Zinzin

Archives for February 2014

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The Brand Identity 100: Japan Airlines (JAL)

Japan Airlines logo

The Brand Identity 100

No.98: Japan Airlines

In 1989 after Japan Airlines and Japan Air System merged, Landor Associates was hired to rebrand the airline. Landor’s efforts resulted in “grounding” the airline’s majestic red-crown crane livery, above, called tsurumaru (鶴丸) or “crane circle,” in favor of a drab-on-drab all-type treatment with decorative red box and complimentary gray rectangle. This visual travesty somehow managed to elude the brand authorities for nearly thirteen years. I know, I cringed every time I witnessed a JAL flight climbing out of SFO during this period; yes indeed, if getting stuck on the 101 freeway could be any worse, Landor’s design somehow managed to make it utterly unbearable. So when in 2002 JAL announced another rebranding campaign, you can imagine how excited I was; but that renewed sense of of hope quickly turned to horror when Landor was tasked — again — for the redesign. Needless to say, the ensuing nouveau drab-on-drab sans-serif all-type treatment with action swoosh de jour was no improvement.

Thankfully in January, 2011, following its corporate restructuring, Japan Airlines returned to the classic tsurumaru logo:

The Tsurumaru JAL logo was created in 1958 by Jerry Huff, the creative director at Botsford, Constantine and Gardner of San Francisco, which had been the advertising agency for Japan Airlines from its earliest days. JAL had used several logos up until 1958. When the airline arranged to buy new DC8, they decided to create a new official logo to announce the inauguration of their jet service world wide.

In the creation of the logo, Huff was inspired by the personal crests of Samurai families. In a book he’d been given, We Japanese, he found pages of crests, including the crane. On his choice of the crane, he writes: “I had faith that it was the perfect symbol for Japan Air Lines. I found that the Crane myth was all positive—it mates for life (loyalty), and flies high for miles without tiring (strength.)” (Wikipedia: Japan Airlines)

This harkens back to a bygone era in which a creative director could “have faith” that he had created the perfect design, without relying on market research, focus groups and quant maps to bleed the soul out of a design.

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The cinema and visual poetry of the Lettrists of Lettrism (AKA Lettrisme or Letterism)

Littrist cinema
Stills from Maurice Lemaitre’s Le Film Est Deja Commencé? (1951). Image from Vertigo (see below).

Lettrism (or Lettrisme or Letterism) is a French film and visual poetry movement that enjoyed a brief heyday as the avant-garde du jour in 1950s Paris, and is often associated with the French Revolutionary Student Movement of 1968. Founded by Elvis lookalike  Isidore Isou (born Ioan-Isidor Goldstein, 1925-2007), Lettrism influenced other forms of art and poetry in Europe and Latin America up to the present and likely into the future, even as most Viners and Snapchatters remain unaware of this strange fold in the space-time continuum of art.

From the Wikipedia article on Lettrism:

Lettrism is a French avant-garde movement, established in Paris in the mid-1940s by Romanian immigrant Isidore Isou. In a body of work totaling hundreds of volumes, Isou and the Lettrists have applied their theories to all areas of art and culture, most notably in poetry, film, painting and political theory. The movement has its theoretical roots in Dada and Surrealism. Isou viewed his fellow countryman, Tristan Tzara, as the greatest creator and rightful leader of the Dada movement, and dismissed most of the others as plagiarists and falsifiers. Among the Surrealists, André Breton was a significant influence, but Isou was dissatisfied by what he saw as the stagnation and theoretical bankruptcy of the movement as it stood in the 1940s.

In French, the movement is called Lettrisme, from the French word for letter, arising from the fact that many of their early works centred around letters and other visual or spoken symbols. The Lettristes themselves prefer the spelling ‘Letterism’ for the Anglicised term, and this is the form that is used on those rare occasions when they produce or supervise English translations of their writings: however, ‘Lettrism’ is at least as common in English usage. The term, having been the original name that was first given to the group, has lingered as a blanket term to cover all of their activities, even as many of these have moved away from any connection to letters. But other names have also been introduced, either for the group as a whole or for its activities in specific domains, such as ‘the Isouian movement’, ‘youth uprising’, ‘hypergraphics’, ‘creatics’, ‘infinitesimal art’ and ‘excoördism’.

Vertigo Magazine has an excellent article about Lettrism, The Negation of Cinema: Some Brief Notes on Letterist Cinema 1950 – 1952, by Louis Benassi; here are some excerpts to further elucidate the story of Lettrism: [Read more…] about The cinema and visual poetry of the Lettrists of Lettrism (AKA Lettrisme or Letterism)

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Pop bands are brand names in themselves

“The music industry is a strange combination of having real and intangible assets: pop bands are brand names in themselves, and at a given stage in their careers their name alone can practically guarantee hit records.”
~Richard Branson [Emphasis ours]

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Describing the color white to a blind person

Einstein and the Swan
Einstein: Wikimedia Commons | Swan: Robert Woeger

I have been searching online for years for this story that’s been half-submerged in my memory, with no luck; I finally found it in an old journal entry dated June 8, 1985. It was cut out of a newspaper, but I have no idea which one, and I can’t find this exact version of the story anywhere:

One day Einstein was asked by a pesky reporter to describe his theory of relativity in a few simple words. He responded with the following story:

“A man was asked by a blind man to describe the color white. The man said, ‘White is the color of a swan.’ The blind man said, ‘What is a swan?’ The man said, ‘A swan is a bird with a crooked neck.’

“The blind man asked, ‘What is crooked?’ The man was becoming impatient. He grabbed the blind man’s arm, straightened it and said, ‘This is straight.’ Then he bent it and said, ‘And this is crooked.’

“Whereupon the blind man quickly said, ‘Yes, yes, thank you. Now I know what white is.'”

So there’s the first clue why I could never find this story online — I had thought it was one of John Cage’s zen stories, but it’s actually a story told by Einstein. This in itself is a good illustration of the fallibility of memory. Here is another version I found, and this fits the pattern of all the references I found to this story:

Einstein and his blindfriend. This story shows how complex Einstein could be. Not long after his arrival in Princeton he was invited, by the wife of one of the professors of mathematics at Princeton, to be guest of honor at a tea.-Reluctantly, Einstein consented. After the tea had progressed for a time, the excited hostess, thrilled to have such an eminent guest of honor, fluttered out into the center of activity and with raised arms silenced the group. Bubbling out some words expressing her thrill and pleasure, she turned to Einstein and said: “I wonder, Dr. Einstein, if you would be so kind as to explain to my guests in a few words, just what is relativity theory?”

Without any hesitation Einstein rose to his feet and told a story. He said he was reminded of a walk he one day had with his blind friend. The day was hot and he turned to the blind friend and said, “I wish I had a glass of milk.”

“Glass,” replied the blind friend, “I know what that is. But what do you mean by milk?”

“Why, milk is a white fluid,” explained Einstein.

“Now fluid, I know what that is,” said the blind man. “but what is white ?”

“Oh, white is the color of a swan’s feathers.”

“Feathers, now I know what they are, but what is a swan?”

“A swan is a bird with a crooked neck.”

“Neck, I know what that is, but what do you mean by crooked?”

At this point Einstein said he lost his patience. He seized his blind friend’s arm and pulled it straight. “There, now your arm is straight,” he said. Then he bent the blind friend’s arm at the elbow. “Now it is crooked.”

“Ah,” said the blind friend. “Now I know what milk is.”

And Einstein, at the tea, sat down.

Now the plot thickens. Here is a similar version of the milk story, but with Einstein now completely out of the picture, as told by the Hungarian-British writer George Mikes, in one of his books, which I found quoted in a post to the Pakistan Gardening Forum, of all places:

A blind man asks a young girl to describe milk. The young girl is astonished that he doesn’t even know what milk is. “Milk is white,” she tells him. The old man tells her that he is blind and doesn’t know what white means. The young girl tells him that this is very easy to explain and tells him that a swan is white. The old man tells her that a swan may be white, but he has never seen a swan. “It has a curved neck,” she tells him. The blind man says that he has no idea what ‘curved’ is. She lifts her arm, bends her wrists forward like a swan’s neck. “Feel it,” she says, “that’s curved.” The old man feels the girl’s arm, touches the girl’s wrist and exclaims joyfully: “Thank God. Now at last I know what milk is.”

What of this strange connection between the “white” things called “milk” and “swans”? Turns out that goes back to Hinduism and Sanskrit, according to the swan page on Wikipedia:

Swans are revered in Hinduism, and are compared to saintly persons whose chief characteristic is to be in the world without getting attached to it, just as a swan’s feather does not get wet although it is in water. The Sanskrit word for swan is hamsa or hansa, and it is the vehicle of many deities like the goddess Saraswati. It is mentioned several times in the Vedic literature, and persons who have attained great spiritual capabilities are sometimes called Paramahamsa (“Great Swan”) on account of their spiritual grace and ability to travel between various spiritual worlds. In the Vedas, swans are said to reside in the summer on Lake Manasarovar and migrate to Indian lakes for the winter. They’re believed to possess some powers such as the ability to eat pearls. They are also believed to be able to drink up the milk and leave the water from a saucer of milk adulterated with water. This is taken as a great quality, as shown by this Sanskrit verse:

Hamsah shwetah, bakah shwetah, kah bhedah hamsa bakayo?
Neeraksheera viveketu, Hamsah hamsah, bakah bakah!

(The swan is white, the duck is white, so how to differentiate between both of them? With the milk-water test, the swan is proven swan, the duck is proven duck!)

I guess the ancients required empirical evidence to distinguish a swan from a duck, a task that many modern humans can perform with relative ease.

Of all the versions of this story that might be floating around the universe, I like the original one I clipped from an unknown newspaper all those years ago, because to me the idea of describing the color white to a blind person is much more abstract and interesting than describing what milk is, since milk, after all, is a substance that can be discerned by other senses. But how can you possibly describe “white” without referencing other things? Such is relativity.

Coda: I have now found printed source attribution for the second Einstein story (still can’t find mention of the first): The Chicago Daily News, as quoted in the journal New Outlook, May 1952, p. 33 (p.278 of the downloadable PDF of all 1952 issues together). Thanks Google Books!