Commentary on Unsaddled

I was asked to post a haibun and write a commentary on the nature of haibun for Abstract Magazine, an art-writing venue. The readers of this non-haiku genre journal were likely to be unfamiliar with haibun. I decided for a number of reasons to use “Unsaddled” as and example, and then explain how haibun is different than other short-in-length genres like flash fiction, prose poetry, essays, memoirs, and travel experiences.


Unsaddled

Ray Rasmussen

Breakfast without a newspaper is a horse without a saddle.
                                                             โ€”Edward R. Murrow

Unsaddled I am six months into my experiment of not reading the daily newspaper. Instead I read essays, including one by E.B. White, who, in response to Murrowโ€™s metaphor, called breakfast โ€œthe hour when we sit munching stale discouragement along with fresh toast.โ€ Breakfast is now more enjoyable, but I at times feel Iโ€™ve missed something important โ€“ that others know about events that I donโ€™t, but should. Stretching Murrowโ€™s metaphor, itโ€™s me thatโ€™s unsaddledโ€”riderless. This morning, as I walk the dog on a berm overlooking the freeway, thereโ€™s the usual tangle of commuters, all hurrying somewhere.

winter morningโ€”
the cat mews
over her empty bowl

Previously published in Haibun Today.โ€ƒ


Commentary on โ€œUnsaddledโ€

My sense of the haibun genre is that itโ€™s different than other popular short forms (memoirs, personal essays, travel experiences, flash fiction), in that haibun as practiced by most (not all) published writers is autobiographical โ€“ the characters and situations are drawn from the writerโ€™s life, not made up.

Thus a reader should feel that โ€œUnsaddledโ€ is about a real time in my life. In many works of fiction, the writers aim at making events and lives seem real even when they’re made up, and and some haibun poets do the same. While most readers become involved with the fictional characters and their situations, they also sense when the work is made up, which establishes a distance, this isn’t quite real. That doesn’t mean it’s not a good story.

And even in haibun with its sense of reporting lived experiences, there is always a degree of embellishment. Some facts may be left out; other less-than-perfectly-true elements are put in. And some poetics are employed for effect. I have an unhealthy tendency to make my self come off as a better living in the moment than I am. That said, haibun is a confessional genre, aHowever, haibun in English, there is room for experimentation and evolution. Indeed, in the last decade, haibun that are clearly fantasy or accounts of dreams that we fabricated, and even some futuristic, sci-fi haibun are appearing.

I think of dreams and fantasy to fall in the auto-biographical mode, particularly if theyโ€™re quasi-accurate accounts of true dreams and fantasies or day dreams. Others might view dreams as excursions into fantasy that the dreaming mind creates.

Some haibun writers are producing fiction as if they are writing factual accounts of their own lives. Recently, one writer so convincingly conveyed a suicide impulse, that I, as to the editor, contacted the writer to ask if she needed help. The writer revealed the story was made up. In short, I canโ€™t always tell the difference between fictional work presented as autobiography and close-to-the-truth accounts of a lived life, particularly when the writers are skilled.

On the other hand, some haibunists whose work I admire have taken issue with my preference that haibun be autobiographical. One of my favorite writers wrote: I often tell other peopleโ€™s stories in the first person because I like the intimacy and immediacy of the voice. And even then I manipulate details for effectโ€”whether for the story or the way the words end up on the page. And can’t tell which of her pieces are fictional and which depict real experiences.

Perhaps the most significant way that haibun differs from other short forms is the prose is married to one or more haiku (or tanka) poems. Haibun is a linking form and the nature of the linking is an important aspect of the writing. For example, a haiku that appears at the end of a prose passage isn’t just a three-line expression that is obviously related to the prose theme, and thus could easily be folded back into the prose. It’s meant to step out in some significant way, yet work with the prose to form a sum greater than the two parts: prose and poem.

Thus, Haibun carries the burden of needing to work with a worthy haiku, and not just any three-line aphorism, witticism or ditty. Yuasa has suggested: โ€œโ€ฆ the interaction between haiku poetry and haiku prose is haibunโ€™s greatest merit โ€ฆ The relationship is like that between the moon and the earth: each makes the other more beautiful.โ€

Various editors have indicated a number of ways this can occur, for example, while not containing a metaphor internally, a haiku may itself serve as a metaphor for aspects of the prose. Or the haiku may serve to close off the piece with a small poem that encapsulates the dominant feeling of the storyline. While some insist that the haiku must be able to stand on its own, without the prose, thatโ€™s a secondary concern of mine and others. I didnโ€™t bother myself about whether the haiku in โ€œUnsaddledโ€ could find publication as a stand-alone in a haiku journal. I wrote the poem in the haiku form because I wanted it to fit with readersโ€™ sensibilities of haibun as a coupling of prose and haiku, that is, the poem should follow the โ€œrulesโ€™ of haikuโ€ so to speak.

To name a couple of those rules, and these are more pronouncements, the poem should have the characteristics of succinctness and of showing more than telling. Most haiku couple two distinct images or phrases that work together to form the haiku, and most don’t contain poetic devices such as rhyming, metaphors or similes. Regarding the idea that the haiku should have a season word, the English-language form is evolving in many ways from it’s Japanese ancestors. I have an urban sensibility, so I and many contemporary writers donโ€™t concern ourselves with season words (called kigo), a Japanese haiku orthodoxy stemming from its origins at a time when most Japanese lived in country settings. While the haiku in this piece does make a season reference to winter โ€“ an image fitting with aging and retirement โ€“ Iโ€™d not have minded a phrase that doesnโ€™t so obviously reference a season.

I donโ€™t concern myself with syllable counts or line lengths except to work to keep my poems between 10-15 syllables โ€“ short enough so they can be read aloud in one breath. The average length of contemporary English-language haiku is about 13 syllables. The 5-7-5 syllable count arose from the 5-7-5, 17-sound-unit count used by traditional Japanese poets which, in length, would be similar to a 13 syllable count in English.

In โ€œUnsaddled,โ€ the catโ€™s empty bowl references my feelings when I lack the daily news, particularly when others are talking about it. As such, it is meant to serve as a metaphor for the prose storyline. Note that the haiku usually don’t contain an explicit internal metaphor or simile which are usually signaled by the words โ€œlikeโ€ or โ€œas.โ€ Those are considered a waste of extra words.

This particular piece contains both an epigraph and an internal quote. A decade or so ago, one rarely saw either device being employed in haibun or in other non haike genres. While both practices are showing up more frequently in todayโ€™s haibun, thereโ€™s a danger in their use. For one thing, both Murrow and White have offered very clever quips about the daily news and both are (or were) well-known writers. So the quality of their words could become the story, with my words but fluff surrounding them. I do hope in this haibun to have added something to their words yet not to have allowed their two quips to get in the way of my storyline. Another aspect is that I admire Whiteโ€™s writing and Murrowโ€™s musings, and I wanted to bring these two luminaries from the last century back to life, so to speak, for todayโ€™s readers. In this, I am copying Basho who often referenced the works of Japanese and Chinese poets from earlier eras.

Finally, Iโ€™d like some of my haibun to offer readers the possibility of identification and introspection, as in, hereโ€™s something to think about in the context of your own lives. While a young person will not likely identify with my experiences in reading the news, I think that many middle-aged and older retirees will. If I share something real about my inner world, perhaps others will find it to be of value. And today, with the entry of Donald Trump onto the world and crazed politics, how could most people not identify with the consistent awfulness of the news? [It Beatles who famously sang โ€œI read the news today, Oh Boy!โ€] Yet most of us are glued to that dismal news, offered daily and even hourly through numerous media. And yes, at times Iโ€™ve gotten back to reading the news, and Iโ€™m coming to regret it.

As a final point, no story is just a story. In some cases, I offer challenges to an orthodoxy being advocated by another writer. โ€œUnsaddledโ€ is an example of didactic writing in that Iโ€™ve presented what I consider to be an expansion of and even challenge to the ideas of White and Murrow.

Notes:

1) The Commentary was published in Abstract Magazine: Contemporary Expressions, an Online journal devoted to visual and written arts.

2) My haibun, “Unsaddled,” was first published in Haibun Today, January 6, 2008.

3) Both the Murrow and White quotes in “Unsaddled” are taken from E.B. White, โ€œNewspaper Strike,โ€ The New Yorker Archives, December 12, 1953. For those interested in reading more work by E.B. White, try One Man’s Meat, and Essays of E.B. White. Edward R. Murrow was an American broadcast journalist and war correspondent who came to the nation’s attention as the radio voice from a beleaguered London during the Blitz and air Battle of Britain. His compassionate reports contributed to the pro-Allied sympathies that were growing even before Pearl Harbor. Worth listening to and reading, especially in these times is Murrow’s broadcast response to accusations made by the infamous Senator McCarthy that Murrow was left-leaning. McCarthy had led a lengthy witch-hunt for American communists. Murrow’s comments can be read and heard here: Murrow Broadcast

4) The earth/moon quote is taken from Nobuyaki Yuasaโ€™s introduction to his book, Matsuo Basho, The Narrow Road to the Deep North and Other Travel Sketches, Penguin Classics, 1966. โ€ƒ

5) For an expanded discussion of the relationship between prose and poem, read โ€œA Haibun Editor Suggests,โ€ an essay in Ken Jones Zen website.


Close Encounters of an Italian Kind

Close Encounters of an Italian Kind

โ€œLove . . . I recall the time when you pierced me. It was that sweet, irrecoverable time, when to youthโ€™s eyes, the worldโ€™s unhappy landscape smiles like a vision of paradise.โ€ ~ Giancomo Leopardi (1798-1837)

Strapped into a too-narrow, no leg-room Air Canada seat, Iโ€™m editing a manuscript. The distinguished-looking fellow beside me looks over and, in a strong Italian accent, says, โ€œAre you a writer or editor?โ€

โ€œIโ€™m revising some of my writing,โ€ I reply, and hand him a copy of my last haibun collection, hoping it will keep him quiet while I work.

He starts thumbing through, and I canโ€™t help but notice how little time he stays on each page. Is it that bad? Iโ€™m thinking.

But he surprises me with, โ€œI see what youโ€™re doing. This type of writing, haibun is it, is demanding of the reader. In the prose part, youโ€™re telling a story, which theyโ€™d like because theyโ€™re used to being fed stories on TV. But that tiny poem at the end of the prose invites them to step out of their cocoons, to make connections.โ€ It would be useful to add haibun examples when I teach poetry forms because it causes readers and students to think about the relationship of a tiny poem to the title and prose part of the haibun.

โ€œStudents? Do you teach in English?โ€ I ask.

โ€œRomance Languages and poetry at the University of Toronto,โ€ he says.

Damn, Iโ€™ve handed my work to an academic who writes. poetry and produces literary criticism. What must he really think?

โ€œYouโ€™re Italian, yes?โ€ I ask. He nods, and I mention that my mother is of Italian heritage, but her parents had died in the Spanish Flu. Raised in an orphanage, she hadnโ€™t learned her parentsโ€™ language.

โ€œNo!โ€ he exclaims, โ€œTerrible to lose your language, your treasured heritage!โ€ He names a number of Italian poets, โ€œDo you know any of them?โ€ And without pausing for my answer, says, โ€œListen! This is Giacomo Leopardiโ€™s poem โ€˜First Love.โ€™โ€ And he recites it in Italian and then a translation in English.

The poemโ€™s rhythms are musical, and his hands and arms dance, as if driven by an internal puppet master conducting Leopardiโ€™s music for me, an audience of one.

His accent and gestures remind me of those rare visits with my aunt and uncle, Laura and Tommaso Terranova, who regaled us with stories of the old world.

so little English
yet their hands
sing many stories

He squeezes my arm and confides: โ€œMy wife tells me I talk too much. Let me know if Iโ€™m boring you and Iโ€™ll shut up.โ€

But I gratefully put my editing aside and we chat for the remainder of the flight.

dinner at home โ€“
hands shape
our familyโ€™s heritage

Notes

Published in Contemporary Haibun Online, 19.1 2023.

The title is taken from Steven Spielbergโ€™s Close Encounters of the Third Kind, a 1977 science fiction film. It tells the story of a blue-collar worker in Indiana, whose life changes after an encounter with an UFO.

The epigraph is a translation of lines taken from Giacomo Leopardiโ€™s โ€œA Solitary Life,โ€ published in The Canti, in Poetryintranslation website. Italian scholar, poet, essayist and philosopher, Leopardi was one of the great writers of the 19th century. Leopardiโ€™s love problems inspired some of his saddest lyrics. Despite having lived in a small town, Leopardi was in touch with the main ideas of the Enlightenment movement. His literary evolution turned him into one of the well known Romantic poets. (Information taken from the GoodReads website)

A Passage from Issaโ€™s Oraga Haru (The Spring of My Life)

Introduction: This essay examines a passage from Issa Kobayashi’s Oraga Haru (The Spring of My Life), The commentary highlights the cultural context of Issa’s work, noting that while readers can resonate at some level with his themes, a deeper understanding of the piece often requires knowledge of his life and the significance of the cultural and historical details in his writing.

Biography: Issa Kobayashi (1763-1828), a renowned Japanese poet, was 54 years old when he wrote Oraga Haru (translated as The Year of My Life or My Spring) in 1816. This acclaimed book of prose and haiku captures a year of profound personal loss, including the death of his first-born son, set against the backdrop of his native village. Written in the late Edo period under the Tokugawa shogunate, it was a time of political stability on the surface but deepening hardship for ordinary people. Years of poor harvests and the aftermath of serious famines had left many peasants in poverty and insecurity, while rigid class structures kept social mobility low and pushed already struggling samurai and commoners into further distress. Economic strain, rural unrest, and the daily visibility of suffering would have surrounded Issa as he mourned his own family tragedies, helping to shape the somber, world-weary tone and acute awareness of human pain that run through his work from this period.

A Passage from Issaโ€™s Oraga Haru (The Spring of My Life)

Still clothed in the dust of this suffering world, I celebrate the first day in my own way. And yet I am like the priest, for I too shun trite popular seasonal congratulations. The commonplace โ€œcraneโ€ and โ€œtortoiseโ€ echo like empty words, like the actors who come begging on New Yearโ€™s Eve with empty wishes for prosperity. The customary New Year pine will not stand beside my door. I wonโ€™t even sweep my dusty house, living as I do in a tiny hermitage constantly threatening to collapse under harsh north winds. I leave it all to Buddha, as in the ancient story.

The way ahead may be dangerous, steep as snowy trails winding through high mountains. Nevertheless I welcome the New Year just as I am.

New Year greeting-time:
I feel about average
welcoming my spring

And although she was born only last May, I gave my little daughter a bowl of soup and a whole rice cake for New Yearโ€™s breakfast, saying:

Laughing, crawling, youโ€™re
exploring โ€” already two
years old this morning

No servant to draw wakamizu, New Yearโ€™s โ€œfirst water.โ€

But look: Deputy
Crow arrives to enjoy
the first New Yearโ€™s bath

Relating to and Understanding the Cultural and Historical Illusiong in the passage:

David Lanoue, an Issa scholar, stated that Issaโ€™s writing is โ€œunpretentious, blunt, non-censoring and, often, tongue-in-cheek.โ€ This is apt when applied to the passage from Oraga Haru..

Relating on a Personal Level

Having recently become a new grandfather, I can relate to his delight with young daughter. I also related to Issa’s thoughts and feelings about the holiday season (“I celebrate the first day in my own way“) and (“. . . like the actors who come begging on New Year’s Eve with empty wishes for prosperity. The customary New Year pine will not stand beside my door . . . “). Both passages provided a taste of the Japanese culture of his era. And they seem like statements we, or at least I, might make in reference to the commercialization of our holiday seasons in our 21st century world.

Exploring the deeper cultural and historical Levels

So, if we can understand Issa on this sort of personal level, do we need to dig deeper to fully appreciate his writing? The answer is “yes” and “no.” Yes, we can understand some of his message. No, there are deeper allusions in much of his writing and if we want to fully undersand his writing we need to examine the historical and cultural background. And non-Japanese readers, it’s unlikely we can do so with out a little help.

Issa Scholar Steven Carter makes this point with respect to earlier period hokku (the predecessor of haiku):

Does the many-layered allusive nature of โ€ฆ hokku mean that we cannot understand it without knowing โ€ฆ background circumstances, allusions, and so forth? The answer is, of course, no. Like all texts, hokku survive the demise of the events that produced them, taking on a different life. Carter goes on to indicate what can be gained by deeper exploration of context:

What the exercise of exploring the rhetorical complexity of poems โ€ฆ does teach us โ€ฆ is that hokku when they were first composed, were seldom straightforward poems of natural description, even when they may easily be understood that way which was usually true for later haiku as well.

The passage I selected comes early in Oraga Haru and is more or less an introduction. It has a focus on Issaโ€™s feelings about New Yearโ€™s celebrations, observations of his daughter, comments about his poverty and preparation for a forthcoming journey, a spiritual quest, which forms the basis for his full travel journal. ย 

Initially, Issa states his feelings about the falseness and materialism of Japanese holidays:

โ€ฆ I am like the priest, for I too shun trite popular seasonal congratulations. The commonplace “crane” and “tortoise” echo like empty words, like the actors who come begging on New Year’s Eve with empty wishes for prosperity. The customary New Year pine will not stand beside my door. โ€ฆ (tr. Hamill)

As well as the commentaries that come with translations of the mastersโ€™ works, the Internet can be a rich source of contextual information. For example, the crane and tortoise are two of the longest lived animals and are used in greetings to express something akin to our own New Yearโ€™s toasts: โ€œTo a long life and happy new year.โ€ (Miyokographix) With respect to the pine, many Japanese households โ€ฆ put up pine decorations known as โ€œkadomatsuโ€ on either side of entrances. The gods are said to descend from the heavens and dwell in the earthly realm for three days, after which time the decorations are burnt, releasing the spirits back to their realm. So Issaโ€™s reluctance to put a pine beside his door is perhaps akin to me not putting a lit Christmas tree in my window and not having Christmas symbols on my lawn.

A second prose theme in Oraga Haru alludes to the difficulties of the path Issa has chosen:

My own way of celebrating the first of the year is somewhat different (than the priestโ€™s), since the dust of the world still clings to me. . . .ย  I live in a tiny cottage that might be swept away at any moment by a blast from the wild north wind. . . . I will leave all to Buddha, and though the path ahead be difficult and steep, like a snow-covered road winding through the mountains, I welcome the New Yearโ€”even as I am. (tr. Yuasa)

Again, context is important, but not essential. Issa isnโ€™t clothed in dust simply because heโ€™s travel worn. This passage serves as a preface to the start of his year-long travel as a spiritual journey. And some might suggest, is aimed at settling the dust always swirling in our minds.

New Yearโ€™s rituals in both Issaโ€™s and our times lead to family gatherings and ritual celebrations. In the next passage, Issa shifts from his negative attitudes about the rituals to the joy of seeing his young daughter explore the world.

And although she was born only last May, I gave my little daughter a bowl of soup and a whole rice cake for New Year’s breakfast, saying:

Laughing, crawling, you’re
exploring โ€” already two
years old this morning
ย ย ย ย ย ย ย ย  (tr. Hamill)

Here again, context lends further understanding:

โ€ฆ the Japanese New Year (shogatsu ) is today the most significant holiday in Japan. . . . On Japanese New Yearโ€™s Day, the family starts the New Year with a โ€ breakfast of mochiโ€ or rice cake … (Japan Today website, ibid.)

For us, the rice cake offered his daughter would be viewed as a sparse and inexpensive celebration treat. After all, our typical holiday banquets consist of abundant spreads of sumptuous foods and our problem is obesity, not near starvation. For the poor in Issaโ€™s time, a rice cake would have been an expensive gift to a child too young to appreciate the sacrifice.

The passage may have simply been a joyful moment worth noting, but it may also serve as a metaphor for Issaโ€™s wish that his forthcoming journey will be approached with the freshness of a child experiencing the early years on lifeโ€™s path. Indeed, many of Issaโ€™s haiku reflect the attitude that becoming child-like was a worthy aim:

turning into a child
on New Year’s Day…
I’d like that!
~ trans. Lanoue

David Lanoue explains: Issa’s decision to become a child again isn’t completely absurd, for it is his mission as a haiku poet to see the world with open, nonjudgmental, child-like eyes. Too many adults, in their daily rush, hurry past Nature’s treasures without paying attention to them, without really seeing them. This year, Issa vows to do otherwise. (Lanoue, The Haiku Guy Website)

Another contextual issue that might be considered is that a Japanese reader knowing about Issaโ€™s life and particularly about the death of his daughter mentioned in the passage is likely to respond to the passage with more compassion than an uninformed western reader would.

The last passage and the third haiku takes us into Issaโ€™s thoughts about transcendence through humor:

No servant to draw wakamizu, New Year’s “first water.”

But look: Deputy
Crow arrives to enjoy
the first New Year’s bath

(tr. Hamill):

Wakamizu, or the first water drawn on the morning of New Year’s Day, is believed to have the magical power to maintain health and prolong life. It is practiced today with ritualistic splendor. (see the Ryukyu Gallery website for images and commentary).

Given this, my reading of the passage is that Issa is sharing his delight in watching the crow enjoy a bath in a rain puddle and perhaps at the same time spoofing yet another of the many formal rituals of his time. Crows figure prominently in Issaโ€™s haiku. In my present culture, the crow is considered by many to be a noisy, invasive pest, and in a mythical or superstitious sense, a harbinger of bad news or even death. However, in Issaโ€™s era the crow may have been seen in a more positive light. In China and Japan, for example, the crow has a positive mythology: three-legged crow lives in the heart of the sun and his three legs represent the morning, afternoon, and evening. And Issa with his focus on creatures is likely to have had a positive view of crows as the social, intelligent and playful, yet noisy nuisances that they are. Hereโ€™s an example:

crow and nightingale
pass through it too…
purification hoop

(tr. Lanoue)

This seemingly lackluster haiku is better understood with Lanoueโ€™s context:

This haiku refers to a hoop made out of miscanthus reed, used for a summer purification ritual. If one passes through it, one is protected from infectious diseases. In this haiku, both a crow and a nightingale pass through, suggesting that the hoop welcomes both commoners (crows) and nobility (nightingales). (Lanoue)

Summing Up

Even without the various pieces contextual information presented above, contemporary readers will readily understand Issaโ€™s reactions to New Yearโ€™s celebrations and identify with his love of his daughter expressed at the delight of her at play.

While I have curmudgeonly attitudes about our Christmas celebrations, their materialism, falseness and lack of focus on Christian charity, Iโ€™ve always treasured the family gatherings. I was enchanted, for example, when my young daughters, dressed as elves, delivered the gifts handed to them by my father-in-law, dressed as Santa. Iโ€™m fairly certain that the girls had been psychologically transformed into elves during this family ceremony. On the other hand, a greeting card from my auto dealer or dentist leaves me cold.

With respect to Issaโ€™s focus on human suffering, we may as readers be able to intellectually understand Issaโ€™s Buddhism with its focus on humanityโ€™s suffering. But itโ€™s unlikely that many of us in the relatively rich Western world will embrace the idea of his intended journey as a traveler who will suffer severe privations as a remedy for the worldโ€™s suffering. Nor do many in the west believe that such a journey would lead to personal salvation.

One of Issaโ€™ haiku that provides his feelings about the suffering Issa witnessed during his lifetime is and about the indifference of those better off is:

in our world,
we walk on the roof of hell,
gazing at flowers

– Issa (trans. Robert Hass)

The haiku is an apt depiction of western readers who are likely to understand such wholesale suffering only from a distance. One has only to be tuned into todayโ€™s (bad) news to know that the Four Horsemen have been particularly active in our lifetimes. But our suffering is more in the form of guilt at the plight of the poor in our own countrys and of third world peoples. Yes, we contribute funds, encourage foreign aid, adopt children, sponsor various development missions, build schools, send medical teams, contribute to food banks. But for the most part, feeling hopeless, we ignore the situation elsewhere as best we can and go on ginkos and sniff the flowers.

Conclusion:

To summarize, to an extent, Issaโ€™s haibun can be understood and identified with on personal level even across the gaps of several centuries. However, even this brief exploration into context has helped me to understand Issaโ€™s particular circumstances which informs his prose and haiku.

Notes: The translation of The Spring of My Life: And Selected Haiku by Kobayashi Issa (Author), Sam Hamill (Translator) Format: Kindle or Hardcover edition can be purchases on Amazon.com.

About Issa’s and Basho’s travel journals.

In preparing this essay on Issaโ€™s journal I noticed how different Issaโ€™s style and structure is to Basho’s. I corresponded on this issue with Jeffrey Woodward, founder/editor of Haibun Today, and he offered the following in an email correspondence:

Basho situates his own book within the travel genre; its organization therefore follows his itinerary which, as Japanese literary tradition would have it, is centered around “poetic places,” spots made famous by poems written over the generations. These poetic places offer a chronological sequence in his visitation and allusion (based on the poems previously composed about them).

The very absence of any such convention in the UK or North America, of poetic places with conventional associations based upon the poems composed there, is one reason that travel haibun in English are so often impoverished.

The structure of Issaโ€™sOraga Haru doesn’t have an itinerary, as his intended pilgrimage is comically cut short by his own homesickness, and so, at a first glance, his haibun seem to be a tissue of anecdotes, some concerning himself, others concerning memorable characters such as the New Year’s priest, the gardener with his false paper peonies, etc.

You cannot look at Basho for parallels but must turn, therefore, to Sei Shลnagonโ€™s Pillow Book, Kamo no Chลmeiโ€™s An Account of a Ten-Foot-Square Hut and Yoshida Kenkลโ€™s Essays in Idleness.

While Issa presents what superficially appear to be many disconnected anecdotes, the anecdotes, observations and poems are like so many beads quietly joined by unifying threads (motifs) such as his daughter’s death and his general reflections upon mutability, his impoverished status and his willingness to “leave it all to the Buddha.โ€ The repetition of major motifs, with variations, is what makes the chaotic surface phenomena cohere at the deeper level.

A Monk’s Journey

courtesan and monk,
we sleep under one roof together,
moon in a field of clover
~ Bashล

Outside, apple blossoms glow in the dusk. She lies on her side, head propped up on a pillow, her eyes telling me that something important is coming, my eyes taking in the candlelight on her breasts.

“I need to know more about you,” she says.

โ€œDo you mean about being a monk?โ€

“Yes, because right now you don’t seem very much like a monk.” She glances at my hand wandering slowly along the curve of her hip.

“You’re thinking about Christian monks, the ones who lived in dank cells, ate lentils and hard bread; the ones who whipped themselves. Think instead about Bashล, the Japanese monk who traveled extensively, shared his poetry with peasants and samurai nobles, loved flowers, enjoyed the company of women. Think more of a European troubadour with haiku as his song โ€“ but in this case, an older guy, with gray hair.”

I’m a wanderer
so let that be my name โ€“
the first winter rain
~ Bashล

“Does this mean that I’m just someone who happens to sleep with you?”

“No, but I’ve been a partner all of my life and for now I need not to be.โ€

“So what am I?” she asks. “I don’t know how to tell my friends whatever it is we’re doing. It feels like more than dating or having sex and itโ€™s not friendship because I donโ€™t sleep with my friends.”

how reluctantly
the bee emerges
from deep within the peony
~ Bashล

“Canโ€™t we simply enjoy what we have,โ€ I reply.

“I’m reluctant to give up the feel of your skin against mine, but I’ll have to think about this.” She pecks a kiss, dresses and leaves.

A week later her note arrives: “I have such good memories of our moments together. It’s a gift to desire and be desired, but we need such different things.โ€

winter seclusion โ€“
sitting propped against
the same worn post
~ Bashล

monkshood bloom
the whine of mosquitoes
seems dimnished
~ Ray Rasmussen

red bar

haibun: First published in Simply Haiku, 6:4, Winter 2008.
Ray Rasmussen’s haiku was published in Modern haiku.
Basho’s haiku are translations found at the website titled “Bashล” which cited R.H. Blyth, W.J. Higginson, J. Reichhold and Sam Hamill as among the various translators.

Harriot West’s Minimalist Haibun

Writing is not an exercise in excision,
itโ€™s a journey into sound.

~ E.B. White

If they wish to have their work published, most successful haibun poets understand the importance of revising, and revising, and revising that first inspirational splash of words onto the page. E.B. White, one of the great storytellers of the 20th century and co-author of the famous “The Elements of Style,” notes that revision is not mere excising but wordsmithing until a piece resonates.

Most published haibun contain far fewer words than nearly all closely related literary genres โ€” memoirs, personal essays, travel accounts, short stories. Even most published flash fiction pieces I’ve read are longer than the average published haibun.

Given this, it’s odd that the term “minimalist haibun” appears in the literature at all, as if most published haibun weren’t already minimalist โ€” a paragraph or two of prose coupled with a single haiku. Yet Harriot West’s published haibun are among the shortest and most resonant I’ve encountered in haiku-genre journals. They have just enough prose to present a storyline married with a haiku that steps out and completes the story in an important way.

With this in mind, I explore several of West’s haibun to consider what she achieves with so few words. The three I’ve selected have different storylines, suggesting that theme and story alone don’t account for the effect.


Harriot West

Maybe

he’s looking at me but I can’t be sure. I feign interest in the drummer’s solo, slide my index finger down the inside of my lover’s arm

candlelight
the horn player’s
swollen lips


The Way Things Were

There she is on eBayโ€”the doll mother never let me haveโ€”poor Barbie, dismissed in the house where I grew up as cheap, not for the plastic she was made of but for her perky in-your-face breasts.

sepia shadows
a young girl tugs
at her tee shirt


What Matters

You call to say your husband is dying. โ€œHe has lost the will to live.โ€ After a pause, you apologize for the clichรฉ. I’m unsure what to say. People die every dayโ€”itโ€™s hardly worth the effort to put his struggle into fresh language. Rather save your strength for the constant changing of sheets, the preparation of small meals left uneaten, endless phone calls from well-meaning friends, and the gentle swabbing of his parched lips.

after the funeral
slowly rolling socks
into pairs


Commentary:

The Issues to be covered are whether shortness and succinctness are the defining characteristics of minimalist work and whether such minimal work can have the aural/poetic quality suggested in White’s aphorism. In addition, I explore some of the more frequently mentioned characteristics of haibun composition to see what it is that makes West’s poems sing.

  1. Short and Succinct:

Numerous writers have stated that haibun prose should be short with just enough text to convey the writer’s intent. Consider as examples the following terms: “terse” (Paul Conneally), “brief and concise,” (Jim Norton), “short and crisp” (Ken Jones), “economical in wording” (W.F. Owen).1 Shortness might be defined by the number of words and, as some have suggested, the length of sentences.

West’s “Maybe” has 34 words; “The Way Things Were,” 52; and “What Matters,” 84. Contrast these with a recent issue of Haibun Today (8:1) where 48 haibun average 166 words and Contemporary Haibun Online (9:4) where 67 haibun average 141 words. “Maybe” with 34 words would be the shortest piece published in either issue.

A passage by Ken Jones emphasizes both shortness and succinctness by discussing how best to avoid being long-winded:

The most common mark of the amateur is to try too hard, with fruity, overblown writing, sinking under the weight of its adjectives. . . . (Haibun) sentences are often short and crisp with an easy-going flow, and may eschew the niceties of grammar to achieve this effect. Abstract ideas and opinions, and anything else that is writer-centric have no place. If you want to write about love or any other such emotion, then the feeling needs to be expressed in appropriate imagery drawn from experience and not by simply expressing your thoughts about the matter or by creating a fictional romance story (emphasis mine).2

Notably, Jones is not calling for short word counts alone. His own haibun in those same two issues fall at 209 and 335 words and are among the longest in the two issues.

With respect to short and crisp sentences, two of West’s are relatively long, coming in at 30 or more words. And some very good haibun fall into a stream-of-consciousness style with very long sentences. Surely long sentences can be crisp with an easy-going flow. Consider this passage from “What Matters”:

Rather save your strength for the constant changing of sheets, the preparation of small meals left uneaten, endless phone calls from well-meaning friends, and the gentle swabbing of his parched lips.

I can’t think of anything in this paragraph that I’d cut. Would you, for example, cut “constant,” “small,” “endless,” “well-meaning,” or “gentle”? Or would you cut any of the phrases? Or would you replace the commas with periods to shorten the sentences? My answer to each is no. This, despite the fact that in roughly 90% of submissions I’ve received as an editor, I could easily have suggested significant cuts, and I often recommended breaking up overlong sentences to create a better flow. And I’ve seen and received comments by other editors on my own work to the effect, “Cut this by 50% and I’ll consider it.”

If a short word count and crispness of style are defining characteristics of minimalist haibun, then West’s pieces certainly fit the bill. What else makes her work so effective?

  1. The Aural Aspect of Poetry: Journey into Sound

Haibun prose has also been described as more than short and succinct โ€” for example, as a “short prose poem.”3 Indeed, while many of the above terms used to describe haibun seem to focus solely on shortness and succinctness, it is taken for granted that a haibun must also be well written, if not poetic. Even common definitions of these terms indicate that more is needed than brevity. As examples, “terse” is defined in Merriam-Webster Online as “the quality or state of being marked by or using only few words to convey much meaning (emphasis mine)”; and prose poetry has been defined as prose that incorporates some or all of the following: a focus on images, poetic meter, language play such as repetition, and image-driven metaphors and similes.4

Thus, the call is not just for shortness, but also for shortness with narrative quality or even poetic flair.

The emphasis on succinctness in modern writing was established by The Elements of Style, which has been called “the little book that has done more to shape writing in the English language than any other guide in modern times.” In it Strunk wrote:

Vigorous writing is concise. A sentence should contain no unnecessary words, a paragraph no unnecessary sentences, for the same reason that a drawing should have no unnecessary lines and a machine no unnecessary parts. This requires not that the writer make all his sentences short, or that he avoid all detail and treat his subjects only in outline, but that every word tell (emphasis mine).5

It is worth noting that Strunk’s later co-author โ€” the very advocate of “no unnecessary words” โ€” is E.B. White, one of the best short story writers of his generation. White evidently felt differently about what sounds like an imperative to cut, cut, cut. Here is a letter White wrote to a reader inquiring about his thoughts on the matter:

Dear Mr. โ€“
It comes down to the meaning of ‘needless.’ Often a word can be removed without destroying the structure of a sentence, but that does not necessarily mean that the word is needless or that the sentence has gained by its removal.
If you were to put a narrow construction on the word ‘needless,’ you would have to remove tens of thousands of words from Shakespeare, who seldom said anything in six words that could be said in twenty. Writing is not an exercise in excision, it’s a journey into sound (emphasis mine). How about ‘tomorrow and tomorrow and tomorrow’? One tomorrow would suffice, but it’s the other two that have made the thing immortal.
Thank you, thank you, thank you for your letter.
Yrs,
E. B. White6

“Tomorrow and tomorrow and tomorrow” is the beginning of one of the most famous passages in Shakespeare’s works. When Macbeth learns of Lady Macbeth’s death, he delivers it as his response. The soliloquy is a prime example of poetry as music, as an aural as well as visual experience. Try reading it aloud to get the gist of White’s usage of “journey into sound”:

To-morrow, and to-morrow, and to-morrow,
Creeps in this petty pace from day to day
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more: it is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.

It has been noted that when most people think of poetry, the first things that come to mind are sound and meter. Indeed, for thousands of years, poetic form has been defined by its cadence, its song-like rhythms, and its sound effects.7 Consider this first stanza from Kipling’s “Mandalay” where rhyme and repetition serve to make the poem aural, even when read silently, and almost like a song when read aloud.

By the old Moulmein Pagoda,
lookin’ eastward to the sea,
There’s a Burma girl a-settin’,
and I know she thinks o’ me;
For the wind is in the palm-trees,
and the temple-bells they say:
“Come you back, you British soldier;
come you back to Mandalay!”
Come you back to Mandalay,
Where the old Flotilla lay:
Can’t you ‘ear their paddles chunkin’
from Rangoon to Mandalay?
On the road to Mandalay,
Where the flyin’-fishes play,
An’ the dawn comes up like thunder
outer China ‘crost the Bay!

Jeffrey Woodward has suggested that published haibun may be roughly divided into two types:

I offer narrative and lyric . . . as two common tendencies in haibun โ€” the poet’s focus, on the one hand, upon an event or action and the poet’s interest, on the other hand, in the aesthetic properties of the language proper.8

Most haibun poets use a rather straightforward narrative style with little attention to poetic devices. But haibun prose, at its lyrical best as practiced only by a few, tends to be more like free-verse poetry. As Woodward suggests, various poetic devices are used to make the words more than a simple narrative. These include repetition, assonance, consonance, alliteration, onomatopoeia, accent, and pause. In a commentary, for example, I explored Woodward’s conscious use of repetition to create a lyrical feel. His “Time with the Heron”9 surely is what White meant by “a journey into sound.”

Does West’s work have an aural quality via poetic techniques? In a private correspondence, Jeffrey Woodward offers this take on West’s three haibun:

There’s some alliteration and assonance in “The Way Things Were,” e.g., eBay/Barbie/breasts, plastic/perky, tugs/tee shirt (alliteration) while the long /e/ of she/cheap in the prose forms a significant link to sepia/tee shirt in the haiku (assonance).

“What Matters” has the concealed rhyme of clichรฉโ€”sayโ€”day that binds together sentences 3, 4 and 5. It also has the grammatical parallelism of

Rather save your strength for the constant changing of sheets, the preparation of small meals left uneaten, endless phone calls from well-meaning friends, and the gentle swabbing of his parched lips.

where we have the implied anaphora of “Rather save your strength for . . .” that links the four clauses. That structure is so common in prose, however, that many readers may be deaf to its music.10

Even so, as I read West’s haibun both silently and aloud, it strikes me that it is more the well-crafted succinctness and easygoing flow that make her work sing.

Perhaps, as Paul Conneally puts it, if haibun poets do a sufficient job of the basics, their work will also sing:

I favor haibun where the prose element is ‘haikai’ in style โ€” terse, imagistic โ€” often with elements of shortened syntax leading to some phrase and fragment type phrasing . . . 11

  1. Reporting from Experience: Honesty and Disclosure

Beyond the potential of achieving an aural quality through haikai-like phrasing, there are other aspects of West’s work that lend insight to why her minimal pieces work so well. Paul Conneally writes:

Many believe that all haikai writing should be of, from and about direct experience โ€” well yes โ€” but more than anything I feel it should be about honesty โ€” and this does not mean that there is no room for fiction or empathetic writing โ€” but that all such writing should strive for an honesty of feeling โ€“ feeling that comes directly from a linking with the writer’s own experiences both directly with the external world that we all inhabit and their internal world, the world of emotion, thought and yes, dreams.12

As a starting point, consider fiction, defined in the Online Oxford Dictionary as “literature that tells stories which are imagined by the writer.” Of course, most writing, even published haibun which on balance dwells in the non-fiction camp, is modified from factual reality in order to avoid overwhelming readers with detail and, thus, keep them engaged. Unlike other literary genres, most haibun contain narrative accounts of experiences the writers have had in the recent or distant past. If haiku is about a moment of time, a haibun is about an experience over time, even one linking past and present, real or dreamt. These might include travel journals, nature walks, conversations, small events, something read or seen in a film, remembered dreams, fantasy, and inner (unspoken) mental dialogues. And, of course, recently there has been a trend toward haibun prose that is clearly fiction.

In all three haibun, West uses imagery drawn from real events and people she has encountered โ€” or at least her stories read that way. In “What Matters,” she both provides reportage about a telephone conversation and presents her unspoken inner dialogue about how the situation should be handled. I’ve taken the liberty of putting the reportage in plain text and the inner dialogue (or what Conneally calls descriptions of the writer’s “internal world, the world of emotion and thought”) in italics:

You call to say your husband is dying. “He has lost the will to live.” After a pause, you apologize for the clichรฉ. I’m unsure what to say. People die every day โ€” it’s hardly worth the effort to put his struggle into fresh language. Rather save your strength for the constant changing of sheets, the preparation of small meals left uneaten, endless phone calls from well-meaning friends, and the gentle swabbing of his parched lips.

West’s “Maybe,” presented below as a series of phrases, fits Conneally’s key characteristics. It contains 1) a series of shortened phrases, 2) in the present tense, 3) that are well linked, and 4) are about a personal experience. Together, these create a sense of “being there” โ€” and fit Conneally’s key characteristics.

Maybe

he’s looking at me
but I can’t be sure.

I feign interest
in the drummer’s solo,
slide my index finger
down the inside
of my lover’s arm.

candlelight
the horn player’s
swollen lips

  1. Clarity and Ambiguity

Billy Collins, past Poet Laureate of the United States, writes that readers crave “a mixture of clarity and mysteriousness.”13 We want clarity about what is happening in the story and the sense that it is a complete story. Yet we also need a sense of ambiguity, following the adage that a writer shouldn’t tell all, that room should be left for readers to relate the story to their own experiences. Canadian author Lisa Moore expands on this:

Stories never belong to the author who happens to write them down, they are also the creation of each individual reader. I sometimes imagine stories and novels are like the transparent film of soap that coats a child’s bubble wand โ€” and the breath that blows it into a bubble, is the breath of the reader. The reader’s imagination gives a story shape and substance. It is a private and secret bubble of experience belonging solely to the reader, lasting for as long as the reading of the book lasts, ending with the turn of the final page, when the bubble bursts, and the ‘real’ world becomes solid again.14

The following six-word story is often, if perhaps apocryphally, attributed to Hemingway:

For sale: baby shoes, never worn.15

Three short pieces of descriptive detail โ€” and immediately, imagination takes over, filling in the backstory. Does yours?

Despite their shortness, West’s haibun feel clear and complete. I don’t need to know more or have anything further explained or described to understand them. This doesn’t mean that there is no ambiguity. For example, in “Maybe,” the word “he” allows me to imagine who “he” might be. Is it the drummer? The horn player? A man at another table? Her lover? And why is she “feigning” interest in the drummer? Does she not want to appear obvious to the horn player or to her lover?

Not knowing what happens next in West’s story, I am free to imagine outcomes. Do she and her lover go home and frolic under the covers? If they do, will she be fantasizing about the horn player? Will they have a fight because her lover caught her being overly interested in the horn player? All are possible in my reader’s imagination. But what if my imagination has misled me or is different than yours? Does it matter? I think not. West has provided sufficient information to stir my interest and I’ve enjoyed taking the story to my own conclusions.

  1. Disclosure

The Oxford Online Dictionary defines “disclosure” as the action of making new or secret information known. In “A Secret Life,” Stephen Dunn explores the place of secrecy in our lives:

The secret life
begins early, is kept alive
by all that’s unpopular
in you โ€ฆ 16
(emphasis mine)

We all have secrets, even from our spouses and most cherished friends. Most haibun are personal โ€” some even called “confessional,” a term used pejoratively โ€” revealing thoughts and behaviors not normally spoken aloud. In choosing personal experiences, we are at some level telling secrets about our lives and thoughts. Some secrets are more often hidden than others, and thus perhaps more compelling.

In my interpretation of West’s “Maybe” there is an attraction to a musician while dining with her lover, a transfer of the sensuality of the music and that attraction to her lover, who I am sure would not be happy being a surrogate for another man. She feigns interest in order to keep her secret.

In “What Matters,” a friend has called to say that her husband is dying. Instead of offering up the usual placations and platitudes, West reveals to her readers (if not to her friend) her inner dialogue, the secret things we think about the behaviors and experiences of our friends, but normally keep hidden: “People die every day โ€” it’s hardly worth the effort to put his struggle into fresh language.” Such thoughts are unpopular to express at such times, and yet are what many of us might think, while diplomatically offering a conventional bit of sympathy.

In “The Way Things Were,” West reports the experience of not being allowed to have a Barbie Doll, of the doll’s perky breasts. As a boy, I remember secretly inspecting my sister’s dolls, disappointed to find they had neither breasts nor other particulars of the female anatomy. When my partner read through this commentary on West’s haibun, she asked: “Did you really do that?” That was my secret, until now that I’ve put it in print. West’s haiku is about a memory of herself or an observation of a young girl she has seen tugging at her tee shirt โ€” checking, hiding, or perhaps both. Part of the charm of this piece is in its candor. Male readers might not know about these “young girl” behaviors, although having inspected our own bodies for signs of sexual maturity, we can well understand both the behavior and the impulse for secrecy.

  1. Authenticity

The Oxford Online Dictionary defines “authentic” as “made or done in a way that faithfully resembles an original.” West’s haibun feel as if they happened to real people. As I read “Maybe” I had the feeling that I was there at the jazz club. It doesn’t matter so much whether West was actually at a jazz club or whether the piece was fantasy. What matters is that most readers have been in situations where they are attracted to someone other than their mate and have responded sensually to the music they’re hearing.

In “The Way Things Were,” women readers will readily identify with playing with dolls and the psychological and physical transitions from girl to woman. And even I, as a male reader, can identify with things our parents never let us have. In my case it was a pellet gun โ€” my plan being to become a big game hunter by shooting birds in the backyard. That Christmas I got socks, underwear, and a book on birding, possibly as punishment for having announced my murderous intentions. (There goes another of my secrets.)

In “What Matters,” I felt as if I was on the phone line, and could identify with both parties. Or at the bedside of an ailing parent, experiencing the deadening routines of palliative care and the agony of the person receiving care. Who has not been in a situation where a friend calls to lament loss? Who has not called a friend with a lament about infirmity and death?

  1. The Haiku

In my view, the more minimal the prose, the more important the haiku. This is not to say that the haiku are ever unimportant. As Nobuyuki Yuasa puts it:

. . . I should like to impose one severe restriction on haibun: that it has to be a blend of haiku poetry and haiku prose; the interaction between these is haibun’s greatest merit. In good haibun, the prose deepens the understanding of the poetry, and the poetry gives greater energy to the prose. The relationship is like that between the moon and the earth: each makes the other more beautiful.17

West’s haiku add new dimensions to the story and are complete stories in themselves. Take the haiku in “The Way Things Were”:

sepia shadows
a young girl tugs
at her tee shirt

The word “shadows” evokes subjects usually kept hidden. “Sepia” suggests memory and age. The young girl tugging at her tee shirt is a vivid “show” about the behavior of a young girl. No need to “tell” us what it means. We can let our reader’s imagination run with it.

The haiku in “What Matters”

after the funeral
slowly rolling socks
into pairs

moves us forward in time, past the funeral itself. The widow has a new set of challenges, her life no longer the snug pair it once was, but something to be lived singly.

In all, it is little wonder that West was included in A New Resonance 5: Emerging Voices in English Language Haiku.

  1. Titles

Increasingly, there is a call for focus on titles in haibun composition; a haibun is seen as a form that links title, prose, and haiku. Roberta Beary, haibun editor of Modern Haiku, for example has written:

In haibun, the wrong title is like a wrong number. It makes the reader want to hang up the phone. A haibun’s title should be strong enough to draw the reader into the prose and make the reader want more. Let the title be a link to the prose and the haiku, not give away the rest of the piece. After reading the entire haibun, the reader should be able to look at the title and see more than one meaning.18

“Maybe” is the first word in the first sentence of the prose. By isolating it as the title, West has placed extra emphasis on her inner world โ€ฆ she isn’t sure, perhaps she’s hopeful?

“The Way Things Were” links in various ways with the prose and poem. We know two things that mattered to the girl. And that’s the way things were โ€” the past of most families where things were more hidden, sexuality made less obvious.

“What Matters” also links to both prose and poem, suggesting that the details of care matter in the palliative life of an infirm or dying partner, and, after death, what matters is the new life of being single, no longer a pair.

  1. Minimalism

Haiku have been variously described as a “moment,” a “snapshot,” an “epiphany.” Minimalist haibun are not just about brevity. Their focus, as practiced by West and others, is on small scenes or snippets of life expressed in crisp, haikai-like phrases. “Maybe” represents a few moments at a jazz club; “What Matters,” a short conversation coupled with thoughts about palliative care; and “The Way Things Were,” memories triggered by an observation โ€” seeing a Barbie on eBay and/or a young girl tugging at her shirt โ€” embellished with a memory. They use an economy of words to tell a story whole enough for the reader to feel that story’s completeness and yet leave room for the reader’s imagination.

Should we all write in a minimalist style? My answer is yes and no.

Yes, with a caveat. West’s minimalism has led me to consider making my writing more succinct, but not necessarily toward very short. When serving as the chair of the World Haiku Club’s haibun section, Paul Conneally recommended that after completing an early, often wordy draft, a writer might: 1) strip out the key phrases, 2) eliminate redundancies, 3) piece the fragments back together to attain the easygoing flow that Jones talks about.19 This would make any piece shorter and crisper, even if not aiming for the extreme brevity of West’s pieces. And if more poetics are needed, the writer could add back one or two excised “tomorrows” or consider employing poetry techniques such as repetition or assonance.

My answer is also no. As any reader of the genre can see, there are very few longer haibun in the published works. If anything, the genre would benefit if more writers, at least on occasion, reached for narratives that encompassed more of a life, larger experiences, a series of linked scenes.

Conclusion

Hemingway wrote:

All good books are alike in that they are truer than if they had really happened and after you are finished reading one you will feel that all that happened to you and afterwards it all belongs to you: the good and the bad, the ecstasy, the remorse and sorrow, the people and the places and how the weather was. If you can get so that you can give that to people, then you are a writer (emphasis mine).20

With a very limited use of words, West has created pieces that made me feel as if her places and people belong to me; her experiences matter not only to her, but also to me, the reader. She has led me to ruminations about my own, similar or related experiences. That is what she has given to this reader. Though this essay is not a review of West’s forthcoming book, Into the Light, I have read a draft and can strongly recommend it.

Acknowledgments:

Haibun by Harriot West are reprinted with her permission.

Harriot West’s book, Into the Light, will be published soon by Mountains and Rivers Press, Eugene, Oregon.
url: http://mountainsandriverspress.org/Home.aspx

Her haibun and haiku have been published widely and anthologized. She is one of the haiku poets featured in A New Resonance 5: Emerging Voices in English Language Haiku.

Thanks to Jeffrey Woodward and Nancy Hull for offering helpful suggestions. And particularly to Jeffrey Woodward, whose background in classical and modern poetry forms enables him to keep me on track when I delve into those areas.

Footnotes:

  1. All three haibun appear in Harriot West’s book Shades of Absence. It can be purchased at Red Moon Press. She lives in Eugene, Oregon. Her first book, Into the Light, a collection of haibun (Mountains and Rivers Press, 2014) tied for first place in the Haiku Society of Americaโ€™s Mildred Kanterman Book Awards. Her work appears in journals and anthologies, including Modern Haiku, KYSO Flash, Haibun Today, Contemporary Haibun, The Norton Anthology of Haiku in English, Journeys 2015 and Best Small Fictions, 2017. She has just released her second book,
  2. Examples taken from the Haibun Today Resources page.
    url: http://haibuntoday.com/pages/definitions.html
  3. Ken Jones, “Guidelines for Our Would-be Contributors,” Contemporary Haibun Online Archives.
    Add url: http://contemporaryhaibunonline.com/pages_all/Jones_Guidelines.html
  4. Haiku Society of America’s Definitions Page.
    Add url: http://www.hsa-haiku.org/archives/HSA_Definitions_2004.html
  5. Megan Pryor, “Prose Poems: Definition & Famous Examples,” Education Portal website, taken October 17, 2014.
    Add url: http://education-portal.com/academy/lesson/prose-poems-definition-famous-examples.html#lesson
  6. “The Elements of Style,” taken from Wikipedia on October 16, 2014.
    Add url: http://en.wikipedia.org/wiki/The_Elements_of_Style
  7. E.B. White, “Letters of E.B. White,” Originally edited by Dorothy Lobrano Guth, and revised and updated by Martha White, Harper; Revised edition, 2006.
  8. “Introduction to Sound and Meter,” taken from Purdue Poetry Website on October 16, 2014.
    Add url: https://owl.english.purdue.edu/owl/resource/570/01/
  9. “Terra Incognita: The World of Haibun and Tanka Prose, An Interview with Jeffrey Woodward,” Contemporary Haibun Online Articles Section.
    Add url: http://contemporaryhaibunonline.com/articles/woodward_haibun_09.html
  10. “Jeffrey Woodward’s ‘Time with the Heron’ โ€“ Poetic Techniques in Haibun Composition,” Contemporary Haibun Online 9:3 October 2013.
    Add url: http://contemporaryhaibunonline.com/pages93/aaRasmussen_Woodward.html
  11. Jeffrey Woodward, Private Correspondence, September 28, 2014.
  12. Paul Conneally, Editor’s Introduction, Simply Haiku.
    Add url: http://www.simplyhaiku.com/SHv4n1/haibun/introduction_haibun2005.html
  13. Paul Conneally, ibid.
  14. “Collins Values Approachable Poetry, Not Pretension,” Transcript of an Interview, NPR Books Website, April 06, 2011 1:00 PM, taken from the Internet on December 8, 2013.
    Add url: http://www.npr.org/2011/04/06/135181560/collins-values-accessible-poetry-not-pretension
  15. “Lisa Moore on taking February from page to stage,” Canada Reads Website, taken on October 16, 2014.
    Add url: http://www.cbc.ca/books/canadareads/2013/01/lisa-moore-on-taking-february-from-page-to-stage.html
  16. “For sale: baby shoes, never worn,” taken from Wikipedia on February 20, 2014. “(This passage) is the entirety of what has been described as a six-word novel, making it an extreme example of what is called flash fiction . . . Although it is often attributed to Ernest Hemingway, the link to him is unsubstantiated and similarly titled stories predate him.”
    Add url: http://en.wikipedia.org/wiki/For_sale:_baby_shoes,_never_worn
  17. Stephen Dunn, “A Secret Life,” from Landscape at the End of the Century (W.W. Norton and Company). The entire poem can be read on The Writer’s Almanac website.
    Add url: http://writersalmanac.publicradio.org/index.php?date=2002/06/24
  18. Quoted on the Haibun Today Resources page from Blithe Spirit, V10, N3, Sept 2000.
    Add url: http://haibuntoday.com/pages/definitions.html
  19. Roberta Beary, “The Lost Weekend,” Frogpond, Volume 34:3 2011.
  20. Private correspondence with Paul Conneally, December, 2008.
  21. Quote taken from Goodreads website on October 16, 2014.
    Add url: https://www.goodreads.com/quotes/12483-all-good-books-are-alike-in-that-they-are-truer

Readings:

Readings of Kipling’s “Mandalay” can be found here:
Add url: http://www.youtube.com/watch?v=GnPBY-_3qD8
Add url: http://www.youtube.com/watch?v=Bm9ItmU-kmg

Ian McKellen discusses and then reads Macbeth’s soliloquy.
Add url: https://www.youtube.com/watch?v=zGbZCgHQ9m8

Two readings of Macbeth’s soliloquy by Brett Underwood:
Add url: https://www.youtube.com/watch?v=r-VTOX-eBiQ

.

A Winter Renewal with Issa

| Comments on Issa’s Haiku | A Few Haiku by Issa |

Issa and I have resided in this remote Ontario cabin for a month now. He speaks to me through his writing and accompanies me on my walks. I speak to him by writing about his poetry. Today, heโ€™s lecturing me on compassion:

donโ€™t worry spiders
I keep house
casually

~ Issa

So instead of engaging in my usual spider mayhem by employing the broom as a weapon of web destruction, I try to keep spidy and friends at a comfortable distance as I write this haibun and commentary based on an excerpt from Issaโ€™s travel journal, Oraga Haru.

Finished writing for the day, I don snowshoes for a walk. The wildlife tracks are numerous: fox, deer, coyote, porcupine, rabbit, squirrel, endearing tiny tracks, and for the first time in a long while, wild turkey . . . and I wonder how a wild turkey would taste . . .

donโ€™t worry turkeys
I hunt
quite ineptly

~ ray rasmussen (after Issa)

Back in the cabin, the radio informs me about the corona virus pandemic. And Issa shares some of the angst of his era โ€ฆ

in this world
we walk on the roof of hell,
gazing at flowers

~ Issa

It’s winter, Issa, no flowers here. Will this leaf hanging from a small shrub do? Today Iโ€™m capturing images of the bluish tree shadows cast by the setting sun. I can’t help but feel remiss in my compassion for humanity while enjoying winter’s sublime beauty.

in this world,
a virus plagues our minds,
gazing at tree shadows

~ ray rasmussen (after Issa)

I look out at the maple, ash and oak trees, all stripped of their leaves, and see myself, self-isolated, stripped of friends and obligations, and yet some weathered leaves have remained through winter on the beech trees, just as warm memories of friends and family have remained in my heart while away.

And so Issa shows me a way through adversity:

what good luck!
bitten by
this yearโ€™s mosquitoes too

~ Issa

Thank you, Issa mentor-friend . . .

what good luck!
yet another day refreshed
by frigid winds

~ ray rasmussen (after Issa)

~ end ~


Notes

The haiku by Issa are translations by Robert Hass. My 3-line poems are modelled on Issa’s.

The commentary on Issaโ€™s haibun that I referenced in the haibun above appears as a feature in A Hundred Gourds 3:3 June 2014.

Below is an excerpt (with a few modifications) about the life of Kobayashi Issa taken from David G. Lanoue’s Haiku Guy website. If you’d like to know more about the poet that many Japanese think of as their favourite haiku master or peruse many of Lanoue’s translations of Issa’s haiku, the Haiku Guy website is the place to visit.

Koybayashi Issa (1763-1828) practiced the art of haiku (then called haikai) as he wandered the length and breadth of Japan. Though his real name was Kobayashi Yatarรด, he chose Issa (Cup-of-Tea) as his haiku name. He also referenced himself as “Shinano Province’s Chief Beggar” and “Priest Cup-of-Tea of Haiku Temple.” His work was imbued with Buddhist themes: sin, grace, trusting in Amida Buddha, reincarnation, transience, compassion, and the joyful celebration of the ordinary. ~ David G. Lanoue (statement modified a bit by Ray Rasmussen)

Bob Lucky, Ethiopian Time: A Book Review

by Bob Lucky
reviewed by Ray Rasmussen
Published in A Hundred Gourds

Bob Lucky, Ethiopian Time, Red Bird Chapbooks, 2014 29 haibun, tanka prose and prose poems 5.5″ x 7″, 52 pages, single signature Hand-sewn binding Limited Edition of 100 copies Orders through Red Bird Chapbooks $12 โ€“ $20, depending on shipping.

Over the last two evenings, Iโ€™ve been happily reading Bob Luckyโ€™s first chapbook, Ethiopian Time, a collection of haibun, tanka prose and prose poetry. Well known for his writing by anyone who regularly reads A Hundred Gourds, Contemporary Haibun Online, Haibun Today and the haiku genre print journals, bottle rockets, Modern Haiku and Frogpond, where his work has appeared regularly for many years, itโ€™s timely for him to have offered a collection. This one is focused on his four-year stint as a teacher while residing in Addis Ababa. As such, itโ€™s a travel journal in the best sense of that word, a westernerโ€™s poignant insights into a place weโ€™ve all heard of, but which few of us have visited.

This review focuses on thas haibun that appear in the collection. The first piece, โ€œNew Home,โ€ is a sketch of Luckyโ€™s and his wifeโ€™s initial days in Ethiopia, where he worked as a school teacher. Itโ€™s their first exploration of the neighborhood.

New Home

During a break in the rain, we go out and explore the neighborhood. The road down from our house to the hillside village is slick with mud, so we go the opposite way on a paved road winding along the ridge. This is an upscale area, home to politicians whose watchmen carry AK47s, not the green rubber baton our two watchmen share. Tucked into a wall is a tiny shop selling the plastic flip-flops we need, the temporary solution our electrician has come up with to prevent us from getting shocked in the shower.

sunset
along the wall
the gleam of razor wire

Consider the comparisons Lucky has shown us:
โ€ข The road down from Luckyโ€™s house to the hillside village is slick with mud. The other road to the upscale area, home of the politicians, is paved.
โ€ข There, the watchmen carry AK47s. In Luckyโ€™s area, the watchmen have to share a rubber baton.
โ€ข In Luckyโ€™s rented home, flip-flops are needed to prevent a shock while showering. One can assume the upscale homes donโ€™t share this problem.

The haiku offers more. Where normally we might expect a soothing image coupled with โ€œsunset,โ€ instead we have:

sunset
along the wall
the gleam of razor wire.

This particular piece is noteworthy for its absence of editorializing. The image of razor wire, coupled with the descriptive comparisons in the prose, are much more effective in showing us the political and social issues in Ethiopia than telling us about them. Both prose and haiku suggest social unrest, perhaps due to the differences between the haves and have nots.

Another piece, โ€œKeeping Trackโ€ provides elements of Luckyโ€™s writing that I very much enjoy โ€“ humour and his ability to bring to life the little things that matter.

Keeping Track

drool on my pillow,
the thread
of a dream unravels.

My wife reminds me that itโ€™s my birthday. At a certain age, no one allows you to forget anything. Later, everyoneโ€™s amazed when you remember anything.

rainy season
the warmth
of ironed underwear

One way to judge a work is the degree to which it brings readers insights into their own experiences. At my age, drool is an unfortunate possibility and birthdays have become reminders of aging, rather than celebrations. Whatever well-intended sentiment is expressed in them, birthday emails and cards merely inform me that Iโ€™m one step closer to an end Iโ€™ve not yet come to grips with.

Another way to judge a work is to consider the degree of surprise or unusualness. In the second haiku, the lead phrase โ€œrainy seasonโ€ leads me to anticipate a typical following phrase, namely something gloomy. Instead, Lucky surprises by describing his warm underwear, which made me laugh. Who irons underwear, much less writes haiku about its warmth? No one, except in a place where thereโ€™s no other way it would ever get dry. The ironed warmth of his underwear may also help with what I assume is the dampness of his Ethiopian home โ€“ high humidity, yes? Taken in relation to the first haiku’s ‘drool,’ weโ€™re reminded that incontinence can happen in old age, a dampening of the spirit as well as the underwear. And Bob Lucky is not one to avoid alluding to such things. Overall, perhaps itโ€™s the little things in life, like dry underwear, that matter most.

I also appreciate this piece because it allows us to reconsider one of the most common pronouncements about how to write haibun, namely that the prose should be rich with descriptive detail (showing) and hold back on philosophizing or generalizing (telling). Yet more than half of the prose is telling. For me, it works quite well in this piece and, thus, informs my own writing. I need not be quite so careful to keep telling to a minimum.

A third haibun, โ€œLate Rainโ€ provides the reader with another of Luckyโ€™s skills in composition, his ability to indirectly present an element of wabi-sabi. In this case, he makes a poignant statement about aging from the viewpoint of his ukuleles. The middle passage is as follows:

Late Rain

A bridge has popped off one ukulele. Strings have popped on another and the charango. And now a slow warp of the fret boards is creeping down the necks of another two ukes.

This is followed by a shift from objects (ukuleles) to persons (himself and possibly others):

Itโ€™s like watching the progression of a terminal disease. No matter what I do, the weather lays its claim on me and mine.

This switch from objects to a statement about mortality brings the feel of wabi-sabi to the piece. Itโ€™s not just a story about ukuleles being damaged by the dryness; itโ€™s about transience, the briefness of our human journey.

The haiku cements the feeling of the piece:

passing cloud
the stillness of a skink
in its shadow

This haiku is rich in imagery and leaves room for the readerโ€™s imagination. In my case, I suppose I shouldnโ€™t have a negative feeling about skinks, but I do. In part itโ€™s the harshness of the word โ€œskink.โ€ My mental image is of slimy lizards that dwell in damp places. I say this even though my partner and I were delighted to find a pair of them, quite beautiful with their red stripes, beneath a rotting log that I had kicked over on a walk last fall. Poor little skinks! They hurt no one and help keep flies, slugs and grasshoppers down โ€“ a good thing to have in one’s garden.

That the skink lurks in a shadow brings me to consider how unpleasant thoughts sometimes lurk in the shadows of my mind. And, yet, like the cloud, they pass. On another take, perhaps the skink in this haiku is holding itself stone-still because it has no way of knowing if the cloudโ€™s shadow isnโ€™t that of a raptor that might swoop down on it. If the skink moved, death might come swiftly. Coupled with the proseโ€™s allusion to the deterioration of his ukes, isnโ€™t this an apt analogy for the way we think about terminal diseases โ€“ always a shadow, no idea when it will strike, no medical move that will make a difference, or the thought of the unpleasant side effects that can come with medical interventions.

Comments:

In writing commentaries, I sometimes feel as if I should find something to comment on that would lead to an improvement. Okay, here it is. Iโ€™d have suggested to Lucky that he drop the phrase โ€œand the charango.โ€ On the positive side I learned that a charango is a small Andean stringed instrument of the lute family and it wasnโ€™t much of a chore to look it up. But thatโ€™s what most readers will have to do unless theyโ€™re willing to bypass what might be an important or key word. An unusual word from another language stops the flow of the prose, particularly when the reader canโ€™t understand it though the context. Is the charango part of a ukulele or something else? And why is it important? Now that I understand what it is, I donโ€™t see why itโ€™s important. It strikes me as unnecessary to carry the theme of this very good piece.

Iโ€™ve only commented on three haibun. However, having read through the entire chapbook, Iโ€™ve equally enjoyed the tanka prose and prose poems. I can safely say Ethiopian Time is a good investment. Luckyโ€™s accessible poetry is sure to bring pleasure to his readers. And a side benefit โ€“ if you want to know about life in Ethiopia as seen by an observant visitor, far better to read Lucky than the promotional travel section of your Sunday newspaper. Those writers wonโ€™t take you to the shadows where the skinks dwell.

Can Non-Poetic People learn to Write Haibun?

The morning sun is just touching my canoe, suggesting a promising midsummer day canoeing in Algonquin Provincial Park. But until it warms up, I put it out of mind, pour coffee and read the morning email. One is from a writer interested in haibun, one of those little bright spots that comes with being a journal editor. Having read it, I ask my partner, Nancy, to join me for coffee. “I want to read this to you,” I said.


Hello Ray,

After a walk with Rufus, my border collie, I returned home to find an envelope you had sent containing Harriot West’s collection of haibun, โ€œInto the Light.โ€ I remember you and I discussing haibun, but until I read her book, I didn’t have an appreciation for the sort of personal memoirs one finds in that genre. I took it to our dining table and read a few pieces to my wife, Joan, and we had quite a discussion.

It clearly requires a person of both courage and great honesty to author such a book. I am sure that reading her work will invite others to be more reflective of their life experiences, as it did me. Having read her offerings, I felt as if I was a bit dead to the world and asked myself, “Have I lived life asleep at the switch?”

In my undergraduate years, a philosophy course I took was taught by a man I much admired, Professor Samuels, a bright and warm person, an ex-Marine who wore wide brimmed hats and a funky vest, his black Labrador always at his side. As it happened, I and another chap received the top marks on an assigned paper. Going over mine, Samuelson mentioned that the other student and I had different strengths, mine was logical analysis whilst his was more a poetic or literary bent.

I’ve always thought of myself as linear, logical thinker, rather than an insightful type. I wish I had better capacity to see and express what I see in the worldโ€”in writing, photography and art.


When I finish reading it, she looks up and says: “He writes beautifully, Does he know that?”

“He seems not to and I’m going to try to set things straight.”

We further discussed James’ writing, noting how he moved from Rufus’ walk to West’s courage to his philosophy class and Professor Samuels’s black Lab to Samuel’s pronouncement James is a literal, and not a poetic thinker. The sequence illustrated the way memory works, one concrete thing leading to another, sentences carrying the weight of twenty years since that comment and the ache of roads not taken.


Hi James,

Your email reached me this morning at our rental cottage on Harp Lake. Nancy and I read it over coffee, and she looked up and said, “He writes beautifully. Does he know that?”

I agreed with her and Iโ€™m going to try to convince you to drop that idea that you lack a poetic mindset.

Your line about feeling “dead to the world” after reading West’s poems … I’ve been there. Last month I picked up E.B. White’s One Man’s Meat and felt the same kind of sting, watching his sentences flow like water while mine stumble along like old dogs.

It struck me that the details of your philosophy course with Professor Samuels remained in your memory after all these years. That’s not logical analysisโ€”that’s a writer’s eye for the detail that makes a good story.

Your letter itself moves the way memory and haibun memoirs workโ€”Rufus’s walk leads to West’s book and then leads to that undergraduate moment when someone decided to divide his students into categories: linear and poetic. What you’ve actually done in a few succinct sentences is poetic: you caught the texture of an afternoon, the weight of a professor’s casual pronouncement, the particular ache of wondering if you’ve been asleep at the switch.

You already know how to see and this was a good start at expressing what you observed about the class and the impact on you to this day. The question isn’t whether you can writeโ€”it’s whether you’ll trust what you’ve already written, and do what we writers all must do, polish it up some more, and if you want to publish it as a haibun, you’ll need to add a title and a haiku. These arenโ€™t easy tasks, not for experienced writers, and especially not for writers new to the haibun memoir genre. This is a great start, donโ€™t give up on yourself now. Gitting a start is a big first step and too often is the place where new writers get stuck.

I’m enclosing an offer. Send me a redraft and letโ€™s go back and forth on it. And, start a personal journal. Try capturing one moment each day or the most memorable moment of the last weekโ€”just note what happened, what you noticed, what memories were associated, how you felt. Also consider more reading of other’s haibun. After West’s minimalist haibun, try David Lanoue’s more expansive pieces in “My Journal with Haiku Sprinkled in.” Look closely at how he writes about each of his days while traveling through Japan and Bulgaria. In return, if you wish, Iโ€™ll send you a draft of one of my working ideas, and you can provide me with comments. You’ll also develop your writing skills by critiquing the work of other writers. Every writer should have at least one working partner and one person who is a good reader offering their views on what works for them, and what doesn’t.

Best, Ray


About the Author

Ray Rasmussen

Ray Rasmussen resides in Edmonton, Canada. His haibun, haiga, haiku, articles and reviews have appeared in the major print and online haiku genre journals. Ray presently serves on the editorial staff of contemporary haibun online. In the past, he has served as part of the editorial/technical teams for Drifting Sands Haibun, Notes from the Gean, Simply Haiku, A Hundred Gourds, the World Haiku Review and Haibun Today. Rayโ€™s Blog is โ€œAll Things Haibunโ€ and his haiku-genres website is โ€œHaiku, Haibun & Haiga.โ€

What Are We Writers Up To, Really?

Ray Rasmussen

This essay was previously published in Drifting Sands Haibun.

Iโ€™ve recently been reading essay collections as a means of getting away from the easy-to-fall-into routine of mainly reading haibun and, as important, a way of escaping the very dismal world news. Personal essays tend to offer good, imaginative writing with a poetic flavor.

The type I seek are quasi-autobiographical, but neither overly prosaic nor didactic. Like haibun they tend to focus on the personal experiences of the writer but are typically much more expansive than haibun. Thus theyโ€™re akin to non-fiction and short memoirs, providing a larger bit of a lived life than haiku (which represents but an Ah Ha! moment in the poet’s life) and haibun and tanka prose (which represent an outstanding experience, a more expansive snippet of life).

Michael Chabonโ€™s Manhood for Amateurs, is one such collectionย Iโ€™d recommend to anyone who likes well-written memoirs and personal essays. In a passage from โ€œThe Loserโ€™s Club,โ€ Chabon offers his own experiences and thoughts about the motivations of artists of any stripe:

โ€œEvery work of art, every project seemingly created for self-realization, every impulse to create work that can potentially be seen or read or listened to by others is one half of a secret handshake, a heliograph flashed from a tower window, an act of hopeless optimism in the service of bottomless longing. Every great record or novel or comic book or poetry collection convenes the first meeting of a fan club whose membership stands forever as one, but which maintains chapters in every cityโ€”in every craniumโ€”in the world.โ€

What Motivates Haibun and Tanka Prose Poets? Or at least me?

Chabonโ€™s passage led me to musing about what motivates us haibunists to send our writing to journals and writing forums, to post it on personal websites and blogs, to offer it to publishers and, of course, send it to friends and family. Are we, as Chabon asserts, driven by a โ€œbottomless longingโ€ for a โ€œfan club.โ€

I personally donโ€™t like the idea of having fans which implies a kind of cultish devotion to a celebrity. However, Chabon, who makes his living from his writing, does want and need fans. They tend to buy his books, and thus help feed, shelter and clothe his family. I donโ€™t earn a living from my writing, and if I tried, Iโ€™d be starved out in a matter of months. So far, I’ve earned about $300 Cdn in Royalties from my Amazon Posted collection: Landmarks. Nor do I know of any haiku genre poets who make a significant amount of money from the sale of their collections.

I also donโ€™t desire a โ€œbottomlessโ€ readership. But I would feel good if a good number of people to read my work, far more than the 300 or so that have been purchased, many by family and friends. I’d also be please if more people would use the “comments” pages in our journals to let me know that they’ve appreciated something I’ve written, but while a simple, “like” would be okay, more detail would be even nicer. I’ve deleted the names, but posted the comments of many readers who commented on this essay when it appeared in Drifting Sands Haibun 6 years ago. Bless you all!

Iโ€™d also like to see haibun in general, not just mine, appearing in mainstream poetry journals and literary magazines. Even Readerโ€™s Digest,ย read by a wide variety of people,ย would make me happy becauseย RD is not just writers writing for other writers. Iโ€™d also like to see the number of writers grow dramatically in the next decade and the readership of our collective writing grow.

But letโ€™s be realistic. Not much of what I want, and particularly what Chabon thinks I want, is going to happen. Iโ€™ve not yet been discovered by a publisher, either of literary or Readerโ€™s Digest stripe. Nor have I even been found by the mainstream poetry folks. Nor does our genre have a superstar like free verseโ€™s Billy Collins with a style that allows him to both make a living (I’m guessing) and enjoyed by a wide variety of readers. But there are very few poets in any genre who have that sort of readership.

So, if I long for anything, itโ€™s simply what I have, a community of like-minded writers, a reasonable number of readers, a number of good venues to which I can submit my work, and a flock of volunteer editors who read and assess my work. Even if they reject a piece, I only grumble for a year or so.

Iโ€™d also like to have a number of people sending and exchanging comments on both my work and the work of others. I comment from time to time by writing commentaries and reviews. Itโ€™s useful that some online journals, drifting sands haibun and Contemporary Haibun Online (to name two), have comments sections allowing detailed comments to be made, much more than a simple โ€œI liked it.โ€ Alas, I didnโ€™t notice many meaty or even many simple I-like-it comments in either the last issue of CHO or DSH addressed to the writers.

So here are two questions that come to mind from what Iโ€™ve written above. Why do we care about readership? And since we care (at least I think we do) why arenโ€™t more people reading and commenting on haibun?

Why Do We Care?

My answer is that serious haibun composition, and writing of any type, requires a good deal more time and energy than a tweet or short facebook post with the message: โ€œHereโ€™s where I am, what Iโ€™m doing, and a pic showing who Iโ€™m with.”.

Serious writing for submission and publication requires even more work, particularly redrafting until thereโ€™s a high level of quality in content and style leading to a personal story worth readersโ€™ time and attention. Itโ€™s also much more demanding than simply posting early drafts on an online writersโ€™ forum, for example, where mostly people send either โ€œattaboysโ€ or polite silence in return. Beyond writing the piece, the act of preparing and sending a submission to journal editors takes an enormous amount of work. Even more work is involved in preparing a manuscript for a publisher or for self-publishing. And then thereโ€™s the ego cost. Getting those โ€œNo Thanksโ€ from editors and publishers is costly to the writerโ€™s spirit โ€“ I donโ€™t care who you are or how thick your skin is โ€“ it just plain hurts. And never getting comments on the work also produces a kind of hurt, a feeling of emptiness that our note in a bottle hasnโ€™t been picked up and read by a beachcomber, and may never be.

Why Arenโ€™t More People Reading Haibun (and Commenting?)

My answer is that haibun is a very small drop in the pond of haiku poetry, and but a water molecule in the ocean of mainstream poetry and various related short genres like short stories, memoirs and personal essays. Our publication venues donโ€™t number much more than 20 and the multi-genre venues like Modern Haiku and Frogpond only publish a few haibun per issue along with hundreds of haiku. The number of writers in our haibun community is probably less than 500. Thatโ€™s just an impression I formed while editing over the last 20 years at Haibun Today, Contemporary Haibun Online, A Hundred Gourds, Simply Haiku, The World Haiku Review and Notes from the Gean. The same names tended to reappear at least once a year and many repeated in almost every issue. When a name disappears, I feel the loss.

Our mass mailout announcing issue releases of Haibun Today was sent to about 400 folks associated with haibun and/or haiku. The software stats told us that only about 250 opened the issue as a result of the mailing. Of those, we donโ€™t know how much of the issue was actually read. (Donโ€™t worry, weโ€™re not the secret email police or at least not very adept at it). I think that many of us click on our own pieces to see how our work looks on the journalโ€™s pages, and then look at a few others. I admit that I look at my own and then shop for my favorite writers and then shop a few titles that interest me. And then I burn out.

Writing as a Solitary Journey

Chabon also wrote:

โ€œArt, like fandom, asserts the possibility of fellowship in a world built entirely from the materials of solitude. The novelist, the cartoonist, the songwriter, the poet, knows that the gesture is doomed from the beginning but makes it anyway, flashes his or her bit of mirror, not on the chance that the signal will be seen or understood but as if such a chance existed.โ€

Advice for New Writers to Haibun

I think that lack of response and particularly those early rejections are very discouraging to new writers in any genre.

Iโ€™d suggest that you keep writing through the rejection period and learn what you can. Eventually something will come of it. Do seek places where you get coaching and honest feedback and your skills will improve and writing memoir type pieces means youโ€™ll come know yourself better.

Having said that, I know that you will or you wonโ€™t keep at it according to the thickness of your own skin and your need for responses and contact. In that sense, Chabon is right, particularly early on, writing is a solo journey and with respect to sailing into the world of writing, many people probably jump the boat and swim home.

If you keep at it and get that first acceptance, I can predict your spirit will rise and motivation increase. And after a few more โ€œYes Responsesโ€ you might even be hooked. Or you might not. It is, after all, a lot of work.

One thing that will happen, or at least happened to me, both as a photographer and writer is that I now appreciate at a higher level both photography and fine art and writing in many genres. Consider your writing journey not so much as a gathering-of-fans endeavor, but more as a poetry appreciation course.

Of course, thereโ€™s always the noble idea of โ€œwriting for oneself.โ€ I think itโ€™s true that writing can be a path to the fulfilling that famous โ€œKnow Thyselfโ€ adage which is thought to be a path to leading a more worthy life. Particularly, largely autobiographical writing โ€“ a series about the highs and lows of the one life we have to live. As such, writing is cheaper than a weekly meeting with a shrink and it might be more effective.

And when you finally do take the step to feel good enough about your writing to produce a collection and offer it to the world, I think youโ€™ll feel, as I do, that youโ€™ve accomplished something important. At the very least, youโ€™ll have left a legacy for children and grandchildren and have a gift to give to your friends. Many of my friends have told me that my Landmarks collection sits in a prominent place in their bathroom. Don’t get me wrong … haibun make for good short reads while busy with the daily unmentionables. And, to be honest, it makes my day thinking that Iโ€™ve helped someone find enjoyment in those visits.

Notes:

Quotes from โ€œThe Losersโ€™ Clubโ€ in Michael Chabon, Manhood for Amateurs: The Pleasures and Regrets of a Husband, Father and Son, HarperCollins, September 30th 2009. Iโ€™ve paraphrased Chabonโ€™s passages a bit, but theyโ€™re quite close to the original.

Another collection of personal essays Iโ€™ve found worthwhile is E.B. Whiteโ€™s One Manโ€™s Meat, Tilbury House Publishers, 1942.

Yes, for whatever our reasons, weโ€™ve chosen to live in relative solitude as writers when we joined what might be called โ€œThe Tiny Companionship of Haibun Poets.โ€ And weโ€™re not unique. This is also true of the Bigger Company of Haiku poets and the Very Big Association of Mainstream Poets.

For myself, I enjoy seeing the work of other writers and feel Iโ€™ve gotten to know them precisely because we are a small gathering. And thatโ€™s sufficient, isnโ€™t it?

19 Comments on โ€œWhat Are We Writers Up To, Really?โ€ Again, Bless you all. Made my day!

  1. I love haibun. I have admit that I read far more than I comment on. I prefer to rate a haibun because so many times itโ€™s the gordian knot holding it together that appeals rather than a single comment-able part. The kinds of responses I like most on mine are ones that say I can relate to that even when itโ€™s mind blowing surreal.
  2. Yes, I am still trying to survive the many rejections phase. It has helped me to be more critical of my own work and to read others for clues to their successful publication. Thanks Ray!
  3. I, too, hesitate to comment on the works of others because I am a novice and donโ€™t think I have anything to offer. Rayโ€™s essay makes the point that โ€œusefulโ€ is not the point, recognition ( in the interpersonal sense of the word) is the point, community is the point, vision is the point. Thank you.
  4. Ray, I read every haibun and tanka prose in each issue after the first one of mine published in HaibunToday, until I hit a personal stumbling block and left the scene. Same with CHO. Ahhhโ€ฆnow you burst my bubble. I thought writers were like me and so I thought at least everyone who published in that issue read mine! Oh, how egotistical of me. No big deal. I enjoyed the process and being published. Just stumbling back in. Donโ€™t foresee myself writing much. Maybe after reading a bit.
  5. Thanks for that wonderful piece, Ray. It dwells on writerly experiences in such an honest spirit. I was also reminded of Bashosโ€™s views on poetry from the opening paragraph of The Records of a Travel-worn Satchel:โ€œIn this mortal frame of mine which is made of a hundred bones and nine orifices there is something, and this something is called a wind-swept spirit for lack of a better name, for it is much like a thin drapery that is torn and swept away at the slightest stir of the wind. This something in me took to writing poetry years ago, merely to amuse itself at first, but finally making it its lifelong business. It must be admitted, however, that there were times when it sank into such dejection that it was almost ready to drop its pursuit, or again times when i was so puffed up with pride that it exulted in vain victories over the others. Indeed, ever since it began to write poetry, it has never found peace with itself, always wavering between doubts of one kind and another. At one time it wanted to gain security by entering the service of a court, and at another it wished to measure the depth of its ignorance by trying to be a scholar, but it was prevented from either because of its unquenchable love of poetry. The fact is, it knows no other art than the art of writing poetry, and therefore, it hangs on to it more or less blindly.โ€
  6. On the rare days when I scroll through my haiku, haibun or other poems (including the mediocre ones that have not been sent for publication, or have been rejected), I clearly see a record of my lifeโ€™s journey, and relive the many moments that I have forgotten, in a slightly different light. So, in that sense, itโ€™s also an important journalling that helps one grow, I feel.(And the shameless plug: My poetry collection, In The Sanctuary of a Poem, sold about 600 copies and then was largely forgotten. There are two shops here in Goa (a clothing store, and a seed store) that sell about 20 copies in six months, and then I replenish the stock).
  7. Initially I was shocked that โ€˜Landmarksโ€™ sold only a few 100 copies, and Iโ€™m glad I wrote to Ray probably a year ago now, telling him that โ€˜Landmarksโ€™ had become one of my favourite books in any genre and was the book that really got me going on the haibun path. But of course a sale of 100 books is actually pretty good going in the world of haiku and haibun (even if friends etc make up a good percentage of sales). Initial print runs donโ€™t number much above this and a long time ago, in my mainstream writing days, I remember once reading that only Hughes, Betjeman and Gunn sold more than 200 copies of their โ€˜slim volumesโ€™. I have re-read โ€˜Landmarksโ€™ on a number of occasions now and it has become nicely dog-eared in next to no time. Perhaps we should think about the success of a book in terms of how it is treasured and re-read by those who bought it, rather than sales figures โ€“ not that it would be possible to measure this with any degree of accuracy!
  8. As one new to haibun, Iโ€™ve had the sense that I didnโ€™t have anything โ€œusefulโ€ to offer in a conversation. Your thoughts here make it clear that โ€œusefulโ€ is not necessarily the point; just a note about what I liked in a haibun is welcome. I do like using haibun to comment about intriguing little aspects of the world, not just the more personal memoir topics.Thanks for this essay, and for the many ways in which youโ€™ve made it possible for the โ€œtinyโ€ haibun corps to thrive and expand.
    1. What an enlightening and beautiful essay dear Ray. Your thoughts made me contemplate as to why we write haibun and why we donโ€™t comment on the haibun of our poet friends. Itโ€™s true that we write to express ourselves, to relive some moments of our own life, our childhood memories and stray encounters. We do read the published haibun, (albeit selectively) and enjoy them too. Yet as you say writing is a solitary journey and your thoughts are inspiring for writers. Here I would also like to add a word about editors who take time to guide and refine the submitted poem rather than an outright rejection. Their kindness and guidance motivates writers to write and submit more. Ultimately the art needs more reading, more practice, more honesty and humility. Grateful Ray for the guidance and ideas given.
  9. Such sound advice. I love what youโ€™ve written and being new to haibun I will keep your thoughts in mind. I usually write because I need to. Someday I might submit and keep my expectations low. Even thick skin hurts. (Lol)
  10. Ray, thank you for this inspiring essay. I am immeasurably grateful to have found the โ€˜Haibun Wayโ€™โ€“ loving the wind, โ€˜sailing into the world of writingโ€™, and doubt I will โ€˜jump the boatโ€™ anytime soon. Very much a novice, with three haibun accepted by online journals so far, though I dare sayโ€“Iโ€™m hooked! There is a longing, yes, but not for fans, only to share with like minded beings.
  11. Thanks for writing this essay, Ray. It resonates with me and many others who felt early on being drawn toward what Tom Clausen calls โ€œA Haiku Way of Life.โ€ (For those who have not yet read or do not recall Tom Clausenโ€™s 10-page essay from 1998, download a PDF of it from The Haiku Foundationโ€™s digital library.) Some of us have also explored a side road called โ€œHaibun Way,โ€ and others have traveled down โ€œTanka Roadโ€ and meandered along โ€œHaiga Path.โ€ They are what William Least Heat Moon calls โ€œBlue Highways,โ€ roads not far from the interstates but overlooked, unused, almost hidden.Reading the following paragraph from your essay got me thinking about an โ€œofficialโ€ name for this widespread guild of isolated writers we have unofficially formed or joined, but no name could possibly encompass its many โ€œThird Orderโ€ vocations:โ€œYes, for whatever our reasons, weโ€™ve chosen to live in relative solitude as writers when we joined what might be called โ€˜The Tiny Companionship of Haibun Poets.โ€™ And weโ€™re not unique. This is also true of the Bigger Company of Haiku poets and the Very Big Association of Mainstream Poets.โ€However, your โ€œTiny Companionshipโ€ name works just fine, with a nod to Dylan Tweneyโ€™s tinywords. And, yes, I bought, read, and enjoy your โ€œLandmarks: A Haibun Collectionโ€ for my Kindle and recommend it to everyone who writes and cares for haibun. I look forward to reading your next collection of โ€œinuksuit,โ€ but this time with photographs!
  12. Just the joy of creating that children enjoy when mark making , the joy of creating something as part of a creative universe. These are enough for me.
  13. Chabonโ€™s statement that โ€œEvery work of art, every project seemingly created for self-realization, every impulse to create work that can potentially be seen or read or listened to by others is . . . an act of hopeless optimism in the service of bottomless longingโ€ brought a sense of relief. I am not alone with bottomless longing! My core longing is to write as a way of making sense of the world of humans and to be connected with nature. I began recording my observations and reflections decades before discovering haiku and haibun โ€“ partly because it was enjoyable and partly so I wouldnโ€™t forget unique experiences. What motivates me to write haibun? My old jottings could be left in their original form for my own enjoyment and yet I find myself mining them for material for haibun. I enjoy the challenge of linking title, prose and haiku into haibun. But, I often wonder why I take the time to transform some of them into haibun worth submitting for publication.I was so caught up in pondering the longing to write that I was surprised to realize longing for readership was the primary focus of the essay. I do not long for a fan club, but I do long for people to read what I write and, yes, some of that longing is for my writing to be appreciated. Part of what drives me to publish haibun is that it is a way of saying โ€œhey, look at this amazing thing I sawโ€ to a community that is observing life as carefully as I am. I suppose that is a way of breaking the solitariness of writing.I can only offer these vague ideas about why I write haibun and strive to have it published. All I know for sure is that a deep longing calls me to do it and so I do.
  14. Ray, As a โ€œfanโ€ of your โ€œlargely autobiographical work,โ€ I particularly appreciated your inclusion of this notion in your essay:
    โ€œI think itโ€™s true that writing can be a path to the fulfilling that famous โ€œKnow Thyselfโ€ adage which is thought to be a path to leading a more worthy life. Particularly, largely autobiographical writing โ€“ a series about the highs and lows of the one life we have to live.โ€
    In pursuing a short form career (if we can call a largely unpaid endeavor a career), the work one willingly undertakes can allow not only the honing of oneโ€™s writing, but the refinement of oneself. The reflection and introspection autobiographical writing requires has the potential to deepen self-awareness and broaden consciousness. As a person with an active interest in Jungian ideas, I would submit that autobiographical writing is a form of alchemy, and as such, is one path to individuation. This could explain why authentic, autobiographical work so often resonates with a uniquely palpable energy. Because it has been lived, it is alive.
    Thank you for delivering a thought-provoking essay in your characteristic grounded, relatable way.
  15. I find a piece of writing is a way to explore and unravel the self. I donโ€™t write for an audience, I write to make meaning, to decode the conflict within me, lay it out in neat categories where I can look at them and then go back to them again and again, shuffling these categories, mixing them up, arranging them under different rubrics to make sense of patterns.The act of reading is quite like finding a friend among strangers. I tend to read randomly picking up pieces here and there. Itโ€™s also about access. There are certain people whose work I will actively pursue, then there are others where I have literally stumbled upon a piece and enjoyed it. Although I read and try to write regularly, there are periods where I need space. It is like taking time out because one is exhausted by the form or style or voice. I havenโ€™t actively read a novel in a long time. More and more, I find, Iโ€™m edging towards work that is shorter, crisper and flows honestly without pretense. I like Haibun for that reason because many writers tend to write from that sort of space. The link and shift within a piece of writing then becomes interesting because someone, has arranged a new pattern while still exploring the duality(juxtaposition) that exists in this world. I find the simple often the most beautiful, the honest often the most resonant.
  16. I share your sentiments, and was heartened by your comment, โ€œThis could explain why authentic, autobiographical work so often resonates with a uniquely palpable energy. Because it has been lived, it is alive.โ€ Thanks for the breath of optimism.
    For the artist, poetry might be the most rewarding of the arts (who knows, but I cherish the โ€œalchemyโ€, as you say). This is what motivates to make the effort. But it sure is nice when someone appreciates the finished product.
  17. Enjoyed reading this. Itโ€™s always a pleasure to see how I measure up to what or how other writers do things or if Iโ€™m completely off base!
  18. I found your comments so relatable. As a relative newcomer to haibun and tanka prose, I have benefited immeasurably from writers and editors like you. Thanks for sharing some of your journey with us.
  19. i loved reading this essay. The writing life is a lonely one. I always appreciate your careful reading and keen insights.

A Commentary on Basho’s Hiraizumi


“Haraizumi” is single passage (aka chapter/haibun) from Basho’s The Narrow Road to the Deep North (Ono no Hosomichi)

“Poetry is the revelation of a feeling that the poet believes to be interior and personal which the reader recognizes as his own.” ~Salvatore Quasimodo

Part I: Commentary

Bashล’s travel journals are some of the earliest examples of haibun and prose passages in early Japanese literature. His journals are accounts of his late-in-life walking journeys through Japan. They are often cited as important reading for serious students of the form and for anyone who writes in the haiku and haibun genres. More generally, they are held up as good reading for anyone who enjoys prose passages mixed with haiku and who wants a glimpse of the spirit of a man who lived several centuries ago.

For this commentary, I’ve selected the passage “Hiraizumi” from The Narrow Road to the Deep North about the demise of the Fujiwara clan. I chose it because as Quasimodo suggests, Bashล expressed a feeling in this piece that I recognized as my own in my recent travels in the Southwest United States. You may wish to read “Hiraizumi” prior to reading this commentary. If so, go here to open a second window.

There are several keys to understanding Bashล’s success in establishing haibun as a serious form of Japanese literature. The first is amount and level of descriptive detail โ€“ what might be called ‘reportage’ โ€“ that provides a context for the poetry that accompanies it. Examples include:

“The ruins of the main gate greeted my eyes a mile before I came upon Lord Hidehira’s mansion, which had been utterly reduced to rice-paddies…”

“The ruined house of Lord Yasuhira was located to the north of the barrier-gate of Koromogaseki, thus blocking the entrance from the Nambu area and forming a protection against barbarous intruders from the north.”

Of course, descriptive detail without some measure of lyrical phrasing would be monotonous. Lyrical passages that touched me included:

“It was here that the glory of three generations of the Fujiwara family passed away like a snatch of empty dream,”

“When a country is defeated, there remain only mountains and rivers, and on a ruined castle in spring only grasses thrive.”

And haibun prose allows a third key element โ€• some telling as well as showing:

“I sat down on my hat and wept bitterly till I almost forgot time.”

A fourth element is Bashล’s closing haiku which can be viewed both as a succinct summary of his feelings, but also as a more general poetic expression about that most serious human foible called ‘war.’ As with many of the haiku in Narrow Road his haiku step out to a new level of insight and lyricism:

summer grasses
all that remains
of soldiers’ dreams

~ Bashล (trans. L. Stryk)

Putting it all together, what is haibun according to Bashล?

โ€ข Rich descriptive detail that sets the stage
โ€ข Poetic phrasings that stir the reader
โ€ข A modest amount of showing as opposed to telling
โ€ข A haiku that steps out from the prose and takes us to a new level of feeling and insight
โ€ข An overall succinctness that allows us to enter and leave a scene in a short reading

While these are the nuts and bolts of haibun, they don’t explain the whole. Haibun is a form of storytelling and these nuts and bolts have to be put together in a way that captivates the reader. As such, haibun prose goes well beyond a typical account of an outing which as Cobb has put it “is often as disorganized and unrooted in thematic content as a set of holiday snaps.”1 Haibun also goes far deeper in its storyline theme than the “go here, see this, eat that, pay this much” type of travel writing that one finds in newspapers and magazines. Of course, good travel writing can also be literary. Nor is haibun mere journalism. As Cobb has put it, “I view the haibun writer as a literary artist, someone who has high regard for authenticity, but not afraid to bend facts when it suits, setting poetic truth above a factual narrative, and free to rearrange chronology.” Cobb further reports that according to Yuasa, Bashล, did indeed “take such liberty as to change the natural course of events, or even invent fictitious events.”

With his long term perspective on the English-language haibun scene, Ken Jones states that “The haibun has come a long way in recent years. Bald narrations of country walks, rendered in flat, deadpan prose, and enlivened only by their haiku (“diamonds in mud banks”) are now mercifully fewโ€”though still occasionally published.”2

Summing up, “Hiraizumi” is a good story with the key compositional elements of haibun to support it. Bashล’s piece takes the reader into the Japan of several centuries ago, into the cultural-historical sensibilities of its people, and into the poetic style of expression that he made famous and that instructs us today, as writers. It is an eloquent statement about the transient nature of our lives and the futility, yet omnipresence, of war.

Part II: A Personal Recognition

“Hiraizumi” brought to mind the ruins that I had recently come upon in one of southern Utah’s sandstone canyons. After hiking several hours, I had found a way down into a remote, seldom-visited place named “Slickhorn Canyon.” There I came unexpectedly on the ruins of ancients who have been given the name “Anasazi” by the Navajos who now occupy the nearby lands.

Some of the ruins looked as if they had been abandoned only yesterday; others were reduced to little more than piles of rubble. Still visible were the finger impressions made when the builders pressed mud as mortar in between the building stones. One spot of mud-mortar had an impression of a baby’s foot.

Bashล doesn’t tell us what led to the demise of the Fujiwara clan, but from the omnipresent wars of our last century and from the records of Japanese historians, we can readily infer the causes. And what about the Anasazi? They disappeared around 1100 AD. While there is neither a written nor an oral remembering of the Anasazi, research from the natural record, the ring thickness of sections of 1000 year old trees and the carbon dating of debris from the sites, tell us that they faced a 100 year drought. We can guess that skirmishes developed between those whose farms had failed and had thus become nomadic raiders and those who had managed to carry on (and sometimes had their farming efforts plundered).

I sat in the shade near one ruin that had handprints painted above the dwelling’s doorway. I could imagine men gathered after a fruitless hunt, women preparing the evening meal from the sparse pickings dictated by a prolonged drought and the children, hungry, perhaps dying of starvation. All about me were pot shards, the broken remains of generations.

Like Bashล, I felt a deep sadness for the plight of these ancient peoples.

Part III: A Conversation of Sorts with Bashล

After reading Bashล haibun, I decided to pen a haibun modeled on “Hiraizumi.” I wanted to explore the structure of his style while utilizing my own experiences in Slickhorn Canyon as context. Whether my piece succeeds or fails is of little importance. Writing it helped me to identify with Bashล’s journey through his Japan. And it reminded me that the plight of the Anasazi is one that has been repeated throughout our disaster- and war-inclined human history, that these ruins were not just interesting artifacts, but places where families and entire clans once lived and then disappeared.

After writing it, I felt as if I had had a deep conversation with a travelling monk who loved to write poetry.


Notes:

1. David Cobb, “A Few Timely Heresies about English Haibun,Blithe Spirit 10:3 September 2000 and reprinted in Haibun Today 5:4 December 2011.

2. Ken Jones, “Writing Reality: Fictional Haibun Stories,” Contemporary Haibun Oonline 3:3, Sept 2007.

3. Ray Rasmussen’s haibun, “Slickhorn Canyon,” which was modeled on Bashล’s “Hiraizumi” is published in Haibun Today 5:4 December 2011.

4. Salvatore Quasimodo, poet and literary critic, was the winner of the Nobel Prize in Literature, 1959.