Last fall, when I was living in South Korea, a woman in Seoul was killed by her stalker, a co-worker, in the bathroom of a subway station. A friend and I went to see an informal memorial dedicated to the victim. We read piles of notes left by strangers: “Stop femicide.” “Your death is my death.” “The government, the courts, our culture of discrimination are guilty of murder.” The scene of the crime and the shape of the commemoration recalled another murder, from 2016, which had sparked Korea’s version of the #MeToo movement. Whatever remained of that feminist upsurge now felt eclipsed by widespread backlash; in 2022, a new President had been elected on a platform of unreserved misogyny. I went from the memorial to a bookstore and bought Kim Hyesoon’s most recent poetry collection, “After Earth Dies, Who Will Moon Orbit?,” which was inspired by her mother’s passing. “Mom, don’t read this book. It’s all sand,” the dedication says. The poems include bloody dramas, familial and cosmic, set in the space of the kitchen. It felt appropriate to read Kim in that moment, not as a manual for processing grief but as an extended fantasia of feminine rage.
Kim is sixty-seven years old and going on her fifth decade as a poet in the public eye. She has published more than a dozen books—of poetry and of unclassifiable texts, with titles such as “I Do Woman Animal Asia”—and won every major literary award in South Korea. Since her début, in 1979, in Literature & Intellect, a journal founded during the country’s authoritarian period, she has been at the frothy crest of many artistic and political waves. In her first career, as an editor under the dictator Park Chung-hee, she had to tell a Marxist economist, on his deathbed, that his book had not survived the censors’ redactions and would not be published. (She later wrote, “Behind his thin, wrinkly glasses, his tears flowed down to his ears.”) In the mid-eighties, she joined Another Culture, a pioneering feminist group that convened educational camps for kids, critiqued patriarchal norms in books such as “Equal Parents, Free Children,” and translated women from other countries, including the Indonesian poet Sugiarti Siswadi. “We were finding a Korean language for feminism,” Kim told me. In her second career, as a professor at the Seoul Institute of the Arts, she helped revive an interest in shamanism and other gynocentric folk traditions. Once, she followed an anthropologist friend to Mt. Halla, on Jeju Island, to commemorate a shaman’s death in a days-long kut ritual of singing and ecstatic dancing.
Poetry in Korea has been a vaunted form—and traditionally left to men. Kim broke away from the masculine styles that came before her, which tended to be either self-consciously political or “pure” and detached from the world. She smashed words together and savagely enjambed her lines. She ripped apart syllable blocks and turned the letters of Hangul into raw material for typographic play: “Mrsdustingarmselephantgod. Salivadropexplodeslikefreongas. / . . . Do you know all the dearest gods that are hanging onto our limbs?” She wrote about women’s bodies, in all their guts and gore. “Women poets start out writing like men,” Kim told me. “Feminism isn’t something you’re born believing. Feminism is going through life and changing yourself.” In “To Write as a Woman: Lover, Patient, Poet, and You,” a book of essays, Kim connects the experience of the woman poet to Princess Bari, a Korean folk heroine who remains loyal to her parents even after they’ve abandoned her. To be lost or left behind, or to disappear, is at the core of being a female artist, Kim argues. In Korea, the book became something like Hélène Cixous’s “The Laugh of the Medusa” or a less practical version of Virginia Woolf’s “A Room of One’s Own.” It was reissued last year, on its twentieth anniversary, and is being translated into English.
Kim has pursued a vernacular that’s intensely Korean yet open to the world. She reads widely in translation, and hosts obscure Catholic nuns, the Tibetan sages, Adrienne Rich, Sylvia Plath, Simone de Beauvoir, and Agnès Varda in the back of her head. About fifteen years ago, when her own work began to be translated, she attracted a following across North America and Europe. She grew especially close to her English translator, the MacArthur-award-winning poet Don Mee Choi. In 2019, the English version of Kim’s “Autobiography of Death” won the international Griffin Poetry Prize. The book is structured as a forty-nine-day Buddhist mourning ceremony for hundreds of teen-agers who drowned when a Korean ferry capsized five years earlier: “perhaps a doll, perhaps a human, perhaps you, perhaps me,” she writes on day forty-four. Kim’s latest translated work, “Phantom Pain Wings,” came out in May. These two volumes are the first and second of what Kim calls her “death trilogy.” (The book I bought in Seoul, “After Earth Dies, Who Will Moon Orbit?,” is the final installment.) “I don’t think I’ve ever comforted anyone with my writing,” Kim notes in an afterword to “Phantom Pain Wings.” “Perhaps literature crosses into a zone where consolation can’t intervene.”
What zone does Kim occupy? She has modelled an approach to language, and the writing life, for dozens of poets and other artists in Korea and in the diaspora. In 2019, her writing on Princess Bari inspired “Community of Parting,” a video installation by Jane Jin Kaisen, a Danish Korean adoptee who represented the Korean pavilion at the Venice Biennale. (A suite of poems titled “Community of Parting” is the centerpiece of “Phantom Pain Wings.”) A former student of Kim’s, Yoo Heekyoung, runs a poetry bookshop called Wit N Cynical, in Seoul’s Hyehwa district, which became a center of the #MeToo protests. When that movement got started, Yoo told a reporter that Kim’s “Autobiography of Death” was a top seller.
Since retiring from her job as a professor, in early 2021, Kim has kept mostly to her apartment, in Seoul’s Daehakro neighborhood, beset by undiagnosed nerve pain—which she interprets as a chronic female ailment—and insomnia. At night, she goes between her bedroom and her study, lying down and failing to sleep. She reads old novels all the way through (recently, she was back on Clarice Lispector, a favorite) and new fiction until it bores her (“It isn’t very good”). She watches competitive-singing shows on television, answers e-mails from three continents, and drafts stanzas longhand.
Several times last year, I caught up with her in periods of good health. One afternoon, she intercepted me at a subway stop near her home. She lives with her husband, the avant-garde playwright Lee Kang-baek, and their daughter, Fi Jae Lee, whose raucous line drawings and sculptures adorn many of Kim’s books. Kim was unmistakable, even in a face mask: jet-black, bowl-cut hair, architectural glasses, scarf, billowy pants, and platform sneakers. We were repeat patrons of Gupo Noodle, an old-fashioned restaurant that specializes in batter-fried squid and rice noodles in anchovy broth. We ordered makgeolli rice wine, which she barely touched and I ended up drinking alone. Kim speaks at an unhurried pace, and in a soft rasp. She told a tragicomic story about travelling with an incurable melancholic, a Debbie Downer-type who saw only pebbles, never pearls. Laughing and eating with Kim, I felt an alien-like attentiveness to my own body. I considered the peristalsis working noodles down my throat and the purple-blue blood racing back to my heart. “My bones are hollow like a flute / so every one of them can sing and whistle.” “The achy root has spread between the intestines like lightning.” I suspected that she noticed all this somatic activity in herself and, possibly, in me.
For Kim, poetry is “dancing,” “being a nameless animal,” “crossing the river of the grotesque,” “making a revolution in the realm of language,” and “a verb.” She has long concerned herself with animals, human and nonhuman. The collection “Poor Love Machine” is filled with rats and felines. “Sorrowtoothpaste Mirrorcream” contains a gray bear, fire ants, roe deer, an ostrich, a rabbit, and a duck. Her pig poems are among her most famous, and controversial:
This poem, “I’m OK, I’m Pig!” appeared in her 2016 collection, “Bloom, Pig!” The following year, the book won the 5.18 Literature Award, named after the Gwangju uprising of May, 1980, when South Korean soldiers, commanded by President Chun Doo-hwan and backed by the U.S., killed democracy activists. On Facebook, male critics slammed Kim as undeserving of the honor: her use of “surrealism” and visceral animal metaphors were an insult to the democracy movement, they said. It seemed like a clear case of jealousy, or gendered territoriality—but Kim was forced to turn down the prize and a much-needed cash award. Her brute-force poetry—what one critic called “the female grotesque”—was at once career-making and costly. To my ears, in English, it recalls the work of Lyn Hejinian (“The baby is scrubbed everywhere, he is an apple.”) and Dawn Lundy Martin (“Awareness of being in a female body is a tinge of regret.”).
Kim’s new translated work, “Phantom Pain Wings,” is heavy with birds and verbs. “It’s an I-do-bird sequence,” Kim writes. As the second book in her death trilogy, it responds to the loss of her father and the traumas of his generation: colonization, war, and economic development at all costs. “Daddy, in the room where you died / I become bird,” she writes. The address sounds tame in English; in the hierarchical ordering of Korean, it’s a crass impossibility. “In Korea, you can’t call your father ‘you’ or ‘other,’ but, in this book, I call my father ‘daddy’ and ‘you,’ ” she told me. “It’s my way of bringing myself and other women to an equal level with the father as an institution, mechanism, and authority.” Kim envisions this rebellion as a bird flapping its wings in flight.
Translation has a peculiar capacity to reframe an artist’s œuvre: an old work becomes new in another language and time. “Phantom Pain Wings” was published in Korea, in 2019; its English version took shape during the pandemic. I visited Kim’s translator, Choi, in 2021, at her home in north Seattle. Her desk was taken up by a large computer monitor (for working in two languages, side by side) and thick Korean and English dictionaries. I pictured her sitting there, bird-watching through the window, as she mastered Kim’s ornithology. Choi kept a diary, which serves as a translator’s note at the back of the finished book:
