When Salvador Dalí Dressed — and Angrily Demolished — a Department Store Window in New York City (1939)

If you want to under­stand the his­to­ry of art in twen­ti­eth-cen­tu­ry Amer­i­ca, you can’t over­look the cor­ner of Fifth Avenue and 56th Street in New York City. No, not Trump Tow­er, but the build­ing it replaced: Bon­wit Teller, the lux­u­ry depart­ment store that had stood on the site since 1929. Then as now, any shop on Fifth Avenue has to find a way to set itself apart, and by 1939 Bon­wit Teller had built a “rep­u­ta­tion for hav­ing Man­hat­tan’s screwiest win­dow dis­plays.” So says Time mag­a­zine, cov­er­ing a minor deba­cle that year over one of the instal­la­tions by “the world’s No. 1 sur­re­al­ist, Sal­vador Dalí.”

Dalí had pre­vi­ous­ly dressed Bon­wit Teller’s win­dows with­out inci­dent in 1936, rid­ing high on the buzz from his first Amer­i­can exhi­bi­tion that same year. When invit­ed back by the store to cre­ate a new dis­play, writes Tim McNeese in Sal­vador Dalí, “he decid­ed to use the win­dows to depict the ‘Nar­cis­sus com­plex,’ ” divid­ed into day and night. “In the Day win­dow, Nar­cis­sus is per­son­i­fied,” says The Art Sto­ry. “Three wax hands hold­ing mir­rors reached out of a bath­tub lined with black lamb­skin and filled with water. A man­nequin entered the tub in a scant out­fit of green feath­ers. For the Night win­dow, the feet of a poster bed are replaced by buf­fa­lo legs and the canopy is topped by its pigeon-eat­ing head. A wax man­nequin sat near­by on a bed of coals.”

As for the pub­lic reac­tion, writes the New York Times’ Michael Pol­lak, “words were exchanged, not all of them com­pli­men­ta­ry, and the store’s staff made quick changes. The skin­ny-dip­per in ‘Day’ was quick­ly replaced by an attired man­nequin. Out went the sleep­er in ‘Night’; in went a stand­ing mod­el.” As soon as he caught sight of the unau­tho­rized mod­i­fi­ca­tions, Dalí took cor­rec­tive action. McNeese quotes the artist’s own mem­o­ry of the pro­ceed­ings: “I dashed into the win­dow to dis­arrange it, so that my name, signed in the win­dow, should not be dis­hon­ored. I was nev­er so sur­prised as when the bath­tub just shot through the win­dow when I pushed it and I was there­after most con­fused.”

Dalí was charged with dis­or­der­ly con­duct but issued a sus­pend­ed sen­tence since, as the judge put it, “These are some of the priv­i­leges that an artist with tem­pera­ment seems to enjoy.” Noth­ing like this hap­pened to Andy Warhol when he lat­er dressed Bon­wit Teller’s win­dows, writes i‑D’s Briony Wright, though “a com­mis­sion for the depart­ment store in 1961 brought what could be con­sid­ered his big break.” Those same win­dows also became oppor­tu­ni­ties for a host of oth­er artists includ­ing Sari Dienes, James Rosen­quist, Jasper Johns, and Robert Rauschen­berg, the last two of whom col­lab­o­rat­ed on a dis­play as Mas­ton Jones. They had their own rea­sons for the pseu­do­nym, but an artist of Dalí’s par­tic­u­lar sen­si­bil­i­ty knows you don’t turn down a chance to get your name on Fifth Avenue.

Relat­ed con­tent:

When Sal­vador Dali Met Sig­mund Freud, and Changed Freud’s Mind About Sur­re­al­ism (1938)

When Sal­vador Dalí Cre­at­ed a Sur­re­al­ist Fun­house at New York World’s Fair (1939)

Sal­vador Dalí Gets Sur­re­al with 1950s Amer­i­ca: Watch His Appear­ances on What’s My Line? (1952) and The Mike Wal­lace Inter­view (1958)

When Sal­vador Dalí Cre­at­ed Christ­mas Cards That Were Too Avant Garde for Hall­mark (1960)

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 or on Face­book.

William S. Burroughs’ Scathing “Thanksgiving Prayer,” Shot by Gus Van Sant

“Thanks­giv­ing Day, Nov. 28, 1986” first appeared in print in Tor­na­do Alley, a chap­book pub­lished by William S. Bur­roughs in 1989. Two years lat­er, Gus Van Sant (Good Will Hunt­ing, My Own Pri­vate Ida­ho, Milk) shot a mon­tage that brought the poem to film, mak­ing it at least the sec­ond time the direc­tor adapt­ed the beat writer to film.

If you’ve seen Bur­roughs use Shakepseare’s face for tar­get prac­tice, or if you’ve watched The Junky’s Christ­masyou’ll know that he was­n’t kind to con­ven­tion or tra­di­tion. And there are no pris­on­ers tak­en here, as you’ll see above.

For back­ground on Bur­roughs read the New York­er piece, “The Out­law, The extra­or­di­nary life of William S. Bur­roughs.” Find the text for “Thanks­giv­ing Prayer” here.

Now time for a lit­tle Thanks­giv­ing din­ner.…

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:

Hear a Great Radio Doc­u­men­tary on William S. Bur­roughs Nar­rat­ed by Iggy Pop

Gus Van Sant Adapts William S. Bur­roughs: An Ear­ly 16mm Short

William S. Bur­roughs’ Short Class on Cre­ative Read­ing

How to Jump­start Your Cre­ative Process with William S. Bur­roughs’ Cut-Up Tech­nique

William S. Bur­roughs’ Class on Writ­ing Sources (1976)

A Look Inside William S. Bur­roughs’ Bunker

A Short Visu­al His­to­ry of Amer­i­ca, Accord­ing to the Irrev­er­ent Com­ic Satirist R. Crumb

 

A Relaxing, ASMR Re-Creation of People Cooking Thanksgiving Dinner in the 1820s

Amer­i­cans today can acquire every ele­ment of their Thanks­giv­ing din­ner prac­ti­cal­ly ready to eat, in need of lit­tle more than some heat before being set on the table. This very Thurs­day, in fact, many Amer­i­cans will no doubt do just that. But it was­n’t an option two cen­turies ago, espe­cial­ly for those who lived on the wild fron­tier. To see how they’d have put their Thanks­giv­ing din­ner togeth­er, you’ll want to con­sult one Youtube chan­nel in par­tic­u­lar: Ear­ly Amer­i­can, pre­vi­ous­ly fea­tured here on Open Cul­ture for its videos re-cre­at­ing var­i­ous meals as they would have been pre­pared cir­ca 1820.

The cre­ators of Ear­ly Amer­i­can, Jus­tine Dorn and Ron Ray­field, also hap­pen to be a mar­ried cou­ple in real life. In their videos they appear to play his­tor­i­cal ver­sions of them­selves, adher­ing to the domes­tic divi­sion of labor cus­tom would have dic­tat­ed in rur­al Amer­i­ca of the ear­ly nine­teenth cen­tu­ry.

When Ron steps in the door with the fruits of a boun­ti­ful hunt, two rab­bits and a duck, Jus­tine knows just how to put them at the cen­ter of a full-fledged Thanks­giv­ing din­ner. This involves not just cook­ing the meat, but prepar­ing a vari­ety of accom­pa­ni­ments like cran­ber­ries, corn, mush­room gravy, and sweet pota­to pie.

All this hap­pens at the hearth, which demands a set of skills (and a set of tools, includ­ing an hour­glass) not nor­mal­ly pos­sessed by home-cook­ing enthu­si­asts of the twen­ty-twen­ties. But the meal that results will sure­ly look appe­tiz­ing even to mod­ern view­ers. Though Abra­ham Lin­coln made Thanks­giv­ing a nation­al hol­i­day in 1863, George Wash­ing­ton first issued a procla­ma­tion for “a day of pub­lic thanks­giv­ing and prayer” in 1789. And by that time, many of Thanks­giv­ing’s dish­es had already become estab­lished tra­di­tion. (Turkey and cran­ber­ry were linked togeth­er in the first Amer­i­can cook­book in 1796, NPR notes.) As always, Jus­tine pro­vides the orig­i­nal recipes (scant in detail though they often are) at the end. Use them well, it seems, and you can have a grand Thanks­giv­ing feast even if you don’t bring home a turkey.

Relat­ed con­tent:

The First Amer­i­can Cook­book: Sam­ple Recipes from Amer­i­can Cook­ery (1796)

Read 800+ Thanks­giv­ing Books Free at the Inter­net Archive

Mar­i­lyn Monroe’s Hand­writ­ten Turkey-and-Stuff­ing Recipe

F. Scott Fitzgerald’s 13 Tips for What to Do with Your Left­over Thanks­giv­ing Turkey

The Illus­trat­ed Ver­sion of “Alice’s Restau­rant”: Watch Arlo Guthrie’s Thanks­giv­ing Coun­ter­cul­ture Clas­sic

What Amer­i­cans Ate for Break­fast & Din­ner 200 Years Ago: Watch Re-Cre­ations of Orig­i­nal Recipes

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 or on Face­book.

A Day at the Beach in Biarritz, France: Watch Video Restored & Colorized with AI (1928)

The Youtube chan­nel Glam­our­Daze invites you to time trav­el back to a sun­ny beach in roar­ing 20s Biar­ritz France. And, to help you along, they’ve enhanced the orig­i­nal 1928 video with AI tech­nol­o­gy. Set­ting the stage, they write:

By the 1920’s, the coastal resort of Biar­ritz on the Côte Basque in France attract­ed the fash­ion­able and wealthy dur­ing the sum­mer and ear­ly autumn.  Those who could afford it, stayed at the Hôtel du Palais which was orig­i­nal­ly a sum­mer vil­la built for Empress Eugénie. Her vis­its turned Biar­ritz into a pop­u­lar sum­mer resort.

The film starts with clips from a hotel over­look­ing the beach, then a street fash­ion show. We then move down to the beach for a walk among the sun­bathers and swim­mers.
In just a few years over the 1920’s, wom­en’s swim­suits had evolved con­sid­er­ably when com­pared to those seen in our recent video “A Day at the Beach c. 1921″.

The roar­ing twen­ties saw seis­mic changes in cloth­ing, style and social atti­tudes.

You can find more his­tor­i­cal footage restored with AI in the Relat­eds below.

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 

Footage of Flap­pers from 1929 Restored & Col­orized with AI

Expe­ri­ence Footage of Roar­ing 1920s Berlin, Restored & Col­orized with Arti­fi­cial Intel­li­gence

Watch Scenes from Czarist Moscow Vivid­ly Restored with Arti­fi­cial Intel­li­gence (May 1896)

Scenes of New York City in 1945 Col­orized & Revived with Arti­fi­cial Intel­li­gence

Watch Scenes from Belle Époque Paris Vivid­ly Restored with Arti­fi­cial Intel­li­gence (Cir­ca 1890)

The First Kiss Captured on Film: Behold “The Kiss” Shot by Photography Pioneer Eadweard Muybridge (1887)


Every mov­ing image we watch today descends, in a sense, from the work of Ead­weard Muy­bridge. In the 1870s he devised a method of pho­tograph­ing the move­ments of ani­mals, a study he expand­ed to humans in the 1880s. This con­sti­tut­ed a leap toward the devel­op­ment of cin­e­ma, though you would­n’t nec­es­sar­i­ly know it by look­ing at the best-known images he pro­duced, such as the set of cards known as The Horse in Motion. You may get a more vivid sense of his pho­tog­ra­phy’s import by see­ing it in ani­mat­ed GIF form, as pre­vi­ous­ly fea­tured here on Open Cul­ture, includ­ing the very first kiss on film.

Though he often worked with nude mod­els, “Muy­bridge was not into smut and eroti­cism,” says Flash­bak. “His rapid-fire sequen­tial pho­tographs of two naked women kiss­ing served to aid his stud­ies of human and ani­mal move­ment. It was in the inter­ests of art and sci­ence Muy­bridge secured the ser­vices of two women, invit­ed them to undress and pho­tographed them kiss­ing.” This turns out to be some­what more plau­si­ble than it sounds: the Muy­bridge online archive notes that “because of Vic­to­ri­an sex­u­al taboos Muy­bridge was not able to pho­to­graph men and women naked togeth­er,” and in any case it was com­mon­ly believed that “women had lit­tle or no sex dri­ve.”

What­ev­er its rela­tion­ship to pub­lic moral­i­ty at the time, Muy­bridge’s kiss sug­gest­ed the shape of things to come. For a long time after the inven­tion of cin­e­ma, writes the New York Times’ A. O. Scott, “a kiss was all the sex you could show on-screen.” Today, “we some­times look back on old movies as arti­facts of an inno­cent, more repres­sive time,” but the rich his­to­ry of “the cin­e­mat­ic kiss” reveals “yearn­ing and hos­til­i­ty, defi­ance and plead­ing, male dom­i­na­tion and female asser­tion. There are unlike­ly phys­i­cal con­tor­tions and sug­ges­tive com­po­si­tions, some­times imposed by the anti-lust pro­vi­sions of the code” — the cen­so­ri­ous “Hays Code” that restrict­ed the con­tent of Amer­i­can movies between 1934 and 1968 — “some­times by the desire to breathe new for­mal life into a weary con­ven­tion.” Muy­bridge may have been the first to fig­ure out how to cap­ture a kiss, but gen­er­a­tions of film­mak­ers have had to rein­vent the prac­tice over and over ever since.

via Flashbak/Messy Nessy

Relat­ed con­tent:

Ead­weard Muybridge’s Motion Pho­tog­ra­phy Exper­i­ments from the 1870s Pre­sent­ed in 93 Ani­mat­ed Gifs

Watch After the Ball, the 1897 “Adult” Film by Pio­neer­ing Direc­tor Georges Méliès (Almost NSFW)

Ead­weard Muybridge’s 1870s Pho­tographs of Gal­lop­ing Hors­es Get Encod­ed on the DNA of Liv­ing Bac­te­ria Cells

Watch the First-Ever Kiss on Film Between Two Black Actors, Just Hon­ored by the Library of Con­gress (1898)

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 or on Face­book.

Why Recent Decades All Feel Culturally the Same, and Why Mark Fisher Thought Capitalism Was to Blame

The nine­teen-sev­en­ties had its own dis­tinc­tive aes­thet­ics, ques­tion­able though that peri­od’s styles have often looked to sub­se­quent gen­er­a­tions. So, in stark, jagged, neon con­trast, did the eight­ies. Those of us who came of age in the nineties have, in recent years, come to appre­ci­ate that look and feel of what then sur­round­ed us, which seemed both bland and exag­ger­at­ed at the time. But around the turn of the mil­len­ni­um, some­thing fun­da­men­tal seems to have changed. The brief “Y2K” era may now offi­cial­ly be retro, but how dif­fer­ent was the style of the two-thou­sands from that of the sub­se­quent decade, or indeed one after that — the one in which we find our­selves right now?

To put the ques­tion more blunt­ly, why don’t decades feel cul­tur­al­ly dis­tinct any­more? “The dimen­sion of the future has dis­ap­peared,” British the­o­rist Mark Fish­er once said in a lec­ture. “We’re marooned, we’re trapped in the twen­ti­eth cen­tu­ry, still.”

To be in the twen­ty-first cen­tu­ry is noth­ing more than “to have twen­ti­eth-cen­tu­ry cul­ture on high-def­i­n­i­tion screens.” Though Fish­er died five years ago, his obser­va­tions have only become more rel­e­vant to our cul­tur­al con­di­tion. We’re still expe­ri­enc­ing what he called “the slow can­cel­la­tion of the future,” a phe­nom­e­non explained in the Epoch Phi­los­o­phy video at the top of the post.

“The way we expe­ri­ence artis­tic time peri­ods is dying as we speak,” explains the video’s nar­ra­tor. “In our cur­rent state of this new post­mod­ern social exis­tence that we see in the West, his­toric­i­ty is gone. The way we inter­act and expe­ri­ence time is start­ing to fade away into a con­fused jum­bled mess of aes­thet­ic chaos.” The cul­prit, in Fish­er’s view? The tri­umph of cap­i­tal­ism, and more so the “cap­i­tal­ist real­ism” that clos­es off the pos­si­bil­i­ty of even imag­in­ing alter­na­tive social and eco­nom­ic orders. “Dur­ing the age of social democ­ra­cy, Britain fund­ed art pro­grams and film cen­ters,” result­ing in “exper­i­men­tal clas­sics” and “extreme­ly artis­tic British TV.” These and oth­er mech­a­nisms main­tained a “sub­lime val­ue around art” that pro­tect­ed it from “the whims of the mar­ket.”

Today we have only “a hyper-com­mod­i­fied sphere of art, where the pri­ma­ry goal is now mak­ing a prof­it — not nec­es­sar­i­ly out of pure love of prof­it, but the real­iza­tion that your abil­i­ty to be an artist will die with­out tan­gi­ble sales.” Hence the “recy­cling of old art” in forms as var­i­ous as “music, TV, film, and even video games.” This absence of the tru­ly new, to Fish­er’s mind, implied the death of the very idea of the future, of improve­ment on or at least a break from the present. No mat­ter our polit­i­cal views — or our abil­i­ty to digest Fish­er’s use of Der­ridean terms like “hauntol­ogy” — we’ve all felt the truth of this in our cul­tur­al lives. As tech­nol­o­gy march­es on, we indulge ever more deeply in nos­tal­gia, pas­tiche, and retro-futur­ism. Per­haps we can break out of this cycle, but Fish­er, safe to say, was not opti­mistic.

Relat­ed con­tent:

How Pre­vi­ous Decades Pre­dict­ed the Future: The 21st Cen­tu­ry as Imag­ined in the 1900s, 1950s, 1980s, and Oth­er Eras

An Ani­mat­ed Intro­duc­tion to Theodor Adorno & His Cri­tique of Mod­ern Cap­i­tal­ism

Stephen Hawk­ing Won­ders Whether Cap­i­tal­ism or Arti­fi­cial Intel­li­gence Will Doom the Human Race

How the Sovi­ets Imag­ined in 1960 What the World Would Look in 2017: A Gallery of Retro-Futur­is­tic Draw­ings

The Cri­sis of Cap­i­tal­ism Ani­mat­ed

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.

Banksy Spray Paints Murals in War-Torn Ukraine

We may not know for sure the iden­ti­ty of Banksy, the Eng­lish street artist famous for his social-com­men­tary graf­fi­ti murals inspired and inte­grat­ed with their sur­round­ings. But giv­en his appar­ent inter­ests, we might have sus­pect­ed him to turn up in Ukraine soon­er or lat­er. Recent­ly post­ed by Banksy him­self, the video above shows him at work in the region of Kyiv, the Ukrain­ian cap­i­tal, each of which makes a visu­al com­ment on this year’s Russ­ian inva­sion and the for­ti­tude Ukraine’s peo­ple have shown against it. “As is typ­i­cal of Banksy’s work,” writes The Art News­pa­per’s Torey Akers, “the artist’s edits com­bine a satirist’s edge for wink­ing com­men­tary with a sin­cere invest­ment in polit­i­cal sol­i­dar­i­ty.”

Smithsonian.com’s Jacque­lyne Ger­main describes a few of Banksy’s new works in Ukraine, begin­ning with two in the near­ly aban­doned town of Borodyan­ka. “Paint­ed on the side of a crum­bling build­ing,” one piece “depicts a gym­nast doing a hand­stand on a pile of rub­ble.”

In anoth­er, “a young boy flips an old­er man onto his back in a judo match. Some spec­u­late that the old­er man is Russ­ian Pres­i­dent Vladimir Putin, who is known to be a judo enthu­si­ast.” (Banksy has devel­oped a dis­tinc­tive sen­si­bil­i­ty in his decades of pub­lic art, but sub­tle­ty isn’t its fore­most ele­ment.) His images put up else­where “jux­ta­pose wartime imagery with snap­shots of civil­ian life: in one, chil­dren ride a met­al tank trap as a see­saw,” and in anoth­er “a woman in her dress­ing gown wears a gas mask.”

The con­flict in Ukraine now approach­es its tenth month, with no clear signs of an end to the vio­lence. Civil­ian life can’t go on, yet must go on, and it comes as no sur­prise that Banksy would find some­thing to draw upon in that har­row­ing and con­tra­dic­to­ry state of affairs. Nor could it have been lost on him what con­tex­tu­al pow­er the sham­bol­ic urban envi­ron­ments of Borodyan­ka, Hos­tomel, and Horen­ka — towns lit­er­al­ly torn apart by war — could grant even murals humor­ous­ly spray-paint­ed upon its sur­faces.

At the end of the video, Akers notes, “a heat­ed local man points to an image the artist paint­ed on a graf­fi­tied wall so that a pre-exist­ing tag of a penis became a war­head atop an armored truck and declares, ‘For this, I would kick out all his teeth and break his legs.’ ” Even in a war zone, every­body’s a crit­ic.

Relat­ed con­tent:

The Mak­ing of Mod­ern Ukraine: A Free Online Course from Yale Pro­fes­sor Tim­o­thy Sny­der

Banksy’s Great British Spray­ca­tion: The Artist Spray Paints England’s Favorite Sum­mer-Hol­i­day Des­ti­na­tions

Banksy Debuts His COVID-19 Art Project: Good to See That He Has TP at Home

The Joy of Paint­ing with Bob Ross & Banksy: Watch Banksy Paint a Mur­al on the Jail That Once Housed Oscar Wilde

Banksy Paints a Grim Hol­i­day Mur­al: Season’s Greet­ings to All

How Ukraine’s Works of Art Are Being Saved in Wartime — Using the Lessons of World War II

Why Rus­sia Invad­ed Ukraine: A Use­ful Primer

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 or on Face­book.

The Story of Akiko Takakura, One of the Last Survivors of the Hiroshima Bombing, Told in a Short Animated Documentary

André Hör­mann and Anna Samo’s short ani­ma­tion, Obon, opens on a serene scene — a qui­et for­est, anda red torii gate fram­ing moon­light on the water.

But then we notice that the water is choked with bod­ies, vic­tims of the bomb­ing of Hiroshi­ma.

Akiko Takaku­ra, whose rem­i­nis­cences inspired the film, arrived for work at the Hiroshi­ma Bank just min­utes before the Eno­la Gay dropped the atom­ic bomb “Lit­tle Boy” over the city, killing some 80,000 instant­ly.

Takaku­ra-san, who had been clean­ing desks and moon­ing over a cute co-work­er with her fel­low junior bank employ­ee Sato­mi Usa­mi when the bomb hit, was one of the 10 peo­ple with­in a radius of 500 meters from ground zero to have sur­vived .

(Usa­mi-san, who fought her way out of the wreck­age with her friend’s assis­tance, lat­er suc­cumbed to her injuries.)

Ani­ma­tor Samo, whose style harkens to tra­di­tion­al wood­cuts, based her depic­tion of the hor­rors con­fronting the two young women when they emerge from the bank on the draw­ings of sur­vivors:

With­out craft or artistry to hide behind, the draw­ings told sto­ries unfil­tered, made me hear shak­ing voic­es say­ing: this is what hap­pened to us.

Takaku­ra-san attempt­ed to cap­ture one such image in a 1974 draw­ing:

I saw one corpse with burn­ing fin­gers. Her hand was raised and her fin­gers were on fire, blue flames burn­ing them down to stumps. A light char­coal-col­ored liq­uid was ooz­ing onto the ground. When I think of those hands cradling beloved chil­dren and turn­ing the pages of books, even now my heart fills with a deep sad­ness.

Takaku­ra-san was 84 when writer/director Hör­mann trav­eled to Japan to meet with his­to­ri­ans, nuclear sci­en­tists, peace researchers and elder­ly sur­vivors of the atom­ic bomb. Over the course of three 90 minute ses­sions, he noticed a qual­i­ty that set her apart from the oth­er sur­vivors he inter­viewed :

…the sto­ries that she told me there was always a glim­mer­ing light of hope in the midst of all of the hor­ror. For me, it was a sigh of relief to have this moment of hope and peace, it was beau­ti­ful. It is impos­si­ble to just tell a sto­ry that is all pain. Ms. Takakura’s sto­ry was a way for me to look at this dark piece of his­to­ry and not be emo­tion­al­ly crushed.

Her per­spec­tive informs the film, which trav­els back­ward and for­ward through­out time.

We meet her as a tiny, kimono-clad old woman in mod­ern day Japan, whose face now bears a strong resem­blance to her father’s. Her back is criss­crossed with scars of the 102 lac­er­a­tions she sus­tained on the morn­ing of August 6, 1945.

We then see her as a lit­tle girl, whose father, “a typ­i­cal man from Mei­ji times, tough and strict,” is unable to express affec­tion toward his daugh­ter.

This changed when the 19-year-old was reunit­ed with her fam­i­ly after the bomb­ing, and her father asked for for­give­ness while ten­der­ly bathing her burned hands.

To Hör­mann this “tiny moment of hap­pi­ness” and con­nec­tion is at the heart of Obon.

Ani­ma­tor Samo won­ders if Takaku­ra-san would have achieved “peace with the world that was so cru­el to her” if her father hadn’t tend­ed to her wound­ed hands so gen­tly:

What does an act of love in a moment of despair mean? Can it allow you to you go on with a nor­mal life, drink tea and cook rice? If you have seen so much death, can you still look peo­ple in the eyes, get mar­ried and give birth to chil­dren?

The film takes its title from the annu­al Bud­dhist hol­i­day to com­mem­o­rate ances­tors and pay respect to the dead.

As an old woman, Takaku­ra-san tends to the fam­i­ly altar, then trav­els with younger cel­e­brants to the riv­er for the release of the paper lanterns that are believed to guide the spir­its back to their world at the festival’s end.

The face that appears in her glow­ing lantern is both her father’s and a reflec­tion of her own.

Read an inter­view with Akiko Takaku­ra here.

To Chil­dren Who Don’t Know the Atom­ic Bomb

by Akiko Takaku­ra

8:15 a.m. on August 6, 1945,
a very clear morn­ing.
The moth­er prepar­ing her baby’s milk,
the old man water­ing his pot­ted plants,
the old woman offer­ing flow­ers at her Bud­dhist altar,
the young boy eat­ing break­fast,
the father start­ing work at his com­pa­ny,
the thou­sands walk­ing to work on the street,
all died.
Not know­ing an atom­ic bomb would be dropped,
they lived as usu­al.
Sud­den­ly, a flash.
“Ah ~
Just as they saw it,
peo­ple in hous­es were shoved over and smashed.
Peo­ple walk­ing on streets were blown away.
Peo­ple were burned-faces, arms, legs-all over.
Peo­ple were killed, all over
the city of Hiroshi­ma
by a sin­gle bomb.

Those who died.
A hun­dred? No. A thou­sand? No. Ten thou­sand?
No, many, many more than that.
More peo­ple than we can count
died, speech­less,
know­ing noth­ing.
Oth­ers suf­fered ter­ri­ble burns,


hor­rif­ic injuries.
Some were thrown so hard
their stom­achs ripped open,
their spines broke.
Whole bod­ies filled with glass shards.
Clothes dis­ap­peared,
burned and tat­tered.

Fires came right after the explo­sion.
Hiroshi­ma engulfed in flames.
Every­one flee­ing, not know­ing where
they were or where to go.
Every­one bare­foot,
cry­ing tears of anger and grief,
hair stick­ing up, look­ing like Ashu­ra*,
they ran on bro­ken glass, smashed roofs
along a long, wide road of fire.


Blood flowed.
Burned skin peeled and dan­gled.
Whirl­winds of fire raged here and there.
Hun­dreds, thou­sands of fire balls
30-cen­time­ters across
whirled right at us.
It was hard to breathe in the flames,
hard to see in the smoke.

What will become of us?
Those who sur­vived, injured and burned,
shout­ed, “Help! Help!” at the top of their lungs.
One woman walk­ing on the road
died and then
her fin­gers burned,
a blue flame short­en­ing them like can­dles,
a gray liq­uid trick­ling down her palms
and drip­ping to the ground.
Whose fin­gers were those?
More than 50 years lat­er,
I remem­ber that blue flame,
and my heart near­ly bursts
with sor­row.

via Aeon

Relat­ed Con­tent 

The “Shad­ow” of a Hiroshi­ma Vic­tim, Etched into Stone Steps, Is All That Remains After 1945 Atom­ic Blast

This 392-Year-Old Bon­sai Tree Sur­vived the Hiroshi­ma Atom­ic Blast & Still Flour­ish­es Today: The Pow­er of Resilience

Haunt­ing Unedit­ed Footage of the Bomb­ing of Nagasa­ki (1945)

Watch Chill­ing Footage of the Hiroshi­ma & Nagasa­ki Bomb­ings in Restored Col­or

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

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