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?
Image may contain: 1 person

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