’s a typical passage, from Part 6:

On the way back meet an elderly neighbor walking his Akita dog. The dog is up in years too. We talk a while about how we canʼt flush our toilets.  Such an inconvenience. When will gas service resume. When will we have water. Some American friends, I tell him, strongly urge me and my family to flee Japanʼs nuclear disaster. But how would you get out of Sendai, he asks. Thatʼs exactly what I tell them. They donʼt understand that we canʼt go anywhere even if we want to.

— Scott Watson

Sometimes Scott waxes a little more lyrical, as in this passage from Part 5 — the last sentence is one of my favorite statements about poetry, ever:

Nukes in Japan. Earthquake land. They are safe, they are necessary, the people are told. Experts are telling the people. Government officials are telling the people. Electric power companies are telling the people. Eventually the people come around. The people repeat what they are told.

Poets tell people nothing. People donʼt repeat poems. They sing them in the here and now, which is when, exactly.

— Scott Watson

3. Kuniharu Shimizu’s haiga site, see haiku here, where the haiga are all about the earthquake these days, and are heartwrenching and beautiful. Speaking of Sendai, he illustrated a wonderful Basho haiku that follows a Sendai episode in Narrow Road to the Deep North:

I will bind iris
blossoms round about my feet –
straps for my sandals

— Basho

and followed it up with “after” pictures of Sendai, which, unfortunately, are not nearly as pretty as iris sandals.

One of my favorite of Kuni’s own haiku about the earthquake is this one, also a stunning haiga:

tsunami swells—
how I wish
I were a bird

— Kuniharu Shimizu

4. Miriam Sagan’s Miriam’s Well, where she has been posting many earthquake haiku submitted to her — I believe she’s still accepting submissions. Here’s one of my favorites:

tsunami
pieces of future days
wash away

— Mark Brooks

5. This haiku of Bill Kenney’s from haiku-usa:

all the names
I’m learning to pronounce –
tsunami

— Bill Kenney

6. We Are All Japan, the brainchild of Sasa Vazic and Robert Wilson (who edit the journal Simply Haiku). It’s a very active Facebook group that is open to all comers and is a sort of clearinghouse for earthquake news, support, and poetry. Sasa and Robert are also putting together an anthology of earthquake-related poetry (all forms, not just haiku or other Japanese poetry) whose proceeds will benefit earthquake victims. They’ll accept (previously unpublished) submissions until May 15 at svtojapan@gmail.com. If you’re not Facebook-y, their website is http://wearealljapan.blogspot.com.

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Meanwhile, Back At the Ranch

People have also been known to write haiku (and tanka) that aren’t about the earthquake these days. Those are fun to read too.

.

From Miso Soup:

Satie –
the rain
eases

— Alison

.

From Haiku Etc.:


I am not here
but these red peppers are
so I buy one

— Kris Lindbeck

.

From Heed Not Steve (there is also a great illustration so go visit):

oh I see you
in the scrawl and scribble
Graphite Buddha

— Steve Mitchell

.

From old pajamas: from the dirt hut:

leaving my lover alone for a minute my tongue hunts a lost cloud

— Alan Segal

.

From jornales:

haiku truths–
crocus and frogs after rain
kestrels and hyacinths
telling you secrets non-stop
oh, poet for you, no rest

— Alegria Imperial

.

From a lousy mirror:

the surplus
of words burrowed in
spring darkness . . .
a mole eating his way
through the may or may not

— Robert D. Wilson

.

From Stay Drunk on Writing:

stepping stones
to the Zen Garden —
dog dung

— Chen-ou Liu

.

From Yay Words!, the hokku of a great kasen renku in progress between Aubrie Cox and Wayne Chou — go read the other verses:

spring breeze
tea stains
on the atlas

— Aubrie Cox

.

From Blue Willow Haiku World, two entries, because there is no way I could choose just one out of four whole weeks of daily entries:

ボブ・ディラン掛けよ蛙の夜なれば     榮 猿丸

bobu diran kakeyo kaeru no yoru nareba

.

play Bob Dylan
it is a night
of frogs

— Sarumaru Sakae, translated by Fay Aoyagi

.

春なれや水の厚みの中に魚      岩田由美

haru nare ya mizu no atsumi no naka ni uo

.

spring—
fish inside
the water’s thickness

— Yumi Iwata, translated by Fay Aoyagi

.

From Crows & Daisies, see note above about impossibility of choosing, etc.:

snowflakes
the white mare’s whinny
lifts a cloud

.

hedgehog ball
i always was
the odd one out

— Polona Oblak

.

From Mann Library’s Daily Haiku:

summit road
once more the moon
changes windows

— Tom Painting

.

From a handful of stones, the haiku that wins the Most Makes Me Want to Read It Aloud Award for this edition:

sick train the night heron shifts silt for all of us

— Alan Summers

.

From rolling stones:

women’s day
more to the moon
than this sliver

— Jill

.

From Jars of Stars:

invisible
to those around me
I watch blossoms
fall
a thousand years from now

— Paul Smith (@monkeywillow)

.

From Daily Haiku:

crows in a pine
moving the dark
from limb to limb

— Carolyne Rohrig

.

From Beachcombing for the Landlocked, a great haiga — go look:

the equinox
what winter has taken
what winter has spared

— Mark Holloway

.

In case you’re wondering, “Isn’t there someone who collects great haiku from all the haiku poets on Facebook and puts it somewhere where we poor Facebook-less souls can take it in? And maybe sometimes translates it into French or English depending on which language it started out in?”, the answer is yes, yes there is. He is Vincent Hoarau and his blog is La Calebasse. From a set of fantastic spring haiku he shared recently, here’s one of his own that I love (I am presuming this was probably written first in French and then translated into English, but this was the order it appeared in on the blog):

sun ! sun ! sun !
the daffodils don’t know
where to look

.

le soleil ! le soleil !
les jonquilles ne savent plus
où donner d’la tête

— haiku and translation by Vincent Hoarau

____________________________

Journaling

Anyone who hasn’t discovered Contemporary Haibun Online (cho) yet? They released a new edition a couple of weeks ago (dated April 2011 — now that’s efficiency). Please go check it out now so I don’t have to hunt you down and stand over you while you read it. Here’s one of my favorites from the issue to get you started.

Midsummer Night

Into the garden
take a small square of Kozo paper.
Fold, crease, fold and fold again.
Now place upon an upturned mirror:

crossing a dark sea
of reflected galaxies
this empty boat

—Jann Wirtz

__________________________

The Wild, Wild Web

A roundup of amazing haiku websites I’ve stumbled upon since the last time I rapped at you.

.

How to explain Basho’s Road? The posts there are infrequent but worth waiting for. The site is beautifully designed and all the posts contain both poetry (usually Japanese short-form, but sometimes not — the most recent post as of this writing contains a quotation from Montaigne) and art, wonderful art. It’s a quiet and thoughtful place and I can feel my breathing slowing down and my brain speeding up whenever I stop by. The proprietor is Norbert Blei, stop by and thank him (I guess now that I’ve said that, I should do it too…).

……………………………………………ah!
…………….today haiku come as easy
as picking them off a small fruit tree

Ronald Baatz, from White Tulips

.

Since I discovered John Martone’s poetry a few months ago (via Issa’s Untidy Hut), I’ve been noticing it — and hungrily seeking out more of it — everywhere I go. Then recently I got this brainstorm to use this amazing new “Google” thing the kids are all talking about and what do you know, it chewed up my search request and spat me right out at a web page called “john martone’s poetry projects,” which contains links to about a zillion pdf’s of collections of John’s work, and now I’m locking myself in the bathroom and not coming out until I’ve read them all.

Most of these collections are best read as collections — they contain variations on one or several themes and have much the same effect, on me at least, as a turning kaleidoscope, a really well-made one that you just can’t tear away from your eye. Here’s one verse, though, that I think works well on its own.

look at
that cloud
thats you

— John Martone, from box turtle (2008)

.

Ray Rasmussen, a Canadian poet well-known for his haiku and haibun, has just recently put together a couple of very striking and well-edited sites that you’ll want at least to go take a look at, and possibly to contribute to.

The first one is Day’s End, which looks at various aspects of aging through (mostly previously published) haiku, senryu, tanka and haibun. It was put together by Ray and guest editor Anita Virgil. Here’s a sample:

first time together
kissing a grandmother
for real

— Charles Trumbull

The second site, which is still a work in progress, is Romance under a Waning Moon, a website of haiku, tanka, haibun and images about the ups and downs of later-in-life romance. Ray’s still accepting submissions for this one (he prefers them previously published) — check out the details at the site.

___________________________

Deep Thought

The website of the British haiku journal Presence contains numerous fascinating essays, including several meditations on that perennially fascinating topic: what, exactly, is a haiku?

The one that made me think the most, although I did wish the author would stop shouting, was this one by David Cobb. I’ve italicized the passages I found the most thought-provoking.

My mind is kind of spinning in circles, now, actually — I have to try to integrate these ideas (which I find compelling and convincing) into my mental conception of haiku.

Two Differing Views of Time and Nature in Haiku

1. A haiku is an unrhymed Japanese poem recording the essence of A MOMENT keenly perceived, IN WHICH NATURE IS LINKED TO HUMAN NATURE. (From A Haiku Path, recording the official definition adopted by the Haiku Society of America and used in Frogpond magazine.) [My (meaning Mr. Cobb’s) capitals.]

2. In the first place, Japanese haiku are NOT NATURE POEMS AT ALL. Japanese poems are concerned with the four seasons of the year, so they are SEASON-POEMS. Haiku are TIME-POEMS; where content is concerned, haiku deal with the passage of time, with things that have passed away, with the present and the future. And the poet illustrates this process of becoming and passing away within a short or long period of time by referring to things in the natural world, both alive and dead. (tr. from an article by Thomas Hemstege in Vierteljahresschrift der Deutschen Haiku-Gesellschaft, Vol.16, No.60, March 2003.) [My (yes, Mr. Cobb’s) capitals again.]

This definition argues that references to Nature are incidental or instrumental to the poet’s impressions of the passage of time. The nub of the action is something that poets do with Nature. The case is made for a haiku continuum rather than a haiku moment.

— David Cobb

[Editorial note to Mr. Cobb: I love your — well, Mr. Hemstege’s, I suppose — ideas, but there are these things called italics which are used by most authors to provide emphasis, and which are MUCH LESS UNNERVING to the reader than ALL CAPS.]

___________________________

Dead Tree News

Recently I was reminded again that I really needed and wanted to read R.H. Blyth’s seminal four-volume work Haiku, first published in the late forties, which was one of the main instruments for introducing haiku to the general public in the Western world. Blyth introduced a lot of misconceptions about haiku too — the idea that it was somehow fundamentally attached to Zen Buddhism, perhaps, being the main one. But he also passionately loved and was intimately familiar with the body of classical Japanese haiku (not to mention having an encyclopedic knowledge of Western poetry), and did translations of thousands of them that, although they sometimes are more poetic than accurate, are really, really lovely. So as long as you take him with several pounds of salt, he is still well worth reading.

The problem is, Haiku is out of print and commands an impressive price on the used-book market. And though I had no problem borrowing the volumes from my university’s library (libraries, people! wonderful things! use them!</librarian sales pitch>), I realized almost as soon as I started reading them that I needed to own them myself. So one night I was noodling around on Amazon looking at the ridiculous prices that some dealers were asking for these volumes ($700 just for the “Spring” volume?!), when I found what seemed like a very reasonable deal. And almost quicker than I could ask my husband, “Honey, would I be crazy if I paid this much money for four books?”, I’d ordered the things, and a few days later they arrived at my house all nicely wrapped in gloriously old-fashioned layers of brown paper. And lo, when I had removed all the wrapping paper, I discovered they were beautiful, and I was very happy.

I haven’t read them all yet. I suspect it will take months, if not years. But I am in love. The first volume is all about Eastern culture and haiku in general (and contains lots of very authoritative-sounding, incredibly well-written and inspiring, and dubious theories), and the remaining three volumes contain haiku translations and (highly subjective) commentary, in seasonal order starting with Spring and grouping the haiku by kigo. Pretty much any page you open to you’ll find something you love. I just opened the “Summer-Autumn” volume at random and look what I found:

Striking the fly
I hit also
A flowering plant.

— Issa, translated by R.H. Blyth

I swear, I will never hit a fly again.

I’ll be back with more about Blyth someday soon, I promise.

(Note: Don Wentworth, over at Issa’s Untidy Hut, has been writing some thoughts about Blyth lately too — you’re well advised to take them in.)

__________________________

Winding Down

Long day. (Although the days have gotten a bit shorter due to the earthquake, did you know?) Long month. All kinds of things shifting and spinning. That catfish still restless underground.

But haiku is still there. The haikuverse is still full, still worth exploring. It’s some comfort to me, how about you?

September 8 (Evening wind): What is natural?

evening wind
a cicada shell rattles
on our doorstep

*
Wow … this feels incredibly traditional for me. I mean, I think it’s reasonably successful as a haiku, if a little boring, but it makes me a little nervous because it’s so … haiku-ish. Is that weird?

I don’t think I quite realized until now how much I try to avoid writing what is the “traditional” English-language type of haiku with only nature imagery and nicely balanced lines and seasonal indicators and all that jazz. I tend to like better, and to write, haiku with something a little more … unexpected about them. Or maybe I just mean haiku that are a little more … authentic, or contemporary, than this. I don’t say I necessarily succeed, just that that’s what I’m aiming for. (Insofar as I’m able to articulate what I mean at this time of the morning, in a state of sleep deprivation.)

I think maybe the reason the nature-imagery thing seems so stilted and played out now is that, as a society, we’re pretty far removed from nature; for most of us, a manufactured environment and human technologies are more prominent in our daily lives than the rhythms of seasons and weather and plant and animal life cycles.

So, unless we’re naturalists or dedicated country dwellers who spend most of the day outdoors, it does feel kind of fake to be constantly writing about birdsong and drifting clouds and rustling leaves, at least without some kind of human context to put these things in what is their proper place for most of us — concerns secondary to whether the furnace or air conditioner is doing its job, or how many emails we got this morning, or how the traffic is aiding or impeding us in our daily journeys.

It feels like we know that haiku is supposed to be about nature, so we glanced out the window and saw a pretty bird and said, “Oh — haiku material!”, ignoring the fact that we’re not quite sure what the bird is called or what it eats or how it sings or makes its nest or how far it flies when the seasons change. We’re not bird experts any more (apologies to those of you who are, but I have never been a bird enthusiast); we’re experts on minivans — We’re not experts on wildflowers, we’re experts on wall-to-wall carpeting — We’re not experts on mountain springs, we’re experts on running water from the tap.

Lots of people have the same concerns as I do, of course, and there is lots and lots of great haiku being written now that does feel real and contemporary and still respects the haiku idea of placing the writer (and reader) in a specific time and place and making a very specific observation or two. I must say that I often have the same sense of anxiety about haiku that don’t mention nature at all, maybe because I do respect the power of haiku to force us to regard ourselves as what we properly are, which is part of nature, despite how thoroughly unnatural most of our surroundings are these days.

I really like the tension (not just in haiku but really in all art, literature and painting and photography and even architecture) between the natural and the human-made. I remember seeing a series of photographs at an exhibition several years ago of what were very clearly human artifacts, often in brilliant unnatural colors, placed in more muted natural surroundings — the effect, to me, was to highlight the beauty and interest of both object and setting.

Another time, our local botanical garden hosted an amazing art installation of long chains of large round scavenged things (like bowling balls and weathered plastic Halloween pumpkins and giant ball bearings) hung from very tall trees — like tree jewelry, I suppose. I could have stared at those things all day; they seemed so completely in harmony with their surroundings despite being so very artificial. [New! Pictures!]

And really, that is a very Japanese aesthetic too — the art of mingling the human with the natural in such a way that both are enhanced. Think of a Japanese garden with its neatly raked stone beds and small water bridges and carefully planned views of carefully arranged plantings (and if you’ve never been to a good Japanese garden, you should go to one, preferably today), or a traditional Japanese house with its natural materials and minimal furniture and openness to the elements.  [And more pictures!]

I think that that same aesthetic is or properly should be at work in haiku — the tension or perhaps, the reconciling of tension between the works of human beings and their natural environments. When I imagine a classical haiku poet I see him sitting in a house or just outside one, or walking through a village or riding a boat down a river, looking around him with a gimlet eye at everything in his surroundings — the plants and animals and earth and sky and people and buildings and tools and vehicles — and connecting a couple of those elements in his mind, without particular regard to whether they were “natural” or not.

So maybe that should be our ideal, as haiku poets. Really being wherever we are, and seeing whatever we see, and being aware, yes, of the weather and what the sky looks like and whatever is blooming or singing within our purview, but also mindful of the indoor weather, of the smells and textures of the things we have bought and handle every day, of the moods and wardrobe and habits and speech of our fellow human beings. And making of, or seeing, something real in all that stew.

Cicada shells do rattle, on doorsteps and sidewalks and driveways, in the autumn — much more resonantly on those artificially hard surfaces, I imagine, than they would rattle in a loamy forest or on a mountain path — and the sound is both chilling, like the autumn wind, and oddly comforting, especially to those of us who live in houses and can shelter there from the elements, unlike the poor departed cicadas …

September 3: A lament, and a lot of pictures

summer sky
what a picture
is worth

I’m back in the office and feeling a little downcast. I had high hopes for the haiku-writing potential of my vacation. After all, traditionally, haiku are nature poems, right? (Yeah, I know we could have a really long debate about that, and I would happily join in on either or both sides, but let’s just go with it for now.) And I was going on a canoeing and camping trip in the wilderness! It was going to be nothing but nature! Surely I would be so inspired that haiku would pour from me like … well, like haiku from an inspired person.

It didn’t quite work out that way. For one thing, canoeing? Portaging? All day? Really exhausting. After eight or ten hours of that you have about enough energy to set up your tent, make and eat food, sit around staring at a campfire for a couple of hours, and then crawl into your sleeping bag and curse the tree root underneath you for a minute or two before passing out. Wielding a pen? Not on the agenda.

Also, I think — for me, anyway — being surrounded by nature is not the state most conducive to writing poetry. Or maybe it’s being in novel surroundings that is not the state most conducive to writing poetry. At any rate, I found myself so absorbed in just trying to take in and process all the new things I was seeing on a basic level that processing them on a higher intellectual level, making the kind of interesting connections that good haiku requires, was nearly impossible. I could write one or two lines of straight observation — but making the cognitive leap to turning observations into poetry was beyond me.

I’m hoping that after a few weeks home those observations will have marinated, or composted, or whatever it is they have to do, long enough that I will be able to turn them into haiku. Because really, it was an amazing trip, and there were plenty of connections to be made.

But right now I’m still sleep-deprived and my lower back is killing me. And after two days of grad school I’m already behind on my homework. So you’ll have to pardon me if for a few more days I keep resorting to posting haiku that I wrote last month when I had a more functional brain.

And in the meantime … here are some pictures to make up for my lack of verbal adroitness.

Innovators in English-language haiku: Gendai or not gendai…

Yesterday’s post on gendai haiku is now already my most popular post of all time, which kind of blows me away because I assumed a total of about three people would ever read it and at least two of them would hate it. This makes me think I should strike while the iron is hot and write my promised post on innovators in English-language haiku. Once again, try not to be put off by the fact that I have no idea what I’m talking about. Yes, I’m a newcomer to the haiku world, a rank amateur, probably nothing more than a poseur, but no one, at least, can accuse me of a lack of enthusiasm, which you will just have to accept in place of expertise.

A good place to start, I think, would be with a comment Scott Metz posted on troutswirl quite recently in response to the essay of Richard Gilbert’s I mentioned in another post the other day: The Morning After: Haiku Faces a New Century. Be forewarned, these are some pretty polemical remarks (as remarks by poets go). If you are not entirely sold on the whole gendai/avant-garde haiku scene, try not to be offended by them but to take them in the spirit of sincere love for haiku and the English language with which I believe Scott offers them:

“…Japanese haiku are indeed, very much so, a word-based poetry, not the enlightenment-‘moment’/zen-image-sketching-experience-based mantra so many continue to espouse and cling to. … [English language haiku] are … for the most part, still, ‘slavish imitations’ of translations of what westerners *think* Japanese haiku are. Creative oversimplifications, most of which lack internal energy/dynamics. creative misreadings are cool. but i think they’ve lost their virginal glow in this case. …

“One direction i find interesting for [English language haiku] is that of symbolism and literary allusions/references being used within them, either in a mythological way, or in a more canonically literary way. knowingly or unknowingly. …

“Japanese haiku, at their root, are not simply, or only, about images at all, or moments, or ‘real/true’ experiences … but about language and culture and literature: an intricately woven rug of all these elements. …

“What also strikes me … is how strangely satisfied those writing [English language haiku] are with their nature imagery. Considering how radical Basho and his followers were about always trying to do something new and fresh with kigo, it seems a shame, and kind of mortifying, that so many writing [English language haiku] don’t try to experiment more with nature/environmental imagery. To try to turn them on their heads. To twist them. Play with them. …

“I think folks writing [English language haiku] need to play more: with images, words and techniques. and that not just western poetry/poetics should be considered and sampled, but anything and everything we can get our hands on. which is why it’s exciting to see things like ‘kire’ and ‘ma’ and vampires and sufism and gendai popping up. what can we do with these things?”

— Scott Metz, comments on troutswirl

Well…I think I should let what Scott said stand as most of the commentary here, and dedicate my efforts to displaying haiku by sundry poets that I think meet at least some of his criteria for “playing” with the haiku form, doing something “new and fresh” instead of, in Scott’s immortal words, remaining content with the “enlightenment-‘moment’/zen-image-sketching-experience-based mantra.”

Whether we use the word “gendai” to refer to these poets or whether we should stick to some term more familiar to us in English like avant-garde, experimental, non-traditional, I think we can all agree that most of them are attempting something different than is espoused by the mainstream haiku movement in the English-speaking world, and closer to what gendai haiku poets in Japan are doing with the genre.

It seems logical to start with Scott himself. On his blog lakes and now wolves, Scott republishes those of his haiku that have been printed in journals. References to pop culture, politics, and current events are par for the course; so is a fresh (if sometimes somewhat obscure) use of language.  A couple of examples:

5/21/2010:

the milky way . . .
we start to discuss
Pac-Man strategies

4/17/2010:

walrus with its mouth wide open war statistics

— Scott Metz

The next obvious place to go would be Roadrunner, the haiku journal Scott edits in accordance with his preferred haiku aesthetics. Here are some examples from issue IX: 4:

second dawn the dream ghosts re-rehearsing

— John Barlow

A candle is a sweet machine

to fly across the crow-

shaped night

—  Grant Hackett

A couple of other journals frequently feature non-traditional haiku, such as Modern Haiku. Here are a couple of examples from the Autumn 2009 issue (vol. 40:3):

reading a poem
of urbane intelligence
how dead it is

— William M. Ramsey

O what the hell
haiku poet finally
kills the fly

— Le Wild


Here are some examples from the journal Notes From the Gean (vol. 2 issue 1, June 2010).


waiting
for something to happen —
The Evening Standard

— Ruth Holzer – USA

the echo of fireworksthe echo ofthe echo

not speaking the boiled egg clings to its shell

— Bob Lucky – Ethiopia

Richard Gilbert, the gendai haiku scholar I referred to extensively in my essay on that topic, also is a haiku poet himself, some of whose recent, innovative haiku appear on the website Word Riot:

dedicated to the moon

I rise

without a decent alibi


a drowning man

pulled into violet worlds

grasping hydrangea

(Publication. NOON: Journal of the Short Poem, vol. 1, Philip Rowland, ed., Tokyo: 2004, pp. 25-27.)

blood orange:

the curving radius

of sunset

(Publication. NOON: Journal of the Short Poem, vol. 6, Philip Rowland, ed., Tokyo: Summer, 2008.)

— Richard Gilbert

Fay Aoyagi is another poet doing innovative work with haiku. In my gendai haiku essay I mentioned her website Blue Willow Haiku World, on which she presents many of her English translations of Japanese gendai haiku. Her own haiku are described by David Lanoue, in his Modern Haiku essay, Something with Wings:
 Fay Aoyagi’s Haiku of Inner Landscape, as “avant-garde” and “new-style.” Following are a couple of Fay’s haiku with enlightening commentary by David from his essay:

pre-surgery dinner

tiny ocean

in the oyster shell

[Lanoue’s commentary on this haiku:]

“I believe that haiku is about discovery: the deeper the feeling of discovery, the better the haiku, in my opinion. In a great haiku we sense the poet finding out something in the process of composition, not reporting on a thing that has been previously mentally digested. When Aoyagi brings us with her to the table for her pre-surgery dinner, we suspect that she has no a priori idea that the journey will take us to a tiny ocean in an oyster shell. We arrive there with her, sharing the ‘ah!-moment’ of the vision and sensing its nonlinear, non-logical connection to the poet’s (and our) interior life. Thoughts of mortality, the fear of the surgeon’s knife, a vague feeling of dread and lament … so many emotions ebb and flow in the tiny ocean in the shell. The shell on the plate is itself a post-op carcass that on closer inspection becomes a gleaming continental shelf enclosing a tiny, salty sea. Aoyagi doesn’t say what she feels about her vision, whether it comforts or terrifies her; she invites us into the intimacy of the moment to contemplate for ourselves what it might mean.”


ants out of a hole —

when did I stop playing

the red toy piano?

[David’s general commentary on Fay’s technique:]

“Her decision to probe her inner life is not new in haiku tradition, though few do it as well or as interestingly. The contemporary Japanese poet Hasegawa Kai (whose work Aoyagi has translated) describes the shift from outer to inner focus within a haiku as a sort of kire or “cutting.” In a interview with Richard Gilbert, Hasegawa defines zengo no kire as “The cutting which cuts a haiku from this reality within which we live — from the literal place / environment / atmosphere (‘ba’) of literal existence.” Such cutting, according to Hasegawa, entails a shift of focus from outward scenes to the “realm of the mind” — exactly Fay Aoyagi’s method.”

— Fay Aoyagi/David Lanoue, Something with Wings:
 Fay Aoyagi’s Haiku of Inner Landscape

There are a number of haiku bloggers I’ve discovered (many of whom also publish in journals, but I know their work mainly through their blogs) who, consciously or unconsciously, play with the traditional Western haiku form with interesting results. For example, John Sandbach of Crystal Dragon says, “I am deeply enamoured of the modern haiku of Japan, which, like modern art, is of many styles and energies, and which is constantly recreating itself as it unfolds. Unfortunately, the West is still primarily focused on traditional haiku and has not yet tuned in to the wonders of modern Japanese experimental artisans of this form.” Below is one of his haiku sequences:

Lettuce’s Bliss: 5 Haiku

1

To die
in a hippo’s jaws —
the lettuce’s bliss

2

Remorseful
for tearing up a violet
so I ate it

3

On T.V. a spider
liquifies a frog —
spring in Kansas City

4

In spring
a stone mason —
servant of the endless wall

5

Skin
smooth and white —
the pyramid’s youth

— John Sandbach


Nicole Hyde of the blog “noodle,” who commented on my gendai haiku post, “I’ve bought a ticket on the Gendai Haiku train too,” has some interesting examples of nontraditional haiku on her site. Since she is also a painter, her haiku often refer to art.

English Bay Lune

unbound, the English

Bay in fog —

not seen: some weird duck


Art Tiny Poem

soundless

in the night museum

Wyeth’s boots


Prairie Town

prairie town

from end to end —

one haiku

— Nicole Hyde


Alan Segal, or “Old Pajamas,” from the blog “old pajamas: from the dirt hut,” innovates in many ways, often describing what are clearly imaginary or fantasy scenes.

mourner’s kaddish
does the fly, too,
wear a yamulke?

6/2/2010

unwrapping an impossibly blue bird, flown from a castle keep

— Alan Segal


Brian Pike of paiku describes his poetry as “Haiku. More or less.” In the Q&A for his site he explains:

But aren’t haiku meant to be exactly 17 syllables long?

You’re right. They’re also meant to include a seasonal reference (kigo) and a structural break (kireji). But I’ve never been good at following rules.

If your poems don’t meet the criteria for haiku, why confuse the issue?

I like haiku. I think these are similar in mood and intention. And I quite enjoy confusion.

A few of Brian’s “paiku” follow:

10 May 2010

Blackbird waiting
For idea of cat
To go away

21 March 2010

There’s a big field
Where you can dig up
Everything you ever lost

— Brian Pike


Yi Ching-Lin of the blog y writes primarily short free verse but occasionally writes haiku, and they are generally nontraditional, as in this recent example (the link on the second line connects to Yi’s photography):

it happens daily (6 June 2010)

it happens daily
with a wounded twist
— Yi Ching-Lin

Anne Lessing, the teenage writer of the blog “Phantasma,” who is just beginning to write haiku (and intends to start a project of writing haiku daily in January 2011), has produced some very interesting haiku about zombies based on the video game “Call of Duty,” one of which I’ve reproduced below:

6/4/2010

that flower looked so pretty

so I choked it

with my child’s blood

— Anne Lessing

Finally, Elissa of The Haiku Diary writes daily haiku describing events in her life, some of which are simply quotidian or jokelike, but many of which seem to transcend the category of mere diary-entry and evoke deeper feelings and meanings.

The second of the two haiku of Elissa’s I’ve quoted below is especially interesting in light of Scott Metz’s and Richard Gilbert’s discussions of the way haiku has always been in a dialogue with the past, constantly referring back to previous poetry and other literature and history. In a way this haiku of Elissa’s, referring as it does to a famous haiku of Basho’s (“The bee emerging/from deep within the peony/departs reluctantly”), is both modern and completely classical — so it seems like an appropriate place to bring this post to an end. Hope it was a fun ride.

Front and Center, June 8, 2010

Closing my eyes and

swaying with the music makes

me that girl, but so what?


I literally

watched a bumble bee stumble

out of a peony!

— Elissa of The Haiku Diary

Gendai haiku

Continuing in my time-honored tradition of writing lengthy, dull essays about things I know practically nothing about, I wanted to ramble on for a while about my recent explorations of gendai haiku. A plea: even if you are not interested in my sketchy research, uninformed opinions, or pretentious literary analysis, you should at least skim down to read what are some pretty cool haiku. (By other people, needless to say.)

The Japanese term “gendai” simply means “modern,” but in the context of haiku it seems to carry the connotation of something more like “avant-garde” or “experimental” in English. Scott Metz, who is a pretty avant-garde American haiku poet himself, explains its origins on his blog “lakes and now wolves”:

“… influenced by changes in culture, society, economics, art, and literature—globalization—many different schools and strands of haiku developed during the 20th century. … Starting with a foundation centered more on realism and experience, 20th century haiku immediately expanded into areas such as politics, subjectivity, the avant-garde, feminism, urbanism, surrealism, the imaginary, symbolism, individuality, and science fiction: in general, free-form and experimental aesthetics. … The rigid limitations and conservatism of traditional techniques (namely 5-7-5 on/syllabets and the necessity of a kigo) were no longer absolutes for Japanese poets.”

— Scott Metz, for ku by

I first encountered the term “gendai” in an essay by Peter Yovu on the website of The Haiku Foundation, troutswirl, where several compelling examples of the genre are cited, such as:

like squids

bank clerks are fluorescent

from the morning


—Kaneko Tōta (trans. Makoto Ueda)


in front of the scarlet mushroom

my comb slips off


—Yagi Mikajo
 (trans. by Richard Gilbert)


from the sight

of the man who was killed

we also vanished


—Murio Suzuki (trans. by Gendai Haiku Kyokai)

(All examples from Peter Yovu, What is Your Reponse to Gendai Haiku?)

These examples seemed so exciting to me, so much more interesting than the standard Zen-nature-moment haiku, which I confess I’m getting a little weary of, that I went straight off to gendaihaiku.com, a website by Richard Gilbert, one of the most influential Western scholars and proponents of gendai. It contains profiles of some of the masters of gendai haiku, videotaped interviews with them, and examples of their work. There I found stuff like this:

wheat –
realizing death as one color
gold

Uda Kiyoko

revolution

in the snowy kiosk

for sale        .?

Hoshinaga

–[Gilbert adds an explanatory note to this haiku:] … Kiosks filled with novel items began to appear in train stations throughout postwar Japan as the rail lines developed, and represented a new world, a new era of consumption and economic development. The resulting revolution spoken of here is domestic and cultural. A unique formal feature of this haiku is its last, fragmentary character na, which follows a question marker (ka), comma, and space, a uniquely creative contribution. Hovering between a statement of certainty and strong doubt (disbelief?), an indefinite solution is created by the orthography, causing this haiku to reflect back upon its topic, deepening the question.


cherry blossoms fall

—
you too must become

a hippo

Nenten Tsubouchi

water of spring
as water wetted
water, as is

Hasegawa Kai

–Hasegawa comments.
 Almost anything in this world can be wetted by water. However, the one thing that cannot be wetted in this way is water itself. Although water wets other things but cannot itself be wetted, I nonetheless intuit that the water of spring, uniquely, has a special quality in that it can be wetted — though it too is water.


There are clearly a lot of cultural and translation barriers to a non-Japanese fully understanding these poems — among other problems, I still don’t quite get why Tsubouchi wants me to be a hippo. But it struck me forcefully that these poets were clearly not interested in following the “rules” about haiku, particularly about haiku subject matter, that so many English haiku poets seem insistent on and fearful of breaking.

These poems aren’t about “haiku moments.” They have vivid and compelling images; but they’re allusive, elusive, experimental, full of large ideas — not just tiny moments of awareness. I say this not to cast aspersions on tiny moments of awareness, just to point out that in the culture where haiku developed, there is apparently a much broader conception of what constitutes a “real” haiku than in our own.

In an interview with Robert Wilson, Gilbert points out that gendai haiku poets are not breaking off decisively from the classical haiku tradition, that haiku has always been about referencing the past while making accommodation to the present:

“Gendai haiku partake of a tradition and culture in which, unlike that of the historical Judeo-Christian West, nature and culture were not extensively polarized. So in gendai haiku exists an invitation to the present and a future, in congruence with the past. This congruency is also an uprooting, accomplished via expansive and often experimental avant-garde language and techniques. Yet the old is likewise held in the new, in plying the form. The key to haiku, what makes it a brilliant literature, is that haiku cut through time and space …

“The gendai haiku tradition partakes of Bashō’s ‘world of mind,’ and like Bashō and other accomplished classical masters, extends a literary conversation. … [H]aiku are never merely singular works of art, they swim in an ocean of poetry, in which any given term (e.g. kigo or kidai) and image has multiple reference to over 1000 years of literary history (poems, historical events, personages, authors, myths, etc.). …”

— Richard Gilbert, “A Brilliant Literature: Robert Wilson Interviews Professor Richard Gilbert

I would add that haiku, in its several hundred years of existence, has undergone many changes in style and approach and has never been as limited in subject matter and structure as many Westerners seem to believe. A lot of what we now think of as “proper” haiku (the nature observation, the Zen moment of enlightenment) was a late-nineteenth-century development and actually, ironically, owed a lot to the realism of Western poetry, which was just beginning to be known in Japan at the time. Haruo Shirane, in his great essay Beyond the Haiku Moment, points out that early haiku were just as likely (or more so) to concern historical or literary or entirely imaginary subjects as the personal experience of the poet:

Basho traveled to explore the present, the contemporary world, to meet new poets, and to compose linked verse together. Equally important, travel was a means of entering into the past, of meeting the spirits of the dead, of experiencing what his poetic and spiritual predecessors had experienced. In other words, there were two key axes: one horizontal, the present, the contemporary world; and the other vertical, leading back into the past, to history, to other poems. …  Basho believed that the poet had to work along both axes. To work only in the present would result in poetry that was fleeting. To work just in the past, on the other hand, would be to fall out of touch with the fundamental nature of haikai, which was rooted in the everyday world. Haikai was, by definition, anti- traditional, anti-classical, anti-establishment, but that did not mean that it rejected the past. Rather, it depended upon the past and on earlier texts and associations for its richness.

— Haruo Shirane, Beyond the Haiku Moment

An interesting historical note about this movement is that gendai haiku poets underwent significant persecution at the hands of the Japanese government during World War II, as is chillingly explained in an article in the haiku journal “Roadrunner” (again, by Richard Gilbert):

“[B]y the 1920s … the ‘New Rising Haiku movement’ (shinkô haiku undô) wished to compose haiku on new subjects, and utilize techniques and topics related to contemporary social life. These poets frequently wrote haiku without kigo (muki-teki haiku), and explored non-traditional subjects, such as social inequity, utilizing avant‑garde styles including surrealism, etc. …

“During the war, over 40 New Rising Haiku poets were persecuted; they were imprisoned and tortured, and some died in prison. … [The director of a haiku society associated with the government stated:] ‘I will not allow haiku even from the most honorable person, from left-wing, or progressive, or anti-war, groups to exist. If such people are found in the haiku world, we had better persecute them, and they should be punished.’

“… According to the fascist-traditionalists, to write haiku without kigo meant anti-tradition, which in turn meant anti-Imperial order and high treason. …

“One sees that, historically, ‘freedom of expression’ in the gendai haiku movement was not an idle aesthetic notion. … The liberal, democratic spirit and freedom of expression exhibited by the New Rising Haiku poets remains at the core of gendai haiku.”

— Richard Gilbert, “Gendai Haiku Translations

In this same article Gilbert and Ito Yuki offer translations of some haiku by this generation of persecuted poets, all of which, naturally, are a little on the dark side — but exhibit the same freshness of approach as my previous examples:

clean kills: in a night war a canyon a crab
–
Hirahata Seito

the shriek of artillery
birds beasts fish shellfish
chilling dim

— 
Saito Sanki

leaving a withered tree
being shot as a withered tree
— 
Sugimura Seirinshi

machine gun
in the forehead
the killing flower blooms
— 
Saito Sanki

(Translations by Richard Gilbert and Ito Yuki, from Gendai Haiku Translations“)

If you’re starting to wonder if all gendai haiku are dark and depressing…fear not. A wonderful place to sample a wide variety of gendai haiku is Blue Willow Haiku World, the website of the fine Japanese-American haiku poet Fay Aoyagi, which features both her own haiku and that of modern Japanese haiku poets in her own translations. A few examples:

no hesitation

he comes and whispers

in a dancer’s ear

–Suju Takano

from “Gendai no Haiku” (Modern Haiku), edited by Shobin Hirai, Kodansha, Tokyo, 1996

— posted by Fay Aoyagi on Blue Willow Haiku World June 9, 2010


azuki-bean jelly

I prefer a comic play

with a quiet plot

–Shuoshi Mizuhara

from “Gendai no Haiku” (Modern Haiku), edited by Shobin Hirai, Kodansha, Tokyo, 1996

— posted by Fay Aoyagi on Blue Willow Haiku World June 7, 2010


bubbled water

it wets

an equation

— Keishu Ogawa

from “Gendai Haiku Hyakunin Nijukku” (“Modern Haiku: 20 Haiku per100 Poets”), edited by Kazuo Ibaraki, Kiyoko Uda, Nenten Tsubouchi, Kazuko Nishimura, You-shorin, Nagano, 2004

Fay’s Note:  “sôda-sui” (bubbled/carbonated water) is a summer kigo.

One can write a Japanese haiku without a subject word.   Most of time, the subject is “I,” the poet.   But this one, I am not sure.   I see two people (somehow, a male and female students) studying together.   It is a summer time.

Between them, cans (or glasses) of bubbled water…   But the translation can be

bubbled water

I wet

an equation

— posted by Fay Aoyagi on Blue Willow Haiku World June 6, 2010

So far I’ve been discussing this genre as a strictly Japanese phenomenon. But the inevitable question is: Are there “gendai haiku” in English?

Richard Gilbert responds:

“I’m not even sure [the term ‘gendai’] should be used for any haiku natively-written in English. For instance, I would not say so-and-so a haiku is ‘gendai’ as a matter of style, unless I meant it was similar in style to that of a known gendai poet of Japan … As of yet, we do not have a ‘gendai-like’ movement in English-language haiku poetry, though there are some poets writing innovative works. … It’s my thought that we can learn and appreciate, though innovate with autonomy.”

— Richard Gilbert, “A Brilliant Literature: Robert Wilson Interviews Professor Richard Gilbert

I’m planning to write a post soon about some English-language haiku poets who are innovating in what seem to me gendai-like ways — including Metz and Gilbert themselves. In the meantime, I’d welcome comments on these poems and this poetic phenomenon: How do you feel about haiku in this style? Do you think there is a similar movement in English? Should I just stick to haiku and leave the dry academic treatises to the experts? Let your opinion be known.

Found haiku: Thoreau

Eager to procrastinate this morning (this is actually most of what I do every day), I said to myself, “Self,” I said, “I bet Thoreau is full of haiku.” So I pulled Walden off the bookshelf and started looking through it and giggling. (Yes, I know: I’m easily entertained.)

I did have to use some ellipsis to get haiku out of some of Thoreau’s meaty utterances (when you’ve been reading predominantly haiku even Thoreau’s vigorous prose seems a little Victorianly verbose), but in the end I was really happy with these. I stopped looking when I got to the last one, in fact, because it was so perfect I became too happy to sit still anymore and had to get up and go for a walk. It is equal parts Thoreau-ish and haiku-ish, and also is a nice counterpart to the first one below, which was actually the first one I found.

*

gentle rain …
waters my beans …
keeps me in my house today


where a forest was cut down
last winter
another is springing up


hollow and
lichen-covered apple trees
gnawed by rabbits


the house … behind
a dense grove of red maples …
I heard the house-dog bark


the wood thrush
sang around and was heard
from shore to shore


faint hum of a mosquito …
invisible … tour …
at earliest dawn


while I drink I see
the sandy bottom …
how shallow it is


my beans ….
impatient to be hoed…
so many more than I wanted


— Henry David Thoreau, Walden

June 9: 2-4: The Technique of the Sketch or Shiki’s Shasei

(See this post for an explanation of what’s going on here.)

Jane:

“Though this technique is often given Shiki’s term shasei (sketch from life) or shajitsu (reality) it had been in use since the beginning of poetry in the Orient. The poetic principle is ‘to depict as is.’ The reason he took it up as a ’cause’ and thus, made it famous, was his own rebellion against the many other techniques used in haiku. Shiki was, by nature it seemed, against whatever was the status quo. If poets had over-used any idea or method his personal goal was to point this out and suggest something else. … Thus, Shiki hated word-plays, puns, riddles – all the things you are learning here! He favored the quiet simplicity of just stating what he saw without anything else having to happen in the ku.

evening 
waves

come into the cove

one at a time”

– Jane Reichhold, Haiku Techniques

*

Me:

wind in the maples
gray seeds spin
against gray sky

after the storm
fallen branch
dries to gray

Mississippi source
travelers
tiptoe across

June 6: 3-5: The Technique of Metaphor and the Technique of Simile

(See this post for an explanation of what’s going on here.)

Jane:

The Technique of Metaphor:

“I can just hear those of you who have had some training in haiku, sucking in your breath in horror. There IS that ironclad rule that one does not use metaphor in haiku. Posh. Basho used it in his most famous ‘crow ku.’

on a bare branch
a crow lands
autumn dusk


“What he was saying in other words (not haiku words) was that an autumn evening comes down on one the way it feels when a crow lands on a bare branch.”

The Technique of Simile:

“Usually in English you know a simile is coming when you spot the words ‘as’ and ‘like.’ Occasionally one will find in a haiku the use of a simile with these words still wrapped around it, but the Japanese have proved to us that this is totally unnecessary. … [T]he unspoken rule is that you can use simile (which the rule-sayers warn against) if you are smart enough to simply drop the ‘as’ and ‘like.’ …[B]y doing this you give the reader some active part that makes him or her feel very smart when they discover the simile for him/herself.


a long journey
some cherry petals
begin to fall”

– Jane Reichhold, Haiku Techniques

*

Me:
I combined these techniques because it’s difficult for me to see how a simile that doesn’t use the words “like” or “as” is different from a metaphor. There obviously is a subtle distinction in Jane’s mind but I am not subtle enough to understand it. I’d love to hear from anyone who is.

tree climbing
boys taller
than last year

hot water running
your hands on
my shoulders

cats paw at the screen door
we sign
the papers

*

June 7: I edited one of these haiku slightly. Anyone who can tell me how gets a prize. 🙂

June 3: 4 (Chipmunk Calls Repeat)

IMG_1420.JPG

chipmunk calls repeat
repeat all summer
outside my window repeat

*

Yeah, okay, so this is a particularly not-stunning photograph. It looks better close up, is all I have to say. And doesn’t the rope there add some kind of artistic interest? Oh, never mind. Just read the damn haiku.

Edited: I changed the picture. At least now you can tell it’s a chipmunk and not some kind of hairpiece lying on our lawn. Doesn’t he look adorable? Yeah. You can have him.

May 27: 2-5: The Technique of Association

(See this post for an explanation of what’s going on here.)

Jane:

“This can be thought of as ‘how different things relate or come together.’ The Zen of this technique is called ‘oneness’ or showing how everything is part of everything else…. When the boundaries disappear between the things that separates them, it is truly a holy moment of insight and it is no wonder that haiku writers are educated to latch on to these miracles and to preserve them in ku.


“ancestors

the wild plum

blooms again”

Jane Reichhold, Haiku Techniques

Me:

the progress of
the caterpillar
sun climbing up the sky

women on the grass
compare haircuts
growl of lawnmower

fresh greens in the salad
young woman
in new clothes

children with
water balloons
blossoms at their fullest

*

I realized as I was writing these that I wasn’t exactly sure what the difference was between this technique and the technique of comparison. The idea seems to be that when you’re comparing two things, you’re showing that they’re similar, but when you’re associating them, you’re showing that they’re really the same thing? Or something?

Maybe someone with a better grasp of Zen can explain it to me…

May 22: 1-3: The Technique of Comparison

(See this post for an explanation of what’s going on here.)

Jane:

“In the words of Betty Drevniok: ‘In haiku the SOMETHING and the SOMETHING ELSE are set down together in clearly stated images. Together they complete and fulfill each other as ONE PARTICULAR EVENT.’

“a spring nap

downstream cherry trees

in bud”

— Jane Reichhold, Haiku Techniques

Me:

yellow water lilies
on gray water
sun through the clouds

bouquet of tulips
messenger in
tie-dyed T-shirt

boys juggling
leaves set free
by the wind

May 20: 1-2 (Left behind)

the crying far away
of someone left behind
sandhill cranes at dawn

faint pencil marks
in the margins
the book you left behind

I “wrote” both of these in bed this morning, in my head, while I was barely awake. I could hear the cranes, the mournful bass underlying the rest of the dawn chorus. I don’t know where the pencil marks came from, maybe a dream. After I got up and wrote them down, the two haiku seemed connected to me and I couldn’t figure out why; then I realized they both contain the phrase “left behind.” My conscious will be interrogating my subconscious about that for the rest of the day.