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He was given the following prompt: He was given the following prompt:


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And he responded: to which he responded:


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This poem clearly derives most, if not all, of its humor from shock value. Never before in Japanese culture had anyone dared to talk of the goddess of spring in such a manner. Taking an ostensibly traditional and poetic prompt and making it funny while maintaining the connection of the damp hems and the spring mists was exactly the sort of thing that early haikai poets were famous for. This poem clearly derives its humor from shock value. Never before in Japanese culture had anyone dared to talk of the goddess of spring in such a manner.{{fact}} Taking an ostensibly traditional and poetic prompt and making it funny while maintaining the connection of the damp hems and the spring mists was exactly the sort of thing that early haikai poets were famous for.


A comparable, though less evolved, tradition of 'linked verse' (''lién jù'', written with the same characters as 'renku') evolved in ] China,<ref>Reckert, Stephen, ''Beyond Chrysanthemums: Perspectives on Poetry East and West'', Oxford University Press, 1993, ISBN 0198151659, p.43</ref> and it has been argued that this Chinese form influenced Japanese renga during its formative period.<ref>Sato, Hiroaki. ''One Hundred Frogs, from renga to haiku to English'', Weatherhill 1983, ISBN 0-8348-0176-0 p.11</ref> A comparable, though less evolved, tradition of 'linked verse' (''lién jù'', written with the same characters as 'renku') evolved in ] China,<ref>Reckert, Stephen, ''Beyond Chrysanthemums: Perspectives on Poetry East and West'', Oxford University Press, 1993, ISBN 0198151659, p.43</ref> and it has been argued that this Chinese form influenced Japanese renga during its formative period.<ref>Sato, Hiroaki. ''One Hundred Frogs, from renga to haiku to English'', Weatherhill 1983, ISBN 0-8348-0176-0 p.11</ref>
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He defined “] spirit” as following{{Fact|date=May 2008}}: first of all, haikai spirit implied the interaction of diverse languages and subcultures, particularly between the new popular culture and the poetic tradition, and the humor and interest resulting from the sociolinguistic incongruity or difference between the two. Second, haikai spirit meant taking pleasure in recontextualization: defamiliarization, dislocating habitual, conventionalized perceptions, and their refamiliarization, recasting established poetic topics into contemporary language and culture, the haikai spirit was also marked by a constant search for novelty and new perspectives. Finally, the haikai imagination implied the ability to interact in a playful, lively dialogue that produced communal art. He defined “] spirit” as following{{Fact|date=May 2008}}: first of all, haikai spirit implied the interaction of diverse languages and subcultures, particularly between the new popular culture and the poetic tradition, and the humor and interest resulting from the sociolinguistic incongruity or difference between the two. Second, haikai spirit meant taking pleasure in recontextualization: defamiliarization, dislocating habitual, conventionalized perceptions, and their refamiliarization, recasting established poetic topics into contemporary language and culture, the haikai spirit was also marked by a constant search for novelty and new perspectives. Finally, the haikai imagination implied the ability to interact in a playful, lively dialogue that produced communal art.


Bashō’s haikai treated of the ordinary, everyday lives of commoners. In contrast to traditional Japanese poetry, he portrayed figures from popular culture such as the beggar, the traveler and the farmer. In crystallizing the new popular haikai he played a significant role in giving birth to modern haiku, which reflected the common culture.
While Bashō was influenced by classical Chinese poetry and prose and pursued spiritual or poetic inspirations of literature, he was also haikai poetic whose nature was satirical, humorous and combined in popular culture. The contradiction between two dominating literary cultures, Japanese and Chinese, in 17th country, contributed to emergence of Mitate{{Fact|date=May 2008}}.

However, Bashō’s haikai was different from general mitate in that his poetry and prose was dealing with ordinary, everyday lives of commoners. He portrayed the trivial figures like the beggar, the traveler, the farmer that one could see in everywhere. He contributed the new popular genre (haikai) to find poetic and spiritual values in common lives, played significant role in giving birth to modern haiku, which reflected the common culture.


==Formats used in renku== ==Formats used in renku==

Revision as of 22:20, 6 October 2008

Renku (連句, "linked verses"), the Japanese form of popular collaborative linked verse poetry formerly known as haikai no renga (俳諧の連歌), is an offshoot of the older Japanese poetic tradition of ushin renga, or orthodox collaborative linked verse. At renga gatherings participating poets would take turns providing alternating verses of 5-7-5 syllables and 7-7 syllables. Initially haikai no renga distinguished itself through vulgarity and coarseness of wit, before growing into a legitimate artistic tradition, and eventually giving birth to the haiku form of Japanese poetry.

Development

Traditional renga was a group activity in which each participant displayed his wit by spontaneously composing a verse in response to the verse that came before; the more interesting the relationship between the two verses the more impressive the poet’s ability. The links between verses could range from vulgar to artistic, but as renga was taken up by skilled poets and developed into a set form, the vulgarity of its early days came to be ignored.

Haikai no renga, in response to the stale set forms that preceded it, embraced this vulgar attitude and was typified by contempt for traditional poetic and cultural ideas, and by the rough, uncultured language that it used. The haikai spirit, as it came to be called, embraced the natural humor that came from the combination of disparate elements. To that end haikai poets would often combine elements of traditional poems with new ones they created. Perhaps the most famous example of this early attitude is a poem by Yamazaki Sokan (1464-1552) from his Inutsukubashū (犬筑波集, "Mongrel Renga Collection").

He was given the following prompt:

Kasumi no koromo
suso wa nurekeri
The garment of mist
Is damp at the hems.

to which he responded:

Saohime no
haru tachinagara
shito wo shite
The Goddess Sao
now that the spring has come,
pisses while still standing.

This poem clearly derives its humor from shock value. Never before in Japanese culture had anyone dared to talk of the goddess of spring in such a manner. Taking an ostensibly traditional and poetic prompt and making it funny while maintaining the connection of the damp hems and the spring mists was exactly the sort of thing that early haikai poets were famous for.

A comparable, though less evolved, tradition of 'linked verse' (lién jù, written with the same characters as 'renku') evolved in Chin-dynasty China, and it has been argued that this Chinese form influenced Japanese renga during its formative period.

Bashō and haikai

Matsuo Bashō (1644-1694) was one of the most famous poets in the Edo period.

He defined “haikai spirit” as following: first of all, haikai spirit implied the interaction of diverse languages and subcultures, particularly between the new popular culture and the poetic tradition, and the humor and interest resulting from the sociolinguistic incongruity or difference between the two. Second, haikai spirit meant taking pleasure in recontextualization: defamiliarization, dislocating habitual, conventionalized perceptions, and their refamiliarization, recasting established poetic topics into contemporary language and culture, the haikai spirit was also marked by a constant search for novelty and new perspectives. Finally, the haikai imagination implied the ability to interact in a playful, lively dialogue that produced communal art.

Bashō’s haikai treated of the ordinary, everyday lives of commoners. In contrast to traditional Japanese poetry, he portrayed figures from popular culture such as the beggar, the traveler and the farmer. In crystallizing the new popular haikai he played a significant role in giving birth to modern haiku, which reflected the common culture.

Formats used in renku

Here follows a list of the formats most commonly used in writing renku

Name of format Number
of stanzas
Number of kaishi
(writing sheets)
Number
of sides
Originator Date of origin
Hyakuin 100 4 8 unknown 13 century
Kasen 36 2 4 unknown 17 century
Han-kasen (i.e. half-kasen) 18 1 2 unknown 17 century
Shisan 12 2 4 Kaoru Kubota 1970's
Jūnichō 12 1 1 Shunjin Okamoto 1989
Nijūin 20 2 4 Meiga Higashi 1980's
Triparshva 22 1 3 Norman Darlington 2005
Rokku (aka on za rokku) variable variable variable Haku Asanuma 2000's

Notes

  1. Reckert, Stephen, Beyond Chrysanthemums: Perspectives on Poetry East and West, Oxford University Press, 1993, ISBN 0198151659, p.43
  2. Sato, Hiroaki. One Hundred Frogs, from renga to haiku to English, Weatherhill 1983, ISBN 0-8348-0176-0 p.11
  3. Carley, John E. Common types of renku sequence.
  4. Carter, Steven D. The road to Komatsubara, Harvard University Press, 1987, ISBN 0-674-77385-3.
  5. Higginson, William J. Shorter Renku in Renku Home
  6. Darlington, Norman. Triparshva, A trilateral pattern for renku, in Simply Haiku vol. 3, no. 2, 2005
  7. Yachimoto, Eiko. October Rain, the first English-language Rokku Renku, a Tomegaki, in Simply Haiku vol. 6, no. 3, 2008

See also

  • Renga
  • Kigo
  • Winter Days - a 2003 animated film, based on one of the renku in the collection of the same name by the 17th-century Japanese poet Bashō.

External links

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