The Ghosts and Monsters of Hokusai: See the Famed Woodblock Artist’s Fearsome & Amusing Visions of Strange Apparitions

When Hal­loween comes around this year, con­sid­er play­ing a round of hyaku­mono­gatari. You’ll need to assem­ble a hun­dred can­dles before­hand, but that’s the easy part; you and your friends will also need to know just as many ghost sto­ries. In ear­ly nine­teenth-cen­tu­ry Japan, “par­tic­i­pants would sit in a can­dlelit room and take turns telling fright­en­ing tales. After each one was shared, a can­dle would be extin­guished until there was no light left, in the room. It was then that the yĹŤkai [“strange appari­tions”) would appear.” So says Youtu­ber Hochela­ga (who’s pre­vi­ous­ly cov­ered the Bib­li­cal apoc­a­lypse and long-ago pre­dic­tions of the future) in the video above, “The Ghosts of Hoku­sai.”

We all know the name of Kat­sushi­ka Hoku­sai, the most wide­ly renowned mas­ter of the tra­di­tion­al Japan­ese wood­block-print art called ukiyo‑e. In a life­time span­ning the mid-eigh­teenth to the mid-nine­teenth cen­tu­ry, Hochela­ga notes, Hoku­sai cre­at­ed around 30,000 unique pieces of art, includ­ing The Great Wave off Kana­gawa, part of Thir­ty-Six Views of Mount Fuji.

But before exe­cut­ing that tri­umphant late series, Hoku­sai made his own Hyaku­mono­gatari (lit­er­al­ly, “hun­dred tales”) — or rather, he ren­dered in his dis­tinc­tive style five of those tra­di­tion­al ghost sto­ries’ trag­ic, grotesque, and often humor­ous pro­tag­o­nists.

These char­ac­ters are yĹŤkai, those “weird and mys­te­ri­ous beings” that “inhab­it super­nat­ur­al Japan.” They “come in all shapes and sizes, from friend­ly house­hold spir­its to fierce demons,” includ­ing the Oya­jirome, who lit­er­al­ly has an eye in the back of his head, and the Ushi-oni, “one part bull, one part crab, and the rest night­mare fuel.”  Hoku­sai’s inter­est tend­ed toward yĹŤkai who had once been nor­mal humans: the neglect­ed wife of a samu­rai whose spir­it became trapped in a lantern, the mur­dered kabu­ki actor whose skele­tal remains emerged from a swamp to hunt down his killers.

You can read more about these yōkai, and take a look at Hoku­sai’s depic­tions of them, at the Pub­lic Domain Review and Thoughts on Papyrus. Soon after Hoku­sai’s death Japan opened to the world, begin­ning its trans­for­ma­tion into a state of hyper­moder­ni­ty. But tales of yōkai still have a cer­tain influ­ence on the Japan­ese cul­tur­al imag­i­na­tion, as evi­denced by the Miyoshi Mononoke Muse­um in Hiroshi­ma. Japan has been more or less closed once again these past cou­ple of years, but once it re-opens, why not make a trip to col­lect a few scary mono­gatari for your­self?

Relat­ed con­tent:

The First Muse­um Ded­i­cat­ed to Japan­ese Folk­lore Mon­sters Is Now Open

The Great Wave Off Kana­gawa by Hoku­sai: An Intro­duc­tion to the Icon­ic Japan­ese Wood­block Print in 17 Min­utes

Thir­ty-Six Views of Mount Fuji: A Deluxe New Art Book Presents Hokusai’s Mas­ter­piece, Includ­ing The Great Wave Off Kana­gawa

The Evo­lu­tion of The Great Wave off Kana­gawa: See Four Ver­sions That Hoku­sai Paint­ed Over Near­ly 40 Years

View 103 Dis­cov­ered Draw­ings by Famed Japan­ese Wood­cut Artist Kat­sushi­ka Hoku­sai

Down­load 215,000 Japan­ese Wood­block Prints by Mas­ters Span­ning the Tradition’s 350-Year His­to­ry

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Ray Dalio Is Giving Away Free Copies of His New Book Principles for Dealing with the Changing World to High School & College Teachers and Their Students

As we not­ed back in March, investor Ray Dalio has pub­lished his lat­est best­seller, Prin­ci­ples for Deal­ing with the Chang­ing World: Why Nations Suc­ceed and FailA his­to­ry of the rise and fall of empires over the last 500 years, the book uses the past to con­tem­plate the future, par­tic­u­lar­ly the fate of the Unit­ed States and Chi­na. Today, for Teacher Appre­ci­a­tion Week, Dalio has announced that he’s will­ing to give a copy of the book “to any high school or col­lege edu­ca­tor who wants it—and to all of their stu­dents if they intend to have them read it.” He writes:

Since releas­ing my book and ani­mat­ed video [above], Prin­ci­ples for Deal­ing with the Chang­ing World Order, many peo­ple have told me that both would be help­ful for teach­ing his­to­ry in schools and asked me if I would help make that hap­pen. So, dur­ing this Teacher Appre­ci­a­tion Week I will give a copy of the book to any high school or col­lege edu­ca­tor who wants it—and to all of their stu­dents if they intend to have them read it. And if there’s a lot of inter­est, I’d be hap­py to extend the offer past this week. Of course, the Youtube video is already free and eas­i­ly avail­able and I encour­age you to check that out if you want an overview of what’s in the book.

When you sign up, let me know if you’re inter­est­ed in me host­ing a live online ses­sion for class­rooms, which I’ll do if peo­ple would like it. If you are not an edu­ca­tor but know some who might be inter­est­ed in this offer, please share this link with them.

To access the offer, click here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent 

Prin­ci­ples for Deal­ing with the Chang­ing World Order: An Ani­mat­ed Video Explain­ing Key Ideas in Ray Dalio’s New Best­selling Book

The Prin­ci­ples for Suc­cess by Entre­pre­neur & Investor Ray Dalio: A 30-Minute Ani­mat­ed Primer

Eco­nom­ics 101: Hedge Fund Investor Ray Dalio Explains How the Econ­o­my Works in a 30-Minute Ani­mat­ed Video

Ray Dalio & Adam Grant Launch Free Online Per­son­al­i­ty Assess­ment to Help You Under­stand Your­self (and Oth­ers Under­stand You)

How Postwar Italian Cinema Created La Dolce Vita and Then the Paparazzi

Those who love the work of Fed­eri­co Felli­ni must envy any­one who sees La Dolce Vita for the first time. But today such a view­er, how­ev­er over­whelmed by the lav­ish cin­e­mat­ic feast laid before his eyes, will won­der if giv­ing the intru­sive tabloid pho­tog­ra­ph­er friend of Mar­cel­lo Mas­troian­ni’s pro­tag­o­nist the name “Paparaz­zo” isn’t a bit on the nose. Unlike La Dolce Vita’s first audi­ences in 1960, we’ve been hear­ing about real-life paparazzi through­out most all of our lives, and thus may not real­ize that the word itself orig­i­nal­ly derives from Fellini’s mas­ter­piece. Each time we refer to the paparazzi, we pay trib­ute to Paparaz­zo.

In the video essay above, Evan Puschak (bet­ter known as the Nerd­writer) traces the ori­gins of paparazzi: not just the word, but the often both­er­some pro­fes­sion­als denot­ed by the word. The sto­ry begins with the dic­ta­tor Ben­i­to Mus­soli­ni, an “avid movie fan and fan­boy of film stars” who wrote “more than 100 fawn­ing let­ters to Amer­i­can actress Ani­ta Page, includ­ing sev­er­al mar­riage pro­pos­als.” Know­ing full well “the emo­tion­al pow­er of cin­e­ma as a tool for pro­pa­gan­da and build­ing cul­tur­al pres­tige,” Mus­soli­ni com­mis­sioned the con­struc­tion of Rome’s Cinecit­tà, the largest film-stu­dio com­plex in Europe when it opened in 1937 — six years before his fall from pow­er.

Dur­ing the Sec­ond World War, Cinecit­tĂ  became a vast refugee camp. When peace­time returned, with “the stu­dio space being used and Mus­solin­i’s thumb removed, a new wave of film­mak­ers took to the streets of Rome to make movies about real life in post­war Italy.” Thus began the age of Ital­ian Neo­re­al­ism, which brought forth such now-clas­sic pic­tures as Rober­to Rossellini’s Rome, Open City and Vit­to­rio De Sica’s Bicy­cle Thieves. In the nine­teen-fifties, major Amer­i­can pro­duc­tions start­ed com­ing to Rome: Quo Vadis, Roman Hol­i­day, Ben-Hur, Cleopa­tra. (It was this era, sure­ly, that inspired an eleven-year-old named Mar­tin Scors­ese to sto­ry­board a Roman epic of his own.) All of this cre­at­ed an era known as “Hol­ly­wood on the Tiber.”

For a few years, says Puschak, “the Via Vene­to was the coolest place in the world.” Yet “while the glit­terati cavort­ed in chic bars and clubs, thou­sands of oth­ers strug­gled to find their place in the post­war econ­o­my.” Some turned to tourist pho­tog­ra­phy, and “soon found they could make even more mon­ey snap­ping pho­tos of celebri­ties.” It was the most noto­ri­ous of these, the “Volpe di via Vene­to” Tazio Sec­chiaroli, to whom Felli­ni reached out ask­ing for sto­ries he could include in the film that would become La Dolce Vita. The new­ly chris­tened paparazzi were soon seen as the only ones who could bring “the gods of our cul­ture down to the messy earth.” These six decades lat­er, of course, celebri­ties do it to them­selves, social media hav­ing turned each of us — famous or oth­er­wise — into our own Paparaz­zo.

Relat­ed con­tent:

“The Cin­e­mat­ic Uni­verse”: A Video Essay on How Films Cin­e­ma­tize Cities & Places, from Man­hat­tan to Nashville, Rome, Open City to Taipei Sto­ry

Fed­eri­co Felli­ni Intro­duces Him­self to Amer­i­ca in Exper­i­men­tal 1969 Doc­u­men­tary

Cin­e­mat­ic Exper­i­ment: What Hap­pens When The Bicy­cle Thief’s Direc­tor and Gone With the Wind’s Pro­duc­er Edit the Same Film

Cinecit­tà Luce and Google to Bring Italy’s Largest Film Archive to YouTube

Mus­soli­ni Sends to Amer­i­ca a Hap­py Mes­sage, Full of Friend­ly Feel­ings, in Eng­lish (1927)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Footage of Flappers from 1929 Restored & Colorized with AI

The flap­per is the Roar­ing 20s’ endur­ing emblem — a lib­er­at­ed, young woman with bobbed hair, rolled down stock­ings, and a pub­lic thirst for cock­tails.

(My grand­moth­er longed to be one, and suc­ceed­ed, as best one could in Cairo, Illi­nois, only to mar­ry an old­er man at the age of 17, and give birth to my father a few months before the stock mar­ket crashed, bring­ing the friv­o­li­ty of the decade to an abrupt halt.)

Our abid­ing affec­tion for the flap­per is stoked on F. Scott Fitzger­ald’s Jazz Age novel­la, The Great Gats­by, and its many stage and screen adap­ta­tions, with their depic­tions of wild par­ties fea­tur­ing guests like Miss Baedeck­er (“When she’s had five or six cock­tails she always starts scream­ing like that”) and Lucille (“I nev­er care what I do, so I always have a good time.”)


The vin­tage fash­ion blog Glam­our Daze’s new­ly col­orized footage of a 1929  fash­ion show in Buf­fa­lo, New York, at the top of this post, presents a vast­ly more sedate image than Fitzger­ald, or Ethel Hays, whose sin­gle-pan­el dai­ly car­toon Flap­per Fan­ny was wild­ly pop­u­lar with both young women and men of the time.

 

 

The scene it presents seems more whole­some than one might have found in New York City, with what Fitzger­ald dubbed its “wild promise of all the mys­tery and the beau­ty in the world”. The mod­els seem more eager ama­teurs than run­way pro­fes­sion­als, though lined up jaun­ti­ly on a wall, all exhib­it “nice stems.”

My young grand­moth­er would have gone ga ga for the cloche hats, tea dress­es, bathing suits, loung­ing paja­mas, golf and ten­nis ensem­bles, and evening gowns, though the Deep Exem­plar-based Video Col­oriza­tion process seems to have stained some mod­els’ skin and teeth by mis­take.

The orig­i­nal black and white footage is part of the Uni­ver­si­ty of South Carolina’s Fox Movi­etone News col­lec­tion, whose oth­er fash­ion-relat­ed clips from 1929 include pre­sen­ta­tions fea­tur­ing Wash­ing­ton debu­tantes and col­lege coeds.

Added sound brings the peri­od to life with nary a men­tion of the Charleston or gin, though if you want a feel for 20s fash­ion, check out the col­lec­tion’s non-silent Movi­etone clip devot­ed to the lat­est in 1929 swimwear — this is a mod­ernistic beach ensem­ble of ray­on jer­sey with diag­o­nal stripes and a sun back cut…

It’s the cat’s paja­mas. As is this playlist of hits from 1929.


Explore Glam­our Daze’s guide to 1920s fash­ion his­to­ry here.

Watch the orig­i­nal black and white footage of the Buf­fa­lo, New York fash­ion show here.

- Ayun Hal­l­i­day is the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

The Last Morning in Pompeii & The Night Pompeii Died: A New Video Series Explores the End of the Doomed Roman City

We’re still learn­ing what hap­pened in Pom­peii in 79 AD. In the broad sense, of course, we know exact­ly what hap­pened: the vol­cano Mount Vesu­vius erupt­ed, over­whelm­ing the city (as well as Her­cu­la­neum) with heat and entomb­ing it in ash. But what exact­ly was going on in Pom­pei­i’s last days? Absent the pow­er of time trav­el, we can nev­er know for sure. But the dis­as­ter that end­ed the life of Pom­peii also pre­served that life more or less as it was, result­ing in a har­row­ing snap­shot made of ruins and remains uncom­mon­ly intact by the stan­dards of ancient Rome. It is to Mount Vesu­vius that we thus owe a good deal of our knowl­edge about the tex­ture of every­day life in the Roman Empire.

His­to­ry Youtu­ber Gar­rett Ryan explains all this in a new three-part minis­eries, which con­sists of the videos “The Last Morn­ing in Pom­peii,” “The Night Pom­peii Died,” and “The Vic­tims of Vesu­vius.” We’ve pre­vi­ous­ly fea­tured Ryan’s chan­nel Told in Stone here on Open Cul­ture for its episodes on sub­jects like ancient Roman aque­ducts and ancient Roman drugs.

Here, he uses his for­mi­da­ble all-around knowl­edge of ancient Roman life to paint a ver­bal pic­ture of how aver­age Pom­pei­ians might have lived out their final day in the city. Dur­ing its course, what in the morn­ing would have felt like noth­ing more than odd rum­blings would — in accor­dance with the arche­typ­al tale of dis­as­ter — turn into an infer­no by night­fall.

As in his oth­er videos, Ryan shows as much con­cern with what we know as how we know it. In the case of Pom­peii and Her­cu­la­neum, the his­tor­i­cal evi­dence includes no few­er than 1,500 recov­ered bod­ies, with hun­dreds or even thou­sands still buried. The vivid­ness of the image con­sti­tut­ed by these cit­i­zens and their sur­round­ings — a vivid­ness enhanced by the prac­tice of mak­ing real­is­tic plas­ter casts from their impres­sions in the ash — would lead any vis­i­tor at the ruins to imag­ine for him­self sto­ries of the lives of Pom­pei­ians. So it seems to have gone with Ryan, who after gaz­ing into Vesu­vius’ crater beheld the sprawl of mod­ern-day Naples, which has “crept up to the very foot of the vol­cano, await­ing the next erup­tion.” The under­ly­ing sto­ry, told in geo­log­i­cal time, is still nowhere near its end.

Relat­ed con­tent:

Watch the Destruc­tion of Pom­peii by Mount Vesu­vius, Re-Cre­at­ed with Com­put­er Ani­ma­tion (79 AD)

Pom­peii Rebuilt: A Tour of the Ancient City Before It Was Entombed by Mount Vesu­vius

Behold 3D Recre­ations of Pompeii’s Lav­ish Homes–As They Exist­ed Before the Erup­tion of Mount Vesu­vius

How the Sur­vivors of Pom­peii Escaped Mount Vesu­vius’ Dead­ly Erup­tion: A TED-Ed Ani­ma­tion Tells the Sto­ry

Archae­ol­o­gists Dis­cov­er an Ancient Roman Snack Bar in the Ruins of Pom­peii

A Drone’s Eye View of the Ruins of Pom­peii

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Experience Seinfeld’s Famous “Soup Nazi” Scenes With & Without Laugh Tracks

For a twen­ty-first-cen­tu­ry tele­vi­sion fan, watch­ing old net­work sit­coms can take some get­ting used to. Noth­ing about them takes more get­ting used to than their laugh tracks, which must strike any­one who did­n’t grow up hear­ing them as utter­ly bizarre. But was it real­ly so long ago that we took for grant­ed — nay, expect­ed — an erup­tion of pre-record­ed laugh­ter after each and every punch line? As late as the nine­teen-nineties, even sit­coms well-regard­ed for their sophis­ti­ca­tion and sub­ver­sive­ness added “canned laugh­ter” to their sound­tracks. Take Sein­feld, the show famous­ly “about noth­ing,” scenes from one of whose episodes you can watch with­out a laugh track in the video above.

The episode in ques­tion is one of Sein­feld’s best-known: “The Soup Nazi,” orig­i­nal­ly broad­cast on NBC on Novem­ber 2, 1995. These scenes por­tray Jer­ry, George and Elaine’s encoun­ters with the title fig­ure, a harsh soup-restau­rant pro­pri­etor based on Ali “Al” Yeganeh, own­er of Soup Kitchen Inter­na­tion­al in New York. (Unaware of the char­ac­ter’s real-life coun­ter­part, actor Lar­ry Thomas based his per­for­mance on that of Omar Sharif in Lawrence of Ara­bia.)

With the laugh track cut out, the main char­ac­ters’ inter­ac­tions with each oth­er reach heights of near-sur­re­al awk­ward­ness, to say noth­ing of their con­fronta­tions with the Soup Nazi and his rigid order­ing rules.

The resul­tant ten­sion, unbro­ken by the trans­plant­ed guf­faws heard in the orig­i­nal scenes above, would become the stock in trade of lat­er sit­coms like the impro­vi­sa­tion-based Curb Your Enthu­si­asm, star­ring Sein­feld co-cre­ator Lar­ry David. But that show could only have exist­ed under the per­mis­sive­ness of a pre­mi­um cable chan­nel like HBO; on NBC, the lega­cy of the laugh track would be upheld for some years. After all, laugh tracks had been in use since the ear­ly nine­teen-fifties, dur­ing tele­vi­sion’s tran­si­tion away from all-live broad­cast­ing to the meth­ods of pre-pro­duc­tion used for prac­ti­cal­ly all dra­ma and com­e­dy still today. Even then, live stu­dio audi­ences were becom­ing a thing of the past — but the exploita­tion of tele­vi­sion’s pow­er to gen­er­ate arti­fi­cial feel­ings of com­mu­ni­ty had only just begun.

Relat­ed con­tent:

Sein­feld & Noth­ing­ness: A Super­cut of the Show’s Emp­ti­est Moments

How Sein­feld, the Sit­com Famous­ly “About Noth­ing,” Is Like Gus­tave Flaubert’s Nov­els About Noth­ing

Jacques Der­ri­da on Sein­feld: “Decon­struc­tion Doesn’t Pro­duce Any Sit­com”

David Lynch’s Twin Peaks Theme Song Gets the Sein­feld Treat­ment

David Lynch Made a Dis­turb­ing Web Sit­com Called Rab­bits: It’s Now Used by Psy­chol­o­gists to Induce a Sense of Exis­ten­tial Cri­sis in Research Sub­jects

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

Coca-Cola Was Originally Sold as an Intellectual Stimulant & Medicine: The Unlikely Story of the Iconic Soft Drink’s Invention

We all know that sweet­ened, car­bon­at­ed soft drinks have effects on those who drink them. The most con­spic­u­ous, among espe­cial­ly avid con­sumers, include obe­si­ty and its asso­ci­at­ed health trou­bles. This, fair to say, was not the inten­tion of John Stith Pem­ber­ton, the Geor­gia phar­ma­cist who in the 1880s came up with the drink that would become Coca-Cola. In that era, writes Smithsonian.com’s Kat Eschn­er, “peo­ple over­whelmed by indus­tri­al­iza­tion and urban­iza­tion as well as the holdover of the Civ­il War and oth­er social changes strug­gled to gain pur­chase, turn­ing to patent med­i­cines for cures that doc­tors could­n’t pro­vide.” And it was in a patent med­i­cine, one of the count­less many dubi­ous­ly bal­ly­hooed in the nine­teenth cen­tu­ry, that Coca-Cola first appeared.

Injured in the Civ­il War, Pem­ber­ton devel­oped a mor­phine addic­tion for which he fruit­less­ly sought treat­ment. But then he got word of a new sub­stance with the poten­tial to cure his “mor­phin­ism”: cocaine.  At the time, cocaine was an ingre­di­ent in a wine-based bev­er­age enjoyed by Parisians called Vin Mar­i­ani.

“It actu­al­ly made peo­ple feel great, and it was sold as med­i­cine,” writes Eschn­er. “Com­bin­ing cocaine and alco­hol pro­duces anoth­er chem­i­cal more potent than what’s nor­mal­ly found in cocaine, enhanc­ing the high.” Adapt­ing Vin Mar­i­ani for his own local mar­ket, Pem­ber­ton intro­duced what he called “French Wine Coca”: a treat­ment, as he pro­mot­ed it, for every­thing from dys­pep­sia to neuras­the­nia to con­sti­pa­tion, as well as a “most won­der­ful invig­o­ra­tor of the sex­u­al organs.”

Coca-Cola car­ries many asso­ci­a­tions today, few of them hav­ing to do with the life of the mind. Yet it was to upper-class intel­lec­tu­als, their minds dis­or­dered by the rapid devel­op­ment of nine­teenth-cen­tu­ry Amer­i­ca, that Pem­ber­ton pro­mot­ed his inven­tion. It would be called “a valu­able Brain Ton­ic, and a cure for all ner­vous affec­tions.” Its sup­posed men­tal ben­e­fits became the main sell­ing point in 1886, when tem­per­ance laws in Atlanta prompt­ed a re-engi­neer­ing of the for­mu­la. Even the non-alco­holic ver­sion con­tained “the valu­able TONIC and NERVE STIMULANT prop­er­ties of the Coca plant and Cola nuts,” as adver­tise­ments put it, but in the ear­ly decades of the twen­ti­eth cen­tu­ry (long after Pem­ber­ton’s death in 1888, by which time he’d sold off his rights to the drink), the Coca-Cola Com­pa­ny phased that ingre­di­ent out. If it weren’t ille­gal, a cocaine-for­ti­fied soft drink would now ben­e­fit from the retro appeal of the eight­ies — the eigh­teen-eight­ies and nine­teen-eight­ies alike.

Relat­ed con­tent:

Do You Drink Soda, Pop or Soft Drinks?: 122 Heatmaps Visu­al­ize How Peo­ple Talk in Amer­i­ca

“Soda/Pop/Coke,” A Cre­ative Visu­al Remix of Harvard’s Famous 2003 Sur­vey of Amer­i­can Dialects

The Muse­um of Fail­ure: A Liv­ing Shrine to New Coke, the Ford Edsel, Google Glass & Oth­er Epic Cor­po­rate Fails

“The Virtues of Cof­fee” Explained in 1690 Ad: The Cure for Lethar­gy, Scurvy, Drop­sy, Gout & More

The Birth of Espres­so: The Sto­ry Behind the Cof­fee Shots That Fuel Mod­ern Life

Dis­cov­er the Old­est Beer Recipe in His­to­ry From Ancient Sume­ria, 1800 B.C.

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

An Online Archive of Beautiful, Early 20th Century Japanese Postcards

The world thinks of Japan as hav­ing trans­formed itself utter­ly after its defeat in the Sec­ond World War. And indeed it did, into what by the nine­teen-eight­ies looked like a gleam­ing, tech­nol­o­gy-sat­u­rat­ed con­di­tion of ultra-moder­ni­ty. But the stan­dard ver­sion of moder­ni­ty, as con­ceived of in the ear­ly 20th cen­tu­ry with its trains, tele­phones, and elec­tric­i­ty, came to Japan long before the war did. “Between 1900 and 1940, Japan was trans­formed into an inter­na­tion­al, indus­tri­al, and urban soci­ety,” writes Muse­um of Fine Arts Boston cura­tor Anne Nishimu­ra Morse. “Post­cards — both a fresh form of visu­al expres­sion and an impor­tant means of adver­tis­ing — reveal much about the dra­mat­i­cal­ly chang­ing val­ues of Japan­ese soci­ety at the time.”

These words come from the intro­duc­to­ry text to the MFA’s 2004 exhi­bi­tion “Art of the Japan­ese Post­card,” curat­ed from an archive you can vis­it online today. (The MFA has also pub­lished it in book form.) You can browse the vin­tage Japan­ese post­cards in the MFA’s dig­i­tal col­lec­tions in themed sec­tions like archi­tec­ture, women, adver­tis­ing, New Year’s, Art Deco, and Art Nou­veau.

These rep­re­sent only a tiny frac­tion of the post­cards pro­duced in Japan in the first decades of the twen­ti­eth cen­tu­ry, when that new medi­um “quick­ly replaced the tra­di­tion­al wood­block print as the favored tableau for con­tem­po­rary Japan­ese images. Hun­dreds of mil­lions of post­cards were pro­duced to meet the demands of a pub­lic eager to acquire pic­tures of their rapid­ly mod­ern­iz­ing nation.”

The ear­li­est Japan­ese post­cards “were dis­trib­uted by the gov­ern­ment in con­nec­tion with the Rus­so-Japan­ese War (1904–5), to pro­mote the war effort. Almost imme­di­ate­ly, how­ev­er, many of Japan’s lead­ing artists — attract­ed by the infor­mal­i­ty and inti­ma­cy of the post­card medi­um — began to cre­ate stun­ning designs.” The work of these artists is col­lect­ed in a ded­i­cat­ed sec­tion of the online archive, where you’ll find post­cards by the com­mer­cial graph­ic-design pio­neer Sug­uira Hisui; the French-edu­cat­ed, high­ly West­ern-influ­enced Asai Chi; the mul­ti­tal­ent­ed Ota Saburo, known as the illus­tra­tor of Kawa­ba­ta Yasunar­i’s The Scar­let Gang of Asakusa; and Nakaza­wa Hiromit­su, cre­ator of the “div­er girl” long well-known among Japan­ese-art col­lec­tors.

Sur­pris­ing­ly, Nakaza­wa’s div­er girl (also known as the “mer­maid,” but most cor­rect­ly as “Hero­ine Mat­suza­ke” of a pop­u­lar play at the time) seems not to have been among the pos­ses­sions of cos­met­ics bil­lion­aire and art col­lec­tor Leonard A. Laud­er, who donat­ed more than 20,000 Japan­ese selec­tions from his vast post­card col­lec­tion to the MFA. “In 1938 or ’39, a boy of five or six, or maybe sev­en, was so enthralled by the beau­ty of a post­card of the Empire State Build­ing that he took his entire five-cent allowance and bought five of them,” writes the New York­er’s Judith H. Dobrzyn­s­ki. The young­ster thrilling to the paper image of a sky­scraper was, of course, Laud­er — who could­n’t have known how much, in that moment, he had in com­mon with the equal­ly moder­ni­ty-intox­i­cat­ed peo­ple on the oth­er side of the world.

via Flash­bak

Relat­ed con­tent:

Adver­tise­ments from Japan’s Gold­en Age of Art Deco

Vin­tage 1930s Japan­ese Posters Artis­ti­cal­ly Mar­ket the Won­ders of Trav­el

Glo­ri­ous Ear­ly 20th-Cen­tu­ry Japan­ese Ads for Beer, Smokes & Sake (1902–1954)

An Eye-Pop­ping Col­lec­tion of 400+ Japan­ese Match­box Cov­ers: From 1920 through the 1940s

View 103 Dis­cov­ered Draw­ings by Famed Japan­ese Wood­cut Artist Kat­sushi­ka Hoku­sai

Down­load 2,500 Beau­ti­ful Wood­block Prints and Draw­ings by Japan­ese Mas­ters (1600–1915)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

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