Tuesday, February 27, 2018

KAMESAN HAIKU QUIZ






KAMESAN'S BASIC HAIKU QUIZ (1)
(Choose one or more correct answers)

1.Nature is represented in haiku by:

a. 5-7-5 form
b.seasonal reference (“kigo”)
c.cutting words (“kire”)
d.juxtaposition

2.Free-form haiku is invented by:

a.English poets
b.American poets
c.Japanese poets
d.French poets

3.What part of haiku poem is originally Japanese:

a.5 syllables in line
b.7 syllables in line
c.combination of 5 and 7 syllables
d.”kigo”

4.Word “haiku” is invented by:

a.Matsuo Basho
b.William J. Higginson
c.Masaoka Shiki
d.Michael Dylan Welch

5.In assessing the quality of haiku, the most important is:

a.Formal perfection
b.Poetic sincerity
c.Zen Buddhism
d.Metaphor

6.In the field of literature haiku is:

a.Poetic genus
b.Poetic form
c.Poetic genre
d.Poetic type

7.Outside of Japan haiku is the most popular in:

a.China
b.America
c.The Balkans
e.England

8.Which concept of haiku is multicultural:

a.Global Haiku
b.World Haiku
c.International Haiku
d.English Language Haiku

9.The shortest poem in the world literature is:

a.tanka
b.haka
c.haiku
d.landay

10.Haiku is very often combined with:

a.image
b.two lines of poetry
c.music
d.nothing of above, haiku is an independent poem




УПОРЕДИТЕ БАШОА И КАНЕКО ТОТУ




УПОРЕДИТЕ БАШОА И КАНЕКО ТОТУ
(У сећање на Кенеко Тоту, оца савраменог /гендаи/ хаику, 1919-2018)

Болест на путу.
Моји снови лутају
дивљом мочваром.
- - - Башо (Превод: М.Уеда/Д.Анакиев)

Спавах добро
све док дивља мочвара мог сна
неозелене
- - -Тота (Превод: Гилберт & Кон Нићи / Д. Анакиев)

COMPARE BASHO AND TOHTA





COMPARE MATSUO BASHO AND KANEKO TOHTA

On a journey, ill--
My dreams roam
Over a wild moor.
- - - Matsuo Basho (1644–1694)

Tr. by Makoto Ueda, Literary and Art Theories of Japan, 171


sleeping well
until the dream's withered moor
goes green
- - - Tohta Kaneko (1919-2018)

Tr. by Richard Gilbert and Kon Nichi Translation Group

Monday, February 26, 2018

BLUE SHARK (In Memoriam Tohta Kaneko, 1919-2018)



Blue shark
closed the jaws.
Tohta Kaneko
- - - Dimitar Anakiev

Saturday, February 24, 2018

MORNING CHIRP ON FORMAL PLURALISM




MORNING CHIRP ON FORMAL PLURALISM

Dimitar Anakiev
MORNIN CHIRP ON FORMAL PLURALISM
(What are the inner meanings of different haiku forms?)

Using of different forms in writing haiku are natural result of different individual styles and different cultures. At this place I want to inform you about meaning of different forms in their origin and aesthetic ideas behind them. Naturally, individual meaning and subjective interpretations are normal and fully acceptable, following explanation has an intention only to show the original ideas.

xxxxx
xxxxxxx
xxxxx

(FACTUAL FORM): documentary style (hyper-realism)

Xxxxx
xxxxxxx
xxxxx

(LOGICAL FORM): classical style (realism, naturalism)

Xxxxx
Xxxxxxx
Xxxxx

(EMOTIONAL FORM): romantic style (romantism, expressionism)

FACTUAL FORM is today the most wide spread because of global influence of so called ELH movement. It is created in America in the end of 20 century with an idea to show that "haiku is not poetry as other kind of poetry..." but contents only pure facts from life, so indirectly it says: "no imagination". It pretend to be something like "documentary film" compared to fictional film or to be related with philosophy of Zen. Wide spread and development made this basic intention changed in many different ways.

LOGICAL FORM want to demonstrate that in language it has a logical beginning and end as a "normal literature" or "literature as any other" and "nothing different", with a pretension of being "classical". Many poets whose realistic method of "shasei" ("draft from life") use this form, often with full punctuation (or without).

EMOTIONAL FORM is used with an idea to say: this is a thoroughbred poetry, it comes from my imagination and emotions... Famous American novelist and human rights activist Richard Wright was writing all of his 817 published haiku only in this "emotional stile".

At HMC I noticed that poetess from Montenegro Branka Jegdić in her original language writes in "emotional style" ("Africa" poem published bilingually in HMC) but in English translation the poem turned to be "factual form". It speaks how strongly political power of English language changes our local habits! Transforming all haiku forms into "factual form" is a regular practice of so called ELH movement editors - individual and cultural differences are usually not respected.

Haiku MasterClas, 08/14/2012

GENERAL REMARKS WITH SOME UNIVERSAL ARTISTIC QUESTIONS




GENERAL REMARKS WITH SOME UNIVERSAL ARTISTIC QUESTIONS: "Haiku moment" (the idea of the poem) comes spontaneously but writing haiku is complex, not necessarily spontaneous art. Sometimes, because of shortness of the haiku, it may seem possible just to write down your idea (haiku moment) and to announce/publish new haiku but, as in any art, the idea is not the same as the poem/story/movie... An idea is just an idea - your job, job of an artist/poet is to transform idea into the piece of art/poem. What is missing the most in the poems of haiku lovers is willingness to think and meditate an idea. He/she must be always able to answer some universal artistic questions like:
-
-What I want to say with this poem?
-What is the theme/topic of the poem?
-What is the best way to express the topic?
-Do I need to change or add something?
-Why is this poem important to me?
-
(If poem is not important to you then you can not expect that the poem will be important to other poets and readers).

After we find answer to these question the Haiku Workshop can start.

SOLEMN SKY - THE ART OF COMPOSING HAIKU - CONVERSATION ABOUT THE FORM WITH NINA GRACE



Photography by Nina Grace



SOLEMN SKY – THE ART OF COMPOSING HAIKU – CONVERSATION ABOUT THE FORM WITH NINA GRACE

In our HaikuMasterClass talented American poet Nina Grace offered two versions of her poem Solemn sky: one in 17 syllables, other version, very reduced, is only 6 syllables. In my comment I wanted to offer some general explanation, then to teach the art of composing haiku, and to show what usually is lost with such reduction. Originally I posted my answer in my comments to her post but because I think all this discussion is of general interest I republish it here again via Kamesan's Haiku Blog:

solemn skies break free
releasing diamonique stars
smokey clouds erased
- - - 5-7-5. ©Nina Grace

Another version:

stars
break free
solemn skies
- - - ©Nina Grace

"Classical" mistake in interpreting 5-7-5 is speaking about it as an "obligation" that you "must" fulfill in artificial way by filling out unnecessary words. Such mistake in interpretation is very often intentional; it wants to cover with the mist real reasons for destroying the most basic and most simple tool in poetry - the form. We must start explanation from this point: form is a part of the freedom of expression not a limit and obligation. The simplest way to create poem is to count syllables. It is an anti-intellectual, childish way that anyone understand - you do not need any theory for using this tool; it is ancient. You do not need to know anything but just to speak through the rhythm of nature ( 5 and 7 syllables are taken from nature). So when they take from you the tool of form basically they disable you to have spontaneous free talk through haiku. They disable you to express things essential to you in the most free and simple way. Instead you must speak in very indirect and artificial way only through collecting images (using the theory of juxtaposition). And, when you must speak only through the images you are basically mute. That is the real goal of dropping the form out. Poets transformed into mute image collectors ("stamp collectors"?). Poets disabled to criticize! Poets disabled to open the heart!(sic!) It is clear right wing politics in haiku. You can read contemporary so called "ELH" days and days but you will learn nearly nothing about the authors as human beings. So it is not the same when you jump into the personal poetic experience through the door of rhythm and through the door of image. Rhythm is the most basic, most direct and most simple way to talk. Contemporary Western haiku poets mainly forget to speak in natural way own language when create haiku poems. That is why I selected for this Saturday haiku from Kamesan's anthology on War... poem of an excellent poet, James Kirkup, to learn again spontaneous expressing of a poet through haiku:

British hooligans
act like apes – no compliment
to that noble beast
- - - James Kirkup (1918-2009, UK/Andorra)

Back to the above poems of Nina Grace. Classical structure of the haiku usually has two parts that creates superposition (juxtaposition). One of the parts is natural, other human, personal (or historic, social, scientific etc). So the "mistake" in composition of Nina's 5-7-5 version is that both parts of juxtaposition are taken from the nature, human part is missing. The first part of Nina's poem speaks about liberation of the stars, so the "liberation" is the topic of the poem. The third line could use the same topic but taken from human world. I will try just to give a didactic example:

- - - After Nina Grace

Solemn skies break free
releasing diamonique stars
far away from Cuba
- - - Dimitar Anakiev

I hope you can see what way art of composing haiku works. Comments and discussion are very welcome.

Dimitar Anakiev

Thursday, February 22, 2018

НАПРСЛО ОГЛЕДАЛО, муцу но секај ренку (ренку три света)




Својевремено је Масаока Шики затврдио да је ренга (ренку) недостојана назива озбиљне литературе јер је песничка резбибрига и уметност која је сама себи сврха. Са том оценом се слажемо. Зато смо овде понудили другачији приступ ренги (ренку). Пред читаоцима је прва у свету написана мултикултурна, демократична и ангажована ренку. Уместо вође ренку, одлуке смо доносили договором и консензусом. Уместо једне уводне песме (хокку) овде смо практиковали да сваки песник напише своју уводну песму (три песника-три хоккуа) у којем представи место/крај или културу из које потиче. Такође уместо једне завршне песме (агаку) планиране су три завршне песме. Структура ренку за 36 строфа (12 кругова за 3 песника) била би дакле: 3 хокку (увод), разрада 30 строфа са наизменично 3 и 2 стиха, 3 агаку (епилог). Принцип писања остао је исти. "повежи и промени" али ренку нисмо градили на сезонским референцама ("киго") него на "кључним речима". Ренку је тренутно прекинут код 23 строфе због објективних околности али ће се наставити до 36. стиха.




НАПРСЛО ОГЛЕДАЛО
(Муцу но секаи ренку – Три света ренку)

Димитар (Анакиев) Словенија/Србија/Бугарска
Ким (Голдберг), Канада/САД
Ману (Кант), Индија

1.
Напрсло огледало
у којем гледам лице
нашег Балкана
--- Димитар

2.
Покрај народне кухиње у Нанаиму
Рагман и врабац деле хлеб (1)
---Ким
3.
Чандигар – Леп град-
ни трага од радника,
врапци гладују (2)
---Ману
4.
Радничка класа жури, жури, жури
да ухвати лифт
---Димитар

5.
Теретни вагон-
одлаже терет речи
мајстор графита
---Ким

6.
”Уметност или револуција”,
слоган Курбазјеа-пише на зиду
---Ману
7.
Чекају ред у
Мекдоналдсу данашњи
револуционарни студенти
---Димитар

8.
Повлачи црту у песку
да попуни удаљене болнице(3)
---Ким
9.
Много пацијената
ових дана: на путу у рај
хотел са 5 звездица
---Ману
10.
Уска стаза ка далеком северу: (4)
приспеше у центар за избеглице
---Димитар

11.
Ледене капе се топе,
поплављују градове-храбри нови
свет климатских избеглица (5)
---Ким

12.
Наш храбри нови свет
једва држи главу над водом
---Ману

13.
Шта да се ради? (6)
Радиоактивна вода из
Фукушиме цури-хитно је!
---Димитар

14.
Трка возила хитна помоћи
пожар у фабрици текстила
---Ким

15.
паметни телефони, паметна Индија
али г. Моди зашто не укључите у њу
паметне Далите? (7),(8)
---Ману

16.
Нико не сме да вас бије! (9)
Сем војске и полиције.
---Димитар

17.
Гугутке наричу
са дрвета изнад склоништа
за пребијене жене
---Ким

18.
Најновија мода на Фејсбуку:
девојчице позирају са тампонима
---Ману

19.
Фејсбук групе
нису исто што и друштвене класе:
активизам или бизнис?
---Димитар

20.
Нису криви. Активисти широм Канаде
простујуту против све-белечких порота
---Ким

21.
наравно, РСС је бољи од војске (10)
али г. Мохан Бхагват, употреба Bојске мајмуна (11)
на индијским границама биће још боља
---Ману

22.
Из соли да се непријатељу
ручак посоли: косовски божур
---Димитар

наставља се до 36 строфа.


ФУСНОТЕ:

(1)Рагман је суперјунак из популарног стрипа
(2)Чандигар на санскриту значи “Лепи град”
(3)Председник Буш је напад на Ирак назвао “повлаченње црте у песку”
(4)”Уска стаза ка далеком Северу” је збирка хаибуна Мацуа Башоа
(5)”Храбри нови свет” је познати роман Алдоуза Хакслија
(6)”Шта да се ради?” је познати роман Николаја Чернишевског
(7) Моди је индијски политичар
(8)Далити су најнижа каста у Индији, обесправљени.
(9)”Нико не сме да вас бије!” је позната фраза Милошевића
(10)РСС је индијска крајња десница, фашисти
(11)”Војска мајмуна” се помиње у индијском миту Рамајана

Tuesday, February 20, 2018

KAKI, nova poetska kolekcija haiku kruga Hailstone (Grad)






Dimitar Anakiev
KAKI, nova poetska kolekcija haiku kruga Hailstone (Grad)
(džem sešn razmišljanja uz kolekciju Kaki)

Svaka zbirka poetskog kruga Grad iz Kjota – već dve sam imao prilike da čitam - izazove kod čitaoca kompleksan i celovit poetski utisak i pokrene bujicu misli. Pre svega reč je o zbirkama koje, iako su pisane na engleskom, umnogome prevazilaze lokalni i kontradiktorni koncept „Haiku engleskog jezika“ (ELH). Zatim, to su retke zbirke savremene haiku poezije u kojima poetsko nadilazi kulturno, iako kultura nikako nije zanemarena, pre suprotno – poklanja joj se velika pažnja. Sve to je razlog da pišem ove redove ne bi li preporučio praksu poetskog kruga Grad, kao važnu, originalnu i neobičnu poetsku pojavu, skladnu sa konceptom „međunarodnog haiku“, koga u protekle dve decenije pionirski razvija nekoliko pesnika i intelektualaca, među kojima je i autor ovih redova.
Na samom početku kratak osvrt: zašto je kolektivni rad u haiku potreban? Početak odgovora na ovo pitanje leži u saznanju da haiku, uslovno rečeno, kako kaže već njegovo ime, nije (samostalna) pesma – najkraća poetska forma sa statusom pesme je haka (5/7/7) – ima dva sloga više od haikua- koja uistinu nije u potpunosti zaživela kao što je waka/tanka (5/7/5/7/) koja ima dva stiha, odnosno 14 slogova više od haikua (1). Haiku je dakle više poetska fraza nego gotova pesma. Nedovršenost haikua, da bi se tačno odredilo njegovo značenje, slučaj koji vidimo u tanka poeziji, znači otvorenost haikua za različita značenja, je njegova značajana osobina. Ova osobina haikua, zajedno sa primitivnom metaforom (jukstapozicija), osnova su za kolektivni rad koji postaje neka vrsta „džemsešna“ na zadatu temu da bi se svi zajedno poigrali u prostoru koji otvara haiku. Na taj način zajednički se istražuje tema ali haiku pesma i dalje ostaje otvorena, tema nikad zaključena. U tome je diskretni šarm haiku.
Primitivnost metafore (jukstapozicija) ekvivalent je eliptičnoj otvorenosti haiku forme. Razlika u metafori čini ključnu razliku između klasičnog haiku, koji se oslanja isključivo na primitivnu metaforu, od koncepta „savremenog haikua“ (Gendai) koji metaforu gotovo redovno razvija u alegoriju. Zbog alegoričnosti njihovih haikua Gendaj pesnici uglavnom ne pišu haibune: zato što je alegorija vrsta metafore proširena u priču. To znači da je u Gendai Haiku priča već sažeto prisutna u samom haikuu. Zato pesnici klasičnog haikua posežu za prozom kao narativnom dopunom svojih haikua pišući haibune, dok su Gendai pesnici skloniji esejistici.
Nedovršenost haikua dakle otvara prostor za različite vrste dopuna: slikom (haiga), povezivanje stihova (renku), prozom (haibun) i kolektivni rad kojim se stvaraju haiku nizovi, neka vrsta tematskih stilskih vežbi. Svo ovo poetsko bogastvo prisutno je u radu međunarodnog haiku kruga Grad i zato su njihove zbirke prave poetske riznice koje nemaju para u haiku današnjice.

Zbirka Kaki poetskog kruga Grad sadrži više od 168 haikua koji su međusobno povezivani na različete načine: grupe od 14 do 16 pesnika nazvane „haiku sela“ udružena zato da bi stvorila „gnezda“ od 26 do 38 haikua; male grupe pesnika (6), sekvenca za dva pesnika o Karmini burani (41 strofa), i „Kalendar“, abecedna kolekcija pesama bazitana na „ključnim rečima“ koje su tražene isključivo među glagolima. Ovo me je potsetilo na diskusiju koju sam pre dvadesetak godina vodio sa japanskim pesnikom Ban'yom Nacuishijem, tvorcem koncepta „ključnih reči“. On je tri puta bio moj gost u Sloveniji i imali smo dosta vremena da diskutujemo ovaj koncept. Naime, uvideo sam kroz svoju praksu, da imenice nisu uvek „ključne reči“ u pesmi i hteo sam da rasčistim to sa tvorcem koncepta. Ban'ya je zastupao tezu da razne reči u pesmi mogu biti „ključne“, uključno sa pridevima, prilozima i glagolima, i da izbor zavisi od pesničkog akcenta. Ovo značajno saznanje koristili smo tokom pisanja „Mittsu No Sekai Renku“, prvog multikulturng, demokratskg i angažovanog renku, Dimitar Anakiev, Kim Goldberg iz Kanade/USA i indijski pesnik Manu Kant. Ovaj renku uvodi nova pravila i afirmiše u potpunosti koncept ključnih reči kao osnovu ulančanog pesništva napuštajući sezonske asocijace kao osnovnu renga/renku pesništva.(2) Verujemo da smo time otvorili vrata multikulturalizmu u haiku i renku.
Kolekcije pesama poetskog kruga Grad potvrđuju značaj „ključnih reči“ za međunarodni, multikulturni haiku. U dve pomenute zbirke vidi se kontinuitet upotrebe koncepta „ključnih reči“. U zbirci Nuklerana nesreća, ključne reči su osnovni koncept a u antologiji Kaki, zaključuju knjigu.
U poslednje dve decenije formirala su se dva suprotna koncepta: „Haiku engleskog jezika“ (ELH) kao monokulturan, ograničen i povremeno šovinistični koncept (3) i na drugoj strani multikulturni koncept „Međunarodnog haiku“ u koji sa velikim zadovoljstvom možemo svrstati vrlo poseban i sebi specifičan rad poetskog kruga Grad. Možda beznačajan detalj a meni se čini bitan: doktrinarno članovi pokreta ELH praktikuje pisanje haikua malim početnim slovom, kao da nisu pesme, već parčići stvarnosti. Članovi poetskog kruga Grad svesni su toga da pišu poeziju, zato pesme počinju velikim slovom. O kvalitetu poezije neka govore pesme same:

Osam godina
bez haikua-gde to
zapravo bejah?
---Amato

Gledam prvi put
sva ta lica u horu
puna ljubavi
---Tito

Mi posmatramo
jesen – usamljeni
majmun gleda nas.
---Hisashi Miyazaki

Vetar na vrhu-
hodam a kapuljača skliznu
sa moje ćele
---Branko Manojlović

Purpurna ruža-
prvo kupanje otkriva
devojčicu
---Yae Kitajima

Nasmejana je
stjuardesa: između
dojki nosi krst.
---David McCullough


FUSNOTE:

(1)Mutsuo Shukya, pogovor uz knjigu 55 tanki iz Boldera, Colorado, Dimitra Anakieva, SPONTANEOUS MIND, Kamesan Books, 2013, Create Space, Sacramento, US : https://www.amazon.com/Spontaneous-Mind-tanka-poems-Boulder/dp/1492136395
(2) http://kamesanhaikublog.blogspot.si/2018/02/cracked-mirror-muttsu-no-sekai-renku.html
(3) http://kamesanhaikublog.blogspot.si/2014/01/taliban-of-haiku-community.html

Monday, February 19, 2018

CRACKED MIRROR, Muttsu no sekai renku


(Apolo, Diana, Hermes and Venus writing MNS renku)



CRACKED MIRROR (Muttsu no sekai/MNS/ renku- Three worlds renku) is the first world multicultural, democratic and engaged renku. There is no classical sabaking (leading) of the MNS renku. All participants are equal, they discuss and make decision in consensual way. Each participant offers opening poem (hokku), usually with geographical / cultural references to the place and situation he/she comes from, also all participants write own closing poem (agaku) for finishing the poem (So in the case of three poets we have 3 hokku, and 3 agaku). In writing MNS renku we use concept of "key-words" instead of seasonal references. Linking principle stayed the same as in traditional approach: "link-and-shift". In writing Cracked Mirror MNS renku our intention was to have 12 rounds (36 stanzas), that means 3 hokku,30 development stanzas and 3 agaku. We stopped for the moment at the stanza 23. because of objective circumstances.


CRACKED MIRROR
(Muttsu no sekai renku/Three worlds renku)

Dimitar (Anakiev) from Slovenia/Serbia/Bulgaria
Kim (Goldberg) from Canada/US
Manu (Kant) from India


1.
Cracked mirror
in which I watch the face
of the Balkans
---Dimitar

2.
Outside Nanaimo's Food Bank
a ragman and sparrow share bread
--- Kim

3.
Chandigarh - the City Beautiful
No sign of workers here
and the sparrows have become extinct
---Manu

4.
Working class hurries, hurries, hurries
to catch the elevator
---Dimitar

5.
a graffiti artist
climbs a boxcar to leave freight
of words
---Kim

6.
Le Corbusier's slogan 'architecture or revolution'
the piss stains on the inner city walls
---Manu

7.
Revolutionary students
of today are waiting in the lines
of McDonald's restaurant
---Dimitar

8.
Drawing a line in the sand
a president fills far-off hospitals (1)
---Kim

9.
many patients these days
en route to heavens
do a sojourn in 5-star hospitals
---Manu

10.
narrow road to the deep north (2)
they arrived into a refugee center
---Dimitar

11.
ice caps melt
towns flood—our brave new world
of climate refugees(3)
---Kim

12.
our brave new world
struggling to keep the head above water
---Manu

13.
What is to be done? (4)
Fukushima radioactive water
leak an emergency.
---Dimitar

14.
emergency vehicles race by
to the fire at a clothing sweatshop
---Kim

15.
smart cities, smart India
but Mr Modi, how about including
smart Dalits in them (5),(6)
---Manu

16.
Nobody should beat you! (7)
Except police and army
---Dimitar

17.
Mourning doves coo
in trees outside the shelter
for battered women
---Kim

18.
latest fad on the Facebook
girls posing with their pads
---Manu

19.
Facebook groups
not the same as social classes:
activism or business?
---Dimitar

20.
Not guilty. Activists across Canada
protest verdict of all-white jury
---Kim

21.
of course, RSS is better than army(8)
but Mr Mohan Bhagwat, deploying Vanara Sena(9)
at India's borders will be far better
---Manu

22.
Out of salt for salting
the enemy lunch: Kosovo peony (10)
---Dimitar

(to be continued until 36 stanzas)


NOTES:

(1)http://http://articles.latimes.com/1990-08-23/news/mn-1715_1_saudi-arabia
(2)Narrow Road To Deep North - a collection of haibun by Matsuo Basho
(3)Brave New World - a novel by Aldous Huxley
(4)What Is To Be Done? - a novel by Nikolay Chernyshevsky
(5)Narendra Modi – Indian politician
(6)https://en.wikipedia.org/wiki/Dalit
(7)Famous speech by Milošević, leading to the war in Yugoslavia
https://en.wikipedia.org/wiki/Gazimestan_speech
(8)RSS is a militant wing of the extreme Nationalist Party, Bharatiya Janata Party (BJP)
https://www.hindustantimes.com/india-news/rss-can-prepare-an-army-within-3-days-ready-to-fight-on-border-mohan-bhagwat/story-0CyzXKKgot5PxeF9wQPgyJ.html
(9)Vanara Sena is monkey Army which in the epic Ramayana assisted Lord Ram to fight against the demon King Ravana
(10)This poem calls into question the truth of the mythological statements about the Battle of Kosovo (1389) in which Christian's armies leaded by Serbian King were defeated by Ottomans and Islam opened the door of Europe: https://en.wikipedia.org/wiki/Battle_of_Kosovo
The first statement is that the Christians was so little in number that if they converted to salt they would not be able to salt the lunch of the enemy. The magnification wants to show Christian conscious sacrifice for the religion.(Actually forces were so so and the battle was totally uncertain until the end.). The second statement is that from the blood of dead Christians red peony grown up, the Kosovo peony, one of the symbols of Serbs.




Sunday, February 18, 2018

SUTOR, NE ULTRA CREPIDAM ("OBUĆARU, DRŽI SE CIPELA")






Dimitar Anakiev

SUTOR, NE ULTRA CREPIDAM („OBUĆARU, DRŽI SE CIPELA“)

Nedavno sam, pretražujući internet, naleteo na tekst iz 2013. koji komenteriše moj haiku. Reč je o tekstu Roberta Vilsona „Leptir u teniskama – šta jeste a šta nije haiku“, koji u sažetom izdanju ima 8795 reči. Ovaj tekst preneo je i obskurni srpski haiku portal „Haiku stvarnost“. Moram priznati da ne čitam američku haiku literaturu. Zato u odgovoru kasnim pet godina. Tekst je napisao urednik tada veoma popularnog haiku fanzina Simply Haiku (Jednostavno haiku), pomenuti Robert Vilson, koga sam upoznao ranije po agresivnim upadima na moj internetni Haiku MasterClass (HMC). Tada je članovima HMC tvrdio da ja ne znam šta je haiku i nudio svoja znanja. Pogledajmo dakle kakva su ta znanja: prvo moj haiku, zatim njegova „stručna“ ocena.

Neandertalac
bombarduje Avganistan nazad
u kameno doba

- - -Dimitar Anakiev (2001)*

Prvo objavljivanje: Casa della Poesia, Baronissi, Italy, 2001

Balkanski pesnik Dimitar Anakiev naziva gornju pesmu haikuom. Ona je nepotpuna rečenica, anti-ratna kleveta koja koristi trostihovnu formu koja vizuelno liči na haiku. Osim vizuelne sličnosti, Anakieva pesma nema ničeg zajedničkog sa hokuima koje su pisali Macuo Bašo, Josa Buson i Kobajaši Isa. Ona je subjektivna, ostavlja malo za tumačenje, ne pominje prirodu i nema nikakve veze sa zokom koju je Bašo smatrao od suštinskog značaja za ovaj žanr. Umesto korišćenja estetskih stilova (sredstava) i dolaženja do viška značenja kako bi svaki čitalac mogao da je različito tumači, Anakiev daje tupu, pristrasnu političku izjavu, buncajući: „Neandertalac bombarduje Avganistan nazad u kameno doba“. Pesma je senrju, nije haiku, a to je razlika koju malo ko u međunarodnim haiku krugovima razume.
(Robert Vilson)**

Pođimo redom, tvrdnju po tvrdnju:

1.Moj zapis dakle, kaže Vilson, nije haiku (pesma) već „nepotpuna rečenica“: Kakvog smisla ima kvalifikacija o „nepotpunoj rečenici“? Da li bi za poeziju bilo bolje da je „rečenica potpuna“? Očito, u pitanju je čisto lupetanje, napad radi napada.

2.Moj gornji zapis, tvrdi dalje Vilson, je „anti-ratna kletva“: Međutim, i kada bi bio samo „kletva“ protiv rata (a ne poezija) to bi opravdalo postojanje ove pesme koja bi u humanističkom smislu (dakle i poetskom) imala veću vrednost od epigonskih „pesama“ Roberta Vilsona. Međutim, kada bi pisao samo jednosmernu kletvu, verovatno bi je zapisao ovako:

Džordžu Bušu, o,
ti kopile - beži iz
Afganistana.

Umesto jednosmernog iskaza ja sam međutim zapisao prilično komplikovanu sliku, koja je očito bila preteška za Vilsonov jednostavni um, pa nije mogao da nazre njen dublji smisao, i zato ju je napao.

3.Moj gornji zapis, isto tvrdi Vilson, „nema ništa zajedničko sa ´hokkuima´ koje su pisali...“ Kako razumeti ovu nedoslednost: prvo govori o haiku a sad skače na hokku? Da li veliki urednik jednostavnog uma ne razlikuje haiku od hokku?

4.Moja pesma je „subjektivna“ (sic!) nastavlja Vilson svoj diletantski pohod po haiku poeziji: A koja to pesma nije subjektivna?U istom tekstu, u prethodnom paragrafu koji nisam citirao, Vilson kaže „Bašovi haiku su pshološke skice, ali Bašo nije subjektivni pesnik“. Dakle Bašoove psihološke skice su objektivne?! Ne samo da Vilson ima problema sa opštim obrazovanjem, ne poznaje smisao pojmova koje koristi a još manje njihovu logičku upotrebu, već svoje besmislice pretvara u poetske dogme. Ko će tim dogmama slediti, drugo je pitanje. Kod nas kažu „svaki doktor ima svoje paciente“.

5.Moj zapis „ostavlja malo mesta za tumačenje“: Vilson ovde ponavlja, na drugi način, prethodnu tvrdnju o „kletvi“. On ne ume da objasni složenu strukturu pesme a ne može da prodre do metaforičnog značenje. Metaforička značenja dostupna su pesnicima i ljudima sa pesničkim talentom, a Vilson nema pesničkog talenta i nema šta da kaže, a želeo bi. Zato je prinuđen da pljuje po pesnicima, da bi sebe uzdigao iznad pesnika.

6.Moj zapis „ne pominje prirodu“ (sic!): zanimljivo je da tako veliki „stručnjak“ čiji tekstovi su puni japanskih citata, ne ume da pronađe prirodu u mojoj pesmi. Ne samo da nema pesnički talenat da pronikne u metaforičko značenje, već ne poznaje ni tehniku pisanja haikua. I bez svega toga može se biti američki haiku urednik i imati sledbenike na Balkanu! Dakle da objasnim: priroda se u haiku pokazuje preko ritma godišnjih doba, a nju simbolički izražava „kigo“, reč koja ukazuje na doba godine. Ima mnogo vrsta "kigoa" koji su klasifikovani u posebnoj knjizi "kigoa" (leksikonu) koji se zove „saiđiki“ (saijiki). Ova knjiga, saiđiki, razvrstava "kigoe" u različite sekcije, kao što su: nebo, zemlja, biljke, životinje... pa tako i sekcija „čovečiji život“. U ovoj sekciji nađemo na primer reč „pivo“ koji označava leto, dok „grejana rakija“ označava zimu. S obzirom da je invazija Amerike na Afganistan počela 7.Oktobra, ona jasno označava godišnje doba - jesen. Dakle, moja pesma ima "kigo", u njoj je ritam prirode prisutan, jedino što Vilson nije dovoljno stručan da to vidi.

7.Moja pesma, dalje kaže Vilson, „nema nikakve veze sa 'zokom'...od suštinskog značanja za ovaj žanr“. Mistični termin „zoka“ upotrebljen je ovde da zbuni one koji ne znaju šta ta reč na japanskom znači. U stvari ova reč označava „prolaznost života“ tj. „ništa nije večito“ ili čak na grčkom „panta rei“ (sve teče, sve se menja). Teško je objasniti skučenost uma koji u slici bombardovanja – opšte destrukcije – ne vidi nestalnost ovog sveta. Međutim, videli smo da Vilson ne može da vidi ni metaforičko značenje ove pesme, a ne može ni da uoči „kigo“ pa je logično da ne vidi ni „zoku“. Ono što još više zabrinjava, to je da on haiku smatra „žanrom“, to je u Americi raširena „moda“. Da li je sonet žanr ili poetska forma? Da li je katren žanr ili poetska forma? Da li je roman žanr ili literarna forma? Kratka priča? Itd. Ovom kritikom u celini se je Robert Vilson predstavio kao literarni analfabeta, čovek suženih vidika i svesti koji zloupotrebljava poeziju kao taoca svojeg egoizma.

8.Na kraju još tvrdnja, velikog poznavaoca Roberta Vilsona, da je moja pesma "senryu" a ne haiku. Posle svih promašaja u ocenama bilo bi izlišno očekivati da je ova trvdnja tačna. Ipak ću vrlo sažeto ukazati na razlike između senryu i haiku. Senryu je baziran u intelektu, on je neka vrsta duhovite pošalice, dok je haiku emocionalna pesma sa metafizičkom dimenzijom. Koliko plitki morate biti pa da sliku bombardovanja smatrate "duhovitom pošalicom"?

Kritika koju mi je uputio Robert Vilson tipična je za mediokritetsko stanje duha u američkom haiku nastalo tokom Hladnog rata, a koje je skoro u potpunosti uspelo da uništi entuzijazam i tekovine velikih pesnika „Bit generacije“. Uništavanje forme i zatvaranje haikua u uzak kulturni okvir je glavna osobina savremenog američkog haikua u kojem danas nema ni jednog od nacionalno značajnih pesnika. Kritika Roberta Vilsona moje pesme podsetila me je na kritike Jerneja Kopitara koje u 19. veku uputio pesniku France Prešernu. Prešern mu je odgovorio „Drži se ti cipela“ („Kopitar“ na slovenačkom znači „obućar“) aludirajući na staru latinsku izreku. Bolji savet nije moguće ni danas dati mnogim „stručnjacima“ za haiku.


FUSNOTE:

(*)
Pesma je u originalu napisana na engleskom; gornji "copy-paste" prevod na srpski učinala je Saša Vašić, urednica portala Haiku stvarnost. Verovatno bi isto tako preveo i Google Translate. Sa malo prevodilačkog talenta i truda pesmu je moguće prevesti na srpskih 5-7-5 slogova iako u njoj ima čak dve strane reči. Evo 5-7-5 verzije:

Bombe!U doba
kameno Avganistan
vrati Sapiens.

(Neandertalac je samo jedno od lokalnih imena Homo Sapiensa)

Neanderthal man
bombing Afghanistan back
to the Stone Age
- - - Dimitar Anakiev


(**)Balkan poet, Dimitar Anakiev, calls the above poem a haiku. It is an incomplete sentence, an anti-war diatribe utilizing a three-line format that resembles a haiku visually. Apart from its visual similarity, Anakiev's poem is the antithesis of hokku composed by Matsuo Basho, Yosa Buson, and Issa Kobayashi. It is subjective, leaves little to interpret, makes no reference of nature, and has no connection with zoka, which Basho called essential to the genre. Instead of utilizing aesthetic styles (tools) to invoke a surplus of meaning that every reader can interpret differently, Anakiev makes a blunt, biased political statement, ranting: A "Neanderthal man bombing Afghanistan back to the Stone Age." The poem is a senryu, not a haiku, a distinction few in international haiku circles understand.


From: Robert D. Wilson, What Is and Isn't: A Butterfly Wearing Tennis Shoes, Republished from Simply Haiku, winter issue, 2013.

Saturday, February 17, 2018

5-7-5 in Spanish


Spanish versification: syllables

Spanish poetry is typically based on the number of syllables (sílabas) per line (verso), and not the number and type of “feet” per line as in English poetry. In order to know how to count syllables, you first must know:

The “weak” vowels in Spanish are i and u; the strong vowels are a, e, and o. Whenever a weak vowel occurs immediately before or after another vowel in a Spanish word it merges with that vowel to form a single syllable (unless it is made a separate syllable, as indicated by a written accent mark). Thus Dios and Juan are one-syllable words, but dí-a and pú-a contain two syllables. When strong vowels occur next to each other inside a Spanish word, separate syllables are formed: po-e-ta = three syllables.
The stressed syllable in a correctly-spelled Spanish word is: a) the syllable indicated by the accent mark, if one is used [exceptions: adverbs formed by adding -mente to an adjective which requires an accent mark, e.g. rápidamente]; b) the next-to-the-last syllable if the word ends in a vowel or -n or -s; c) the last syllable if the word ends in a consonant other than -n or -s. Obviously, if the word consists of only one syllable, that syllable is the stressed one.
When a word ends in a vowel and the following word begins with a vowel, the two vowels are normally joined into a single syllable for purposes of counting poetic syllables. This linking of vowels across word boundaries is called synalepha, or sinalefa in Spanish. For example: la_od-a = two syllables; va_a_ha-cer = two syllables. Note that: a) the letter h does not prevent synalepha; b) this phenomenon affects strong vowels as well as weak ones; and c) that more than two words may be involved.

The basic rule for determining the number of syllables in a line is (after noting any cases of sinalefa or poetic license): Count up to and including the stressed syllable of the last word and add one more. It doesn’t matter if any other written syllables actually follow that last stressed one for the poetic syllable count. (An alternate method of counting syllables is given below.) Here are some examples of lines of Spanish poetry.

1 2 3 4 5 6 7 + 1 = 8 (eight syllables, NOT seven)
la mañana de San Juan

1 2 3 4 5 6 7 + 1 = 8 (eight syllables)
todas las aves del cielo

1 2 3 4 5 6 7 + 1 = 8 (eight syllables, NOT nine)
Inés estaba la brándolo

Here are examples of lines containing synalepha:

1 2 3 4 5 6 7 + 1 = 8
va_a dar agua_a su caballo

1 2 3 4 5 6 7 + 1 = 8
la nave vuelve_hacia_allá

Poetic license: Occasionally, a poet will use poetic license (licencia poética) and disregard the normal rules so he/she can come up with the appropriate number of syllables in a line (“It’s my poem, so I’ll decide whether or not to follow the rules”). Three examples of poetic license are dieresis, syneresis, and hiatus:

Syneresis (la sinéresis) is the joining of two vowels within a word to form a single syllable instead of two syllables:

1 2 3 4 5 6 7 8 9 10 + 1 = 11
Héroes sin redención y sin historia (The o and e of “Héroes” are
merged into one syllable
instead of the usual two.)


Dieresis (la diéresis) is the separating of two vowels within a word which would normally form one syllable, a diphthong. Remember that i and u are weak vowels in Spanish and normally form diphthongs when they come in contact with other vowels unless they bear a written accent or dieresis mark:

1 2 3 4 56 7 8 9 10 + 1 = 11
con su cantar süave no_aprendido (The u of “suave” is made into
a separate syllable instead of
forming a dipthong with a.)


Hiatus (el hiato) is the separating of two vowels at word boundaries which would normally form one syllable because of synalepha:

1 2 3 4 5 6 7 8 9 10 + 1 = 11
Una | ola tras otra bramadora (“Una” and “ola” are
separated into four
syllables instead of
three: Una_ola.)

Note that the safest way to determine the number of syllables in the lines (el cómputo silábico) of a Spanish poem is to pick lines where there is no chance for synalepha, dieresis, syneresis, or hiatus, and count the number of syllables in them.

Special case: Lines with caesura: If a very long line is involved (14 syllables or more), it will normally be divided into two half-lines or hemistiches (hemistiquios), divided by a pause or break called a caesura (cesura). In this case, to determine the total number of syllables for a line, you must count the number of syllables for each hemistich and then add those two numbers together.

1 2 3 4 5 6+1=7 1 2 3 4 5 6+1=7 7 + 7 = 14
nunca_una sola vez, || jamás era_olvidada (14 syl. line)

Most frequently line lengths: In theory, there may be any number of syllables per line, as long as it’s more than one. The most frequently occuring ones are lines of 6, 7, 8, 11, 14, and 16 syllables. Except for modern free verse, all the lines in a poem normally have the same number of syllables; however, some poems may include lines of both 7 and 11 syllables.

Practice

Determine the number of syllables per line in the following selections. [Answers are given at the bottom of this page.]

1. From “La mozuela de Bores”, by el Marqués de Santillana:

Señora, pastor
seré si queredes;
mandarme podedes,
como a servidor.

Number of syllables: _______

2. From “Soneto X”, by Garcilaso de la Vega

¡Oh dulces prendas por mi mal halladas,
dulces y alegres cuando Dios quería!
Juntas estáis en la memoria mía,
y con ella en mi muerte conjuradas.

Number of syllables: _______

3. From “Noche serena”, by Fray Luis de León:

¿Quién es el que esto mira,
y precia la bajeza de la tierra,
y no gime, y suspira
por romper lo que encierra
el alma, y de estos bienes la destierra?

Number of syllables: _______

4. From the anonymous “Romance de la mora Moraima”:

Yo me era mora Moraima,
morilla de un bel catar;
cristiano vino a mi puerta,
cuitada, por me engañar.
Hablóme en algarabía
como aquél que la bien sabe.

Number of syllables: _______

5. From El libro de buen amor, by Juan Ruiz, el Arcipreste de Hita:

¡Oh María
luz del día
sé mi guía
toda vía.

Number of syllables: _______

6. From Los milagros de Nuestra Señora, by Gonzalo de Berceo:

Dieron gracias a Dios de buena voluntad.
a la santa Reína la madre de piedad,
quien hizo tal milagro por su benignidad,
por quien está más firme toda la cristiandad.

Number of syllables: _______

7. From “El Cuervo y el Zorro”, by Félix María de Samaniego:

En la rama de un árbol,
bien ufano y contento,
con un queso en el pico,
estaba el señor Cuervo.

Number of syllables: _______

8. From El libro de buen amor, by Juan Ruiz, el Arcipreste de Hita:

Todos cuantos en su tiempo en esta tierra nacieron,
en riqueza y cualidades tanto como él no crecieron;
con los locos se hace loco, los cuerdos le enaltecieron,
es manso más que un cordero, pelear nunca le vieron.


Number of syllables: _______

Answers

Alternate Method of Counting Syllables

In case you’re interested, here’s the other way of determining how many syllables are in a line of Spanish poetry, although it’s a little more complicated to explain. First, you should know some more terms:

Agudo: A palabra aguda (or a verso agudo) is stressed on the last (última) syllable, for example habló, reloj, Dios.

Llano: A palabra llana (or a verso llano) is stressed on the next-to-the-last (penúltima) syllable, for example hablo, cárcel, dioses.

Esdrújulo: A palabra esdrújula (or a verso esdrújulo) is stressed on the third-from-the-last syllable, for example hablándome, propósito, and the word esdrújulo itself.

Sobresdrújulo: A palabra sobresdrújula (or a verso sobresdrújulo) is stressed on the fourth-from-the-last syllable, for example diciéndomelo, páguenselas. [This is extremely rare at the end of a verse, but it is possible.]

The alternate rule for determining the number of syllables in a line is (after noting any cases of sinalefa or poetic license): Count all the syllables in the line and add one if the verse is agudo, or subtract one if the verse is esdrújulo (or subtract two if the verse is sobresdrújulo). If the verse is llano, you don’t add or subtract anything to the count. Here are the same examples given above for the simpler rule:

1 2 3 4 5 6 7 + 1 = 8 (add one to a verso agudo)
la mañana de San Juan

1 2 3 4 5 6 7 8 = 8 (verso llano)
todas las aves del cielo

1 2 3 4 5 6 7 8 9 - 1 = 8 (subtract one from a verso esdrújulo)
Inés estaba la brándolo

Answers for the practice:. 1: 6. 2: 11. 3: 7 and 11. 4: 8. 5: 4. 6: 14 (7+7). 7: 7. 8: 16 (8+8)

Volver a Antología de poesía española home page.
Texto por Fred F. Jehle
URL: http://users.ipfw.edu/jehle/poesia/sylcount.htm

Sunday, February 11, 2018

WHY IS "POETRY LICENSE" BETTER THAN "IDEOLOGY OF LIBERALISM" – ( The THL phenomena )







WHY IS "POETRY LICENSE" BETTER THAN "IDEOLOGY OF LIBERALISM" – ( The THL phenomena )

From the earliest times the right to individual freedom of expression is recognized to the poets in all countries, regardless of social order. This institution of individual freedom in art is called "poetry license". It mainly has a formal character: an author is free to choose the form (mode) of his expression, regardless of the definition of the form itself. Recently, in conversation with Hiroaki Sato, I heard again the attitude of the leaders of the controversial movement calling itself ELH (English Language Haiku). Hiro-san told me: "A poetry license is no longer needed, because today everything is permitted." This means that the American ideology of liberalism simply abolished individual freedom of expression as it introduces the cultural command of liberalism ("everything is allowed"). Of course, in that way American liberalism has not only demonstrated its totalitarian character (it is a new kind of totalitarianism) but it also has a destructive tendency to destroy national cultures. Already earlier, on the example of Haiku Novine, I mentioned the effect of liberalism on haiku in Serbo-Croatian linguistic area. Why then "poetic license" is better than ideology of liberalism, and why “poetry license” can not be abolished? Simply because "poetry license" is not a destructive force, its goal is not to destroy artistic means of production (form is an artistic tool, for those who want to use it), but to enable creative forces to develop. On the contrary, "liberalism" commands the destruction of the form. Therefore, there is a sense in calling modern-day totalitarianism: the Taliban of Haiku Literature - the THL (We all remember destroying Buddhist culture by Taliban in Bamiyan?). Those are all who in the field of art from the position of power (political power of the English language) act destructively to the means of culture. A good example is recently popular NaHaWriMo movement (National Haiku Writing Month) led by poet Michael Dylan Welch who, like some kind of literary Ku Klux Klan, took a road sign for his logo: "Forbidden 5-7-5". This is something that art really does not need, because the poetry mission is connecting rather than forbidding.

Dimitar Anakiev

Saturday, February 10, 2018

FROM THE CONVERSATION WITH HIRO SATO






FROM THE CONVERSATION WITH HIRO SATO - Recently Hiroaki Sato, a known translator from Japanese and retired columnist of Japan Times, and I, tried to have a talk about situation in contemporary haiku but soon it appeared that my questions are "beyond his capacities" as he answered many of them. One example:

DIMITAR: You, Hiro-san, are both American and Japanese and as such perhaps ideal person to answer what authority in teaching haiku needs to follow small nations like all nations in the Balkans: Japanese or American? Growing political influence of English language completely changed the landscape of haiku. Nearly any American haikuist is bigger authority than recognized Japanese poet. When I started editing Haiku Novine (Haiku Newspapers, /HN/) in 1993. the most of poets in Serbo-Croatian were writing haiku following the pattern of 5-7-5. Now, 25 years later, when you open the HN you can hardly find one or two poems among hundred that follows 5-7-5. Haiku in the Balkans lost the form under American influence. What will be your suggestion to the readers of Haiku Novine?

HIRO-SAN: I am in no position to tell anybody what to do, how to do it, etc. I simply describe what has been done, is being done, and so forth.

Comment by Dimitar: Not giving an answer is also answer, is not it?
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6 YEARS OF KAMESAN'S HAIKU ANTHOLOGY ON WAR, VIOLENCE AND HUMAN RIGHTS VIOLATION




Fist edition 2012 sold out. Second edition 2013. Six years after this book was published it becomes more and more important. Anthology of 903 haiku, by 435 poets from 48 countries in original languages and English. Yakushima declaration on International haiku. Unique book which offers program base for haiku in 21. century.




Book Review: "Kamesan's World Haiku Anthology on War, Violence and Human Rights violation" compiled by Dimitar Anakiev

haiku about war?
collected bits of shrapnel—
wish I'd thought of that

One of the reasons I like using haiku to share military perspectives and experiences is that it's such a recognizable and friendly form of communication. It's an easy recipe, for those who wish to follow it: Five syllables plus seven syllables plus another five. Put a little nature in there, a quick shift in focus or action, and stir. Season to taste.

My kids first learned to read and write haiku in second grade, which is about the same age as I did. Haiku is basic, and complex, and as addictive as eating potato chips. Even people who say they don't like poetry will stop to read a short poem, particularly if you pepper it with a little snark.

That's why many of the poems in my 2015 collection "Welcome to FOB Haiku"—indeed, as the title of the book itself suggests—are haiku.

There's little new under the poetry sun, of course, and I was hardly the first to marry modern warfare and short-format poetry. Still, imagine my delight in discovering a published collection of approximately 900 haiku poems by 435 poets collected and translated from 35 global languages, all on the subject of war.

Originally underwritten by a 2012 crowd-funding campaign, and compiled by Slovenian poet and filmmaker Dimitar Anakiev (a.k.a. "Kamesan"), the 396-page ""World Haiku Anthology on War, Violence and Human Rights violation" includes a few 15th century examples from haiku masters, as well as poems dating from World War I. Most of the poems are later 20th century and 21st century works, however, and are rooted in many different geographies of conflict and suffering, including Kosovo, Iraq, Afghanistan, Korea, even Columbine, Colo. These poems are shards of regret, sadness, and loss, but the overall mood seems reflective and contemplative, without being funerary.

Adding some visual wit, the book is punctuated and illuminated by occasional drawings by Kuniharu Shimizu. Shimizu also designed the book's cover.

Here's a quick sampling of some of my favorite poems in the collection. I have taken the liberty of including the place number of each, so that interested readers might locate the poems in the book itself.

4.
After the war
a man with one leg
is he a hero?

—Karunush Kumar Agrawal, India

*****

37.
some new weaponry
now eco-friendly
kills with green bullets

—Winona Baker, Canada

*****

45.
wolf moon
another battalion
ships out

—Francine Banwarth, United States

*****

75.
having picnic by
the old command headquarters—
forgotten battles

—Rick Black, United States

*****

177.
only pale moonlight
Baghdad is powerless
on a winter night

—Anne Connolly, Ireland

*****

237.
war crimes
he puts a gun to his head
and kills them all

—Garry Eaton, Canada

A far more expert and informed analysis of some of the haiku in this collection can be found at Chen-ou Liu's NeverEnding Story blog here. Indeed, it is Chen-ou Liu's analysis that first called to my attention the existence of this monumental collection. This is a must-read for any haiku enthusiast or practitioner—particularly those who may have once worn a uniform.

Charlie Sherpa, 4/26/2017

Friday, February 9, 2018

POWER OF POETRY IS GREATER THAN ANY STATE POWER




It does not matter how great the economic and political power of the United States is - the power of poetry is greater. This means that the American haiku poets too must respect the standards of the International P.E.N., and these standards say "All cultures are equal and all forms are universal", along with this goes the right of “poetic license”, which can not be replaced by the ideology of liberalism.
- - - - - - - - Dimitar Anakiev

Richard Gilbert: Resignation as Associate from THF—Why did I resign?


RESIGNATION AS ASSOCIATE FROM THF—WHY DID I RESIGN?


There have been two group emails from Jim (Kacian, n.o.ed.) as Chairman of the Board of THF to all Associates and Members—some 16-18 people seem to be listed in the to: and cc: sections. The second letter is dated February 7, 2018. It’s not a confidential letter, though to be circumspect, I’ll just quote from the most relevant sections:

The Haiku Hall of Fame is a project of The Haiku Foundation. The most important work on this project is done by the Associates, who will choose nominees and develop content for those nominees. But the broad parameters of the project are defined by the THF Board. For example, the Board ensures that this project meets the Haiku Hall of Fame’s Mission Statement:

The Haiku Hall of Fame, a project of The Haiku Foundation, is dedicated to honoring those who have made a lasting contribution to the practice, growth and understanding of haiku around the world.

We realize that Associates might have various opinions about the broad parameters of the Haiku Hall of Fame: what the award should be called; whether poets and other figures working in languages other than English should be nominated, and so on. While the Board appreciates these perspectives, the broad parameters of the Haiku Hall of Fame are defined by the Board. If Associates have opinions on such matters, please include them with your nominations. These opinions will be provided to the Board, and they will decide how to respond. 

To keep Haiku Hall of Fame project on track, and in the absence of any other candidate stepping forward, the THF Board suggested that I take on the role of Conductor for the Associates. Please send your nominees, queries, and other communications to my email address.

Each Associate is expected to supply a roster of candidates for inclusion in the Haiku Hall of Fame. As you recall, there are three categories: English-Language Haiku Poet, International Haiku Poet, Haiku Contributor. Each Associate is asked to supply the names of 5 candidates for each category. The order in which you list your candidates has weight: your top candidate will be assigned 5 points, your second 4 points, and so on. This point system will be used to arrive at the final slate of candidates.

And in BODFACE TYPE: It is important that each Associate participates in this and every aspect of the HOF process.

And the deadline line for putting names forward is Feb. 28 (about 20 days hence).

Here is the “voting form”:

Category 1: English-Language Haiku Poet

Candidate #1 (5 points): ________________________
Candidate #2 (4 points): ________________________
Candidate #3 (3 points): ________________________
Candidate #4 (2 points): ________________________
Candidate #5 (1 point): ________________________

Category 2: International Haiku Poet

Candidate #1 (5 points): ________________________
Candidate #2 (4 points): ________________________
Candidate #3 (3 points): ________________________
Candidate #4 (2 points): ________________________
Candidate #5 (1 point): ________________________

Category 3: Haiku Contributor

Candidate #1 (5 points): ________________________
Candidate #2 (4 points): ________________________
Candidate #3 (3 points): ________________________
Candidate #4 (2 points): ________________________
Candidate #5 (1 point): ________________________


Prior to this letter, first a first letter, which read, in part:
“It is a great moment for The Haiku Foundation as it begins to realize one of its original missions. This message is intended to give you some guidelines for the process, and to bring you together as a group.” “The first thing to say is that the Haiku Hall of Fame is intended to be international in scope…. At the same time, The Haiku Foundation is primarily dedicated to English-language haiku, and so we have also included the category English-Speaking Haiku Poet as a counterweight.” “It is our opinion that living poets should be considered for inclusion in the Hall of Fame…”

A “Sample Ballot” was presented at the end of this first letter. I can assume that the names stated are “sample names” but the concept is made overtly obvious:
For your reference, here is The Haiku Foundation Hall of Fame Mission Statement, and a sample ballot:

Haiku Hall of Fame Mission Statement

The Haiku Hall of Fame, a project of The Haiku Foundation, is dedicated to honoring those who have made a lasting contribution to the practice, growth and understanding of haiku around the world.

A sample ballot for 2018 (for demonstration purposes only)

International Haiku Poet: Matsuo Basho; Chiyo-ni; Kaneko Tohta; Vladimir Devidé; Margaret Buerschapper

English-Language Poet: Amy Lowell; Jack Kerouac; Ezra Pound; John Wills; Marlene Mountain

Haiku Contributor: Lafcadio Hearn; R. H. Blyth; Harold G. Henderson; Alan Watts; Kay Titus Mormino


After receiving this first letter, I wrote a quick response, as a “reply to all” (February 2, 2018, (+9 UTC):

Hi Jim/THF,

I think there is a colonialist and reductive aspect in the "International Poets" category, perhaps in that from a US perspective "aka English-language haiku" there are 5 "international poets"—only 3 are Japanese—and this sets up a false quantitative equivalency between these 2 categories:

English-Language Poet: (all US poets? Fair?) and/vs. International Haiku Poet

My advice is that from an academic perspective, there should be a list of Japanese poets of at least a top 25 or so, to begin with. Japan should also be in its own category. [Japan also has its own canon]

There is no equivalency in a "hall of fame"—better said as perhaps "lauded notables"—[between Japanese haiku poets and poets elsewhere]. I personally dislike the populist "hall of fame" moniker, as literature isn't baseball or celebrity rock. If you like jazz music for instance, or classical music, having a "hall of fame" would be culturally reductive or just a measure of ignorance (both in terms of cultural diversity and music appreciation).

What you are really doing here is creating a canon. A listing in which canon-creation is the covert (because unstated) goal.

I think it would serve THF better to first have an open discussion, and open-minded discussion—antecedent to creating any list—of the benefits and pitfalls of canon creation.

I support canons, and perhaps it's time that Haiku in English can be hierarchically promoted to educational benefit, in providing some canonical poets. In this case, what is the criteria for construction?

As I've written (many times) over the years, in Japan (with a few exceptions) over the last 120 years to become a haiku notable requires three published books of around 200-300 haiku in each, all critically reviewed (as original and of high artistic merit); you'd also need to have written critical essays published in one of the respected professional haiku journals. There might be a handful of poets in haiku in English meeting anything close to this measure. Therefore, are haijin in Japan as "hall of famers" being (perhaps ignorantly) evaluated by wildly divergent measures of merit compared to English-language poets, concerning accomplishment? (Margaret Buerschapper is an interesting choice--how are you evaluating her work in German and how do we propose to evaluate works and accomplishments which aren't in English?) And, if you were to read even 1% of the haiku criticism and poetry available in Japanese, you would need to spend many years in devoted reading.

As a last point I need to express a concern regarding the Japanese poets—in the above list only Kaneko Tohta represents Japan, since 1860. No women at all (including the famed "Three S" haijin). No Shiki, who coined the term haiku, and modernized the form? Hekigoto? Santoka, Hosai, and all the great New Rising Poets (Sanki, etc.), the Proletarian poets, the postwar avant-garde poets? There are so many issues here in terms of Orientalism and reductive (unconsciously biased?) assumptions. I feel a careful consideration of equity and intercultural sensitivity is required—and a strong move away from reductions in cross-cultural representation—true for any public Foundation espousing an educative mission.

This is my caution. I urge others to contemplate the ramifications (and blowback) of any "hall of fame" list that claims universality or international perspective in haiku.

One of the main goals of promoting haiku as an art is that the newfound articulation of the genre and its development find greater acceptance in academic and wider literary-critical circles. The term "Hall of Fame" does the opposite: it reduces the stature of the art. And the "International Haiku Poet" category should be eliminated for the meanwhile—at least until some sort of intercultural evaluative process is agreed upon—regarding Japan, in particular, but as well how non-native English cultural-lineage and accomplishment is being understood and treated.

Thanks for reading this with an open mind,
Richard Gilbert


Richard Gilbert is the very initiator of creating the THF... He entered Naropa University in 1981, where he studied with Beat poets Allen Ginsberg, Gregory Corso, Peter Orlovsky, and Gary Snyder. Japanese haiku became a focus, under the tutelage of Patricia Donegan. He completed his Bachelor’s Degree in Poetics and Expressive Arts in 1982, followed by a Master’s in Contemplative Psychology, 1986. He earned a Ph.D. in Poetics and Depth Psychology at the Union Institute and University, 1990. In 1997, he moved to Japan to pursue Japanese haiku research. He is currently Associate Professor, Department of British and American Language and Literature, at Kumamoto University. In 2006, Richard was first awarded a two-year grant from MEXT (the Japanese Ministry of Education, Culture, Sports, Science and Technology) for research on modern Japanese haiku, and completes his third MEXT grant in 2015. In March 2008 he published Poems of Consciousness: Contemporary Japanese & English-language Haiku in Cross-cultural Perspective (Red Moon Press, 306 pages). His most recent book , The Disjunctive Dragonfly: A New Theory of English-language Haiku (R. Gilbert, Red Moon Press, 132 pp.) was published August 2013. The Kumamoto University-based Kon Nichi Haiku Translation Group, which he founded and directs, publishes haiku and haiku-related criticism in translation, both in book form and in mixed media at the gendaihaiku.com website. His research papers are available at research.gendaihaiku.com. The beacon of his translating work are four books on Tohta Kaneko, the first complete presentation of this great poet into English - Tohta Kaneko: Poetic Composition on Living Things, The Future of Haiku (in interview with Tohta Kaneko), Selected Haiku(1937-1960), Selected Haiku(1961-2012), published by Red Moon Press 2011-2012.

Thursday, February 8, 2018

WHY I DO NOT LIKE MY BOOK TO BE NOMINATED FOR THE "TOUCHSTONE" AWARD


Dimitar Anakiev

7 March 2014 at 09:59

Dimitar Anakiev
WHY I DO NOT LIKE MY BOOK TO BE NOMINATED FOR THF "TOUCHSTONE" AWARD

Dear Dimitar:

On behalf of The Haiku Foundation, let me be the first to congratulate you on having your book, Kamesan’s World Haiku Anthology on War, Violence (Kamesan Books), shortlisted for a Touchstone Distinguished Books Award for 2013. In a very short time, the Touchstone Awards have become recognized as the highest achievement of excellence in the haiku world. We are book people, and know the extensive effort and talent required to create not just a book, but one of lasting value and importance. We are very happy to recognize these accomplishments in the public sphere.

Now that it has been shortlisted, your book is eligible for consideration for a Touchstone Distinguished Book Award. In order to complete the process, the 4 judges who have not evaluated your book will need to review it, and then all 5 judges will come to an agreement on this years recipients. To that end, we request that you send 4 copies of the book to me at

Mark Harris

Dear Mark,

thank you for your kind message. Unfortunately I cannot confirm the participation in any kind of THF activity. The reason is very well know, it is because the THF do not respect international standards for cultural share in literature as regulated by International P.E.N. Even more, the THF owner is one of leading protagonist of politics of American cultural nationalism in haiku. More details you can find in my article The Taliban of Haiku Community: http://kamesanhaikublog.blogspot.com/2014/01/taliban-of-haiku-community.html
So please exclude my book from the competition. Many thanks! Dimitar