Thursday, 1 March 2018

Friday Hack Chat: Everything PCB

It was not too long ago that all PCB design packages were proprietary. Getting PCBs made was expensive, and if you tried to do this over the Internet, the best way was to download a board house’s proprietary software, design your board in their software suite, and send your boards off to be made. A 5 cm square board would cost two hundred dollars. I know this to be true because I’ve said it before, and no one has corrected me.

For this week’s Hack Chat, we’re talking Everything PCB with OSH Park. OSH Park is the leading creators of perfect purple PCBs. They have POGs, and for the last two weeks, they’ve been one of the few places you can send some Gerbers to and have it manufactured in a timely manner if you live in the US. Because China was closed.

For this week’s Hack Chat, we’re going to be talking about everything PCB. How do you do castellated holes? How do you mill slots and square or otherwise non-round holes? Internal cutouts? Stop mask expansion? Artwork? Panelization? Why purple? More POGs!

Our guests for this chat will be [Dan Sheadel] and [Drew Fustini] of OSH Park, and they’re going to be there answering all your questions. [Dan] has been around OSH Park from the beginning and enjoys designing tiny useless robots and mentoring students building better ones. [Drew] is an Open Source hardware developer, firmware designer, a BeagleBoard board member, and is usually found at hardware meetups wearing purple.

join-hack-chat

Our Hack Chats are live community events on the Hackaday.io Hack Chat group messaging. This Hack Chat is going down Friday, March 2nd at noon, Pacific time. Want to know what time this is happening in your neck of the woods? Have a countdown timer!

Click that speech bubble to the right, and you’ll be taken directly to the Hack Chat group on Hackaday.io.

You don’t have to wait until Friday; join whenever you want and you can see what the community is talking about.



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Escaping the Onslaught

In the third in her series of Essays, writer and journalist Madeleine Bunting grapples with what happens when our bodies and minds can no longer sustain the sensory onslaught offered by digital media, with countless items constantly competing for our attention. For Madeleine herself, the only way to regain her ability to pay deep attention and articulate complex ideas was to cut herself off from digital media for a while; and she recalls how she regained her ability to write during a long and lonely trip to the beaches of the Outer Hebrides.

from The Essay http://ift.tt/2oxI5nw

Wednesday, 28 February 2018

Second-Degree Bern

DES MOINES, Iowa—At a rally on Friday to endorse his former Iowa campaign coordinator, Bernie Sanders dusted off the stump speech that nearly propelled him to victory here two years ago and added some obligatory references to the man he is backing for a local congressional seat. “Pete D’Alessandro understands that … we need fundamental campaign finance reform,” Sanders told a crowd of about 250 supporters gathered in a converted auto glass shop. “Pete knows that we’re not going to cut Social Security, we’re going to expand Social Security,” he continued, and “Pete understands that we must have … a government that represents all of us, not just the 1 percent.”



from Slate Articles http://ift.tt/2EZDFA4

Trying to Understand YouTube Success

Rather than dreaming of being a film star, kids now dream of being a YouTuber, but what does that entail? Video producers and viewers wage wars on channels many people have never heard of. At Vice, Joe Zadeh spends time in Will Lenney’s London flat to understand the life of a YouTube celebrity. That life involves money, yes, fans and self-employment. It also involves days glued to various screens, responding to followers, a fragile sense of self-worth, sleepless nights producing content and anxiety about career longevity. England has an especially robust YouTube culture, with more than 250 channels that have one million subscribers each. That’s a lot of traffic, and it generates a lot of revenue for their creators. For many of us, the idea of self-employment implies freedom, but very little about Lenney’s YouTube career seems liberating.

“I’ve never loved anything as much as I love YouTube,” says Will. “But I have started to realise how it affects me. When one of my videos has a good first hour, I get so happy and sometimes I step back and think: ‘Hang on, these numbers on a screen are controlling my entire emotional state. Fuck, that’s dangerous.’ I feel good, but shit. It’s like my generation’s crack cocaine.”

“Could you go a day without looking at your YouTube analytics?”

“I’d rather go without sleep,” says Will, smiling, but in a “no, honestly” kind of way. “It’s an obsession.”

And yet, despite all the hard work they put in, YouTubers are constantly being reminded of how precarious their form of labor is. Will seems resigned to the fact that, at any point, this might all just go away. “We all have a sell-by date on this,” he says. “There will come a time when people don’t give a toss about my videos anymore. I’m just working on growing my skills in such a way that I can prolong that date.”

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Kara Walker’s Subtlety

Natalie Hopkinson | A Mouth Is Always Muzzled: Six Dissidents, Five Continents, and the Art of Resistance | The New Press | February 2016 | 14 minutes (3,721 words)

* * *

Like a web
is spun the pattern
all are involved!
all are consumed!
Martin Carter

Inside the abandoned Domino Sugar Refinery in New York, the first thing that hits you is the smell: over a century’s worth of industrial grime, clinging to black, molasses-coated walls. At first whiff, it is kind of sweet, like stale cake. As you go deeper into the cavernous brick building, it gives way to a sour curdling. As my ten-year-old daughter, Maven, describes it: “It’s like how my cat smells when he throws up.”

Maven, my friend Izetta, and I are among more than a hundred thousand people who make a pilgrimage in the summer of 2014 to pay homage to the “Sugar Sphinx,” the seventy-five-foot-long, forty-foot-high creation of Kara Walker, one of the most important and provocative artists working in the United States. The sculpture is forty tons of sugar molded into a ghostly white apparition, part mammy, part sphinx. The line to see her takes more than an hour to travel and stretches out for four long Brooklyn blocks. I spot the writer Gaiutra Bahadur, whose recent book, Coolie Woman, explores the history of indentured sugar workers in Guyana. Bahadur’s research on sugar plantation life and its bitter aftertaste among Guyanese women speaks forcefully to the exhibit we came to see. I wave Bahadur over to join us in line.

The installation’s title, displayed in bold black type painted along the Domino Sugar factory’s brick façade:

A Subtlety

or the Marvelous Sugar Baby

an Homage to the unpaid and overworked Artisans who
have refined our Sweet tastes from the cane fields to
the Kitchens of the New World on the Occasion of the
demolition of the Domino Sugar Refining Plant

The original Domino factory—first built in 1850s Williamsburg— was being torn down, along with the stories of generations of lives that it touched around the world. The factory was just one stop in the sugar industry’s “triangular trade” that created the blueprint for the globalized economy. Investors came from Europe; labor came from Africa; the cane fields were located in points across the Global South. The Domino refinery was the final step before the sugar reached consumers. Raw sugar would arrive at Domino’s forty-thousand-square-foot facility. Through the magic of refinery, pristine white sugar would come out. The profits that followed made sugar a key fuel of Empire.

The title, A Subtlety, is taken straight from history. Centuries ago, “subtleties” referred to elaborate, edible toys made of sugar. These exotic treats and status symbols were first made in the Middle East and popularized among the seventeenth-century European aristocracy. These “subtleties” could be trees, architectural models, or depictions of peasants holding baskets of fruit. There was nothing subtle about them, given what a rare and expensive luxury sugar was at the time. Unveiled at dinner parties, these were ostentatious displays of the host’s clout. The sugar sculptures could also be used to send more subversive messages. “Sly rebukes to heretics and politicians were conveyed in these sugared emblems,” writes Sidney Mintz in Sweetness and Power.

Kara Walker is a MacArthur genius known for her black-and-white palette and raw, sexual reenactments of American history. The artist seized the occasion of the demolition of the factory as an opportunity to invite the public to consider sugar’s history of power, conquest, luxury, and sex. Walker directed a small army of artisans over several weeks to construct her vision of the Sugar Sphinx. The National Endowment for the Arts, Domino Sugar, and the private gallery Sikkema Jenkins & Co. were among the sponsors lined up to support the production. It is the kind of razzle-dazzle spectacle only possible in a country with food to spare.

Admission to the installation is free. We are encouraged to post responses under the #karawalkerdomino hashtag. That made participants an essential part of the artistic performance. We don’t just remember the sexualized horrors of plantation life; we are participants, co-conspirators, and consumers.

Inside the old factory, we follow a trail of “sugar babies,” life-size statues of brown boys rendered in brown sugar, shirtless and covered in loincloths, carrying baskets, also created by Walker. They are arranged as though cutting a path in the fields on the way to their mother. We snap a photo of my friend Izetta, who is less than five feet tall, head-to-head with a sugar baby. One sugar baby’s basket is tossed over his shoulder. Another balances his basket on his back. Their smiles aim to please.

We don’t just remember the sexualized horrors of plantation life; we are participants, co-conspirators, and consumers.

Soon, though, we see that New York City’s July heat has brutalized some of the sugar babies. One has collapsed in a puddle of black syrup. His creepy light smile is perfectly preserved, as his body parts lie violently askew. It looks like a crime scene. We see another fallen sugar baby: a massacre. My daughter Maven snaps more photos with her tablet.

Then we reach the Sugar Sphinx herself. As per all monuments, she commands authority through sheer scale. Crouching at forty feet tall, her firm breasts and large white areolas stand at attention. She has the same African nose and imperious cheekbones of her creator, Walker. Wide eyes stare off into the distance, blank as the Egyptian. Her lips met into two thick bows. Her expansive nose tilts upward. Nostrils flare with delicious impertinence.

A wide handkerchief covers her head and knots above her left eye, a crown. Leaning regally on front paws, her countenance is that of the imperial lioness yawning at her place atop the food chain. Bow down, bitches.

Kara Walker's Sugar Sculpture In Williamsburg, Brooklyn

(Photo by Robert Nickelsberg/Getty Images)

People scope out places to take selfies all around her meaty limbs, carved in the fertile curves of a hip-hop video vixen. All around us, cell phone cameras pop off everywhere. The crowd forms several small bottlenecks at the back, where her feet are tucked beneath a rear end arched impossibly high. When we do arrive at this final destination, everyone is caught off guard by the sculpture’s level of detail; it is easily the largest vagina any of us have ever seen. A black woman wearing sunglasses, a curly weave, and a long- sleeved body-hugging dress works on a pose for her #karawalkerdomino response. A thirtyish dreadlocked black man in a red shirt stands ready with an iPhone and telephoto camera to snap the woman, who faces us with her back to the Sugar Sphinx, and raises clasped hands up over her head. When the model’s index finger stops bull’s-eye on the Sugar Sphinx’s long, meaty labia, the photographer gestures for her to freeze.

He gets off several snaps of her manually penetrating the Sugar Sphinx with her index fingers. He’s just getting warm when an exhibit volunteer, a twentyish white woman wearing a CreativeTime T-shirt, intervenes. She exchanges a few words with the model I could not hear, and the photo shoot is over.

I ask the model what happened. “She said that’s not allowed,” she tells me, gesturing toward the sweet pussy behind her. “I mean, what else were we supposed . . . ” The dreadlocked director gives a smirk. “I guess it’s . . . un-American . . . or something,” he shrugs.

* * *

We have come to expect bizarre reactions from sugar. It is sensory and symbolic overload. Refined sugar was first marketed as a drug. Processed and presented as a gift, it expresses love and promises carnal pleasure. The history and ongoing agony caused by sugar are mostly hidden from public view. Its sexual brutality is shrouded by amnesia and silence. Much like the twenty-first-century costs paid for smartphones, cheap clothes, and disposable trinkets, it’s out of sight, out of mind. For those of us with roots in the Caribbean, our destinies were shaped by the demands of sugar and plantation life, and the historic moment in the eighteenth and nineteenth centuries when they became engines for Western empires. Our domestic lives are still being shaped by the culture of domination that took root in those fields.

“The slave trade, sugar’s sickening by-product, would eventually claim its place alongside the Gulag, the killing fields and the concentration camps as one of the greatest atrocities in human history,” Andrea Stuart explains in Sugar in the Blood. The “triangular trade” system between the sugar estates in the Global South acted as a buffer between European and American consumers and the brutalities that produced them.

European powers were not totally ignorant of the moral hazards involved. Speaking in 1563, Great Britain’s Queen Elizabeth I warned that “if any Africans were carried away without his free consent it would be detestable and call down the vengeance of Heaven upon the undertaking.” But as Stuart writes, sugar profits helped the English forget, and ultimately led them to become the “greatest slaving nation in the world.” Slavery drove down prices and expanded access beyond the elite with the leisure and wealth to amuse themselves with “subtleties.”

Writing more than two hundred fifty years ago, the French novelist Voltaire noted the gap between Western material comforts and the price paid for them in his darkly satirical travelogue Candide. The protagonist meets a Guinean-born enslaved man in Suriname (Dutch Guiana) who is missing an arm and a leg. The worker explains that he lost an arm in the sugar mills; when he attempted to run away, his Dutch master cut off a leg. “This is the cost of the sugar you eat in Europe,” the enslaved man explains.

As sugar became a mass product, it became a dietary staple in Europe. Like tea, “sugar came to define the British character,” Mintz notes. As the masses became addicted to sugar, profits exploded. Sugar generated piles of cash for the European and American investors. Slave labor is what made this transformation from a precious luxury to a mass product possible.

Large Scale Sugar-Coated Sculpture Displayed In Brooklyn's Former Domino Sugar Refinery

(Photo by Andrew Burton/Getty Images)

The history of Haiti, the only country poorer than Guyana in the Americas, is also a story of sugar. At the time Haiti liberated itself in 1804, it was the French Empire’s top sugar producer. It seems the global economic powers have not known what to do with these former sugar colonies outside this paradigm of domination and exploitation. Many of the atrocities that followed Haiti’s liberation were bald attempts to dispose of these former workers and their descendants, now considered superfluous. In 1937, Dominican Republic dictator Rafael Trujillo (also known as “El Jefe”) ordered the murder of tens of thousands of migrant Haitian sugar workers. Edwidge Danticat fictionalizes this massacre in her dazzling 1998 novel The Farming of Bones. Through exhaustive historical footnotes Junot Díaz tells the story of this massacre, which cursed successive generations of Dominicans, in his masterful The Brief and Wondrous Life of Oscar Wao.

Our domestic lives are still being shaped by the culture of domination that took root in those fields.

Even less visible still are the narratives that spring forth further down the Atlantic. These true tales strike at the deeply gendered nature of plantation exploitation that Walker’s installation so vividly brought into focus. On sugar plantations, African enslaved women were always greatly outnumbered by men of all races. Their sexual attention was in great demand, as black women greatly outnumbered white women as well. As many of the colonies were being established, ratios of 100 men to 1 woman were not uncommon. The lack of available female partners left these societies in a “feral state” leading to bestiality and other debasement, Stuart notes. Worker living quarters allowed no sexual boundaries within families forced to share cramped spaces. On plantations in the American South and the West Indies, it was common for white men to sexually brutalize black women. Many American plantations were often owner-occupied and the owners lived among a society of other whites, where cultural norms encouraged them to be discreet in their sexual relations with enslaved women. In the West Indies, where more of the planters were absentee owners, a more freewheeling sexual culture took hold. It was common for white men and overseers left to manage the plantations to sexually brutalize enslaved women, and few bothered to hide it. “White men extended their dominion over Negroes to their bed, where the sex act itself served as a ritualistic reenactment of the daily pattern of social dominance,” as one scholar noted. The emerging mulatto class in both the American South and the West Indies visually attests to this norm. My own origins may be traced to such liaisons. At the time of emancipation, one British Guiana owner named John Hopkinson had willed his estate, including the £36,270 reparation payment approved by the British Parliament for 713 slaves, to his nine children he fathered with two mulatto sisters.

Enslaved black women were expected to work the fields as a man, take floggings as a man, and make babies like a woman—often at the same time. Under Dutch rule in the Berbice colony in present-day Guyana, plantation owners clung fiercely to their independence and rejected any attempt to protect the welfare of slaves. Many Caribbean planters eventually acquiesced to policies regulating the number of lashes allowed as punishments. Some historic accounts nonetheless have Guyanese women and a girl as young as seven years old taking hundreds of lashings during a single punishment.

British planters took control of the plantations in Guyana, with many switching from cotton and tobacco to sugar to ride the boom. One planter lamented his limited choices in trying to discipline women: “It became clear that planters, should they be deprived of the whip over women, felt they had not alternative to solitary confinement.”

Gendered oppression did not stop in the fields. In the frenzy over getting a piece of the £20 million bailout to slave owners, the widow of Rev. Simon Little, stationed in Jamaica, pled for higher payout on those grounds. The widow had been living in England off the proceeds from fourteen urban slaves she owned in Jamaica. Mrs. Little feared they would not fetch top dollar from Parliament because “out of the number, 10 were females, but from that circumstance, they have more than doubled their original number, and of course doubled my income. I speak strongly on this subject as my existence depends on the rent of these few negroes and what am I to do when seven-eights of my income are taken away?”

Enslaved women were often prostituted to raise more money for plantation owners and overseers. Their poor health led to low fertility levels, and many enslaved women also sought to get some control of their bodies through abortion. The few white women in residence on the colony were often just as brutal toward enslaved workers. However, rape of white women was also a tool of revenge by black men.

A narrative of gender domination runs through one of the most triumphant plots in Guyana history: On February 23, 1763, an Akan enslaved man named Cuffy led five thousand in a revolt against his Dutch slave masters on a sugar plantation. This date is commemorated during Guyana’s annual Mashramani festivities that take place on February 23, and the fifteen-foot-tall bronze Cuffy monument by the sculptor Philip Moore is one of Guyana’s most distinctive landmarks. It was the most successful uprising in the Americas until the Haitian revolution of 1804. Cuffy ruled as governor of Berbice for nearly a year before a Dutch naval fleet was deployed from the Netherlands to regain control of the colony.

Large Scale Sugar-Coated Sculpture Displayed In Brooklyn's Former Domino Sugar Refinery

(Photo by Andrew Burton/Getty Images)

One of the first things that Cuffy did after seizing command of a plantation in Berbice was to take the white plantation mistress as his “wife.” Cuffy also reenslaved many formerly enslaved African women to work in the sugar plantations during his brief reign. This notion of enslaved men recapturing the manhood deprived them on sugar plantations by conquering white women sexually also shows up in Guyanese fine art. Before the painter Aubrey Williams, a founder of the Caribbean Arts Movement, left to make his career in London, he created the 1960 Revolt, which was banned from being exhibited during colonial times, but is now part of the permanent collection in Guyana’s Castellani House. In the painting commemorating the 1763 uprising, we see the back view of a shirtless enslaved man. His shackles have been broken. His right arm is raised high with a cutlass (a machete). Scars from lashes lace his back. He faces a white person whose face and hands have been hacked off, as well as a bare-breasted white woman who’s just been raped.

In the early 1960s, Janet Jagan, the white, American-born wife of the People’s Progressive Party co-founder Dr. Cheddi Jagan who would eventually succeed him as president, argued for the right to exhibit the painting. Jagan later made sure the painting was included in the national collection at Castellani House, according to the painter Bernadette Persaud, who served with Jagan on the board of Castellani House. “Why can’t Aubrey show the brutality of slavery?” asks Persaud. “Someone has to articulate it. Otherwise you will only get a superficial view of this country. Our parents never talked about what happened at the sugar estates. The women who were trapped and how they survived.”

The more successful revolt in Haiti, in 1804, inspired fear of more uprisings in the Americas. In 1807 most European nations banned transport of slaves across the oceans. For enslaved women, this only made heavier their “dual burdens of production and reproduction.” It fell to enslaved women to continue laboring as a cog in the machinery of sugar production, but now they were also expected to be the machine producing more cogs. Many enslaved women were desperate. Too sick to work, many female slaves committed suicide, poisoned their owners, or ran away, Woolford notes.

Walker’s installation examined a collective history that remains mostly private: scenes taking place behind closed doors on far-off plantations and in kitchens and sleeping quarters.

Well before the last sugar plantations ended slavery in Brazil in 1888, sugar planters discovered a new way to replenish the pool of cheap labor: slaves were replaced with large numbers of indentured workers. By the time the Domino Sugar factory was opened, hundreds of thousands of these workers were being sent to sugarcane fields—a lion’s share came from India and were shipped directly to Guyana. The five-year contracts were supposed to be more humane and better regulated.

They were, but barely. Bahadur’s Coolie Woman: An Odyssey of Indenture is a grand telling of the lives of women and the toxic gender dynamics of sugar plantation life and its echoes in modern-day Guyana. There were too many men shipped to the plantations and not enough women, continuing to inflame this struggle over access to women. Indentured women were vulnerable to both jealous Indian partners and men of other races who were sexually interested. This gender imbalance also gave women sexual leverage. They could take new partners, and often did, as Bahadur notes.

Alcohol abuse and rum-shop culture are also part of this legacy. When they arrived from India, ganja, or marijuana, was the preferred medicine of solace for Indians, and they grew their own crops. But the British did everything they could to switch them to rum, which they produced, controlled, and taxed. Colonial authorities issued rum to indentured recruits as medicine. They imposed heavy license fees to grow ganja. Rum eventually caught on and rum shops popped up, creating a rum-shop culture that endures today, Bahadur writes.

Many indentured women, like the slaves before them, used natural methods of contraception and abortion. Women’s reproductive power and control continue to be a source of resentment to men around the world. The anthropologist Brackette F. Williams found these attitudes when she did fieldwork in Guyana in the 1980s. “Men say women start life ahead of men and remain ahead because they are born with an acre of land between their legs”—the ability to have children, Williams writes. On the other hand, men must “buy” land in order to have access to this “feminine acre.”

A culture of sexual and general violence endures. This practice of stripping and using belts to lash girl and boy children, as well as domestic and sexual abuse, have endured in my own extended family even after they immigrated from Guyana to North America in the 1970s and 1980s. In 2010, the year Bahadur visited Guyana, at least eighteen women died because of intimate partner violence in Guyana each month—four times the rate in the United States in 2007 and thirteen times the U.K. rate.

The cause of domestic violence continues to be sexual insecurities and jealousy. The method of cutting women down to size has not changed either. Most households in the Guyana countryside still have a cutlass (or a machete). Bahadur writes: “It’s the tool to chop cane, and it’s still an instrument to dismember women.” Farming of bones.

* * *

It is this nasty aftertaste that flooded our senses at Kara Walker’s Domino Sugar Refinery installation in 2014. The Sugar Sphinx is a forceful symbol of an exploitative global past that has not passed. In fact, it was being recreated right in front of us as people took selfies that mocked the Sugar Sphinx, sexualized her, and humiliated her. They tried to take her down from her sweet throne.

The Sugar Sphinx is a monument to black women, that mighty mode of production that generated the most valuable commodity of all: unpaid workers who were the collateral that made Empire possible. Walker’s installation examined a collective history that remains mostly private: scenes taking place behind closed doors on far-off plantations and in kitchens and sleeping quarters. She made this history and our still troubling reactions to them exuberantly public. Far from gone, the basic carnal impulses that drove her exploitation are never far below the surface.

The same can be said about the basic dynamics around notions of money, power, and luxury. Everything has a price. Two weeks after the exhibit closed to the public, the Sugar Sphinx was dismantled. Walker kept the left hand of the Sphinx as a souvenir. The sugar babies that survived were put up for sale, fetching upwards of $200,000. The Museum of Modern Art was among the collectors. A spinoff exhibit, African Boy Attendant Curio (Bananas), was on view at the Brooklyn Museum in 2015, and then traveled to Miami Beach where he mingled among moneyed collectors at Art Basel.

The rest of the exhibit, including the glorious Sugar Sphinx herself, was bulldozed along with the factory. Thus the material Sugar Sphinx vanished. She is reduced to our memories, an ocean of digital photos, a hashtag. She’s an angry ghost—the vengeance of Heaven, called down.

* * *

A former staff writer, editor, and culture critic at the Washington Post and The Root, Natalie Hopkinson is an assistant professor in Howard University’s graduate program in communication, culture and media studies and a fellow at the Interactivity Foundation. 

Copyright © 2018 by Natalie Hopkinson. This excerpt originally appeared in A Mouth Is Always Muzzled: Six Dissidents, Five Continents, published by The New Press and reprinted here with permission.

Editor: Dana Snitzky



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Move Slow and Break Less

Today’s designers move too fast and break too many things.

In Fast Company‘s Co.Design, Mike Monteiro advises the next generation of designers to slow down: to unionize, pursue licensing, raise standards, embrace regulation, and care more about the consequences of sacrificing ethics for speed.

There are two words every designer needs to feel comfortable saying: “no” and “why.” Those words are the foundation of what we do. They’re the foundation of building an ethical framework. If we cannot ask “why?” we lose the ability to judge whether the work we’re doing is ethical. If we cannot say “no” we lose the ability to stand and fight. We lose the ability to help shape the thing we’re responsible for shaping.

There’s no longer room in Silicon Valley to ask why. Designers are tasked with moving fast and breaking things. “How” has become more important than “why.” How fast can we make this? How can we grab the most market share? How can we beat our competitors to market?

Today’s designers have spent their careers learning how to work faster and faster and faster. And while there’s certainly something to be said for speed, excessive speed tends to blur one’s purpose. To get products through that gate before anyone noticed what they were and how foul they smelled. Because we broke some things. It’s one thing to break a database, but when that database holds the keys to interpersonal relationships, the database isn’t the only thing that breaks.

Along with speed, we’ve had to deal with the amphetamine of scale. Everything needs to be faster and bigger. How big it can get, how far it can go. “A million dollars isn’t cool. You know what’s cool?” You know the rest of the line. When we move fast and break things and those things get bigger and bigger, the rubble falls everywhere.

You will sometimes lose your job for doing the right thing. But the question I want you to ask yourself is why you’re open to doing the wrong thing to keep your job. Without resorting to the level of comparing you to guards at Japanese internment camps, I’d argue there are paychecks not worth earning. An ethical framework needs to be independent of pay scale. If it’s wrong to build databases for keeping track of immigrants at $12 an hour, it’s still wrong to build them at $200 an hour, or however much Palantir pays its employees. Money doesn’t make wrong right. A gilded cage is still a cage.

You’ll have many jobs in your life. The fear of losing a job is a self-fulfilling prophesy. Fear makes it less likely that you’ll question and challenge the things you need to question and challenge. Which means you’re not doing your job anyway.

The first part of doing this job right is wanting to do it right. And the lost generation of designers doesn’t want to do it right. They found themselves standing before a gate, and rather then seeing themselves as gatekeepers they decided they were bellhops.

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Asking For It

Piper J. Daniels | Hotel Amerika | Winter 2017 | 12 minutes (3,365 words)

When I was a girl, the thing I loved most was the game Light as a Feather. Back then, I felt weightless when any girl had her hands on me, so lying there with six girls’ fingers tucked beneath my body, I’d float to the ceiling, flushed and breathless. The touching was permissioned, so I could just enjoy it, though there was, of course, that fear of the occult. In the days that followed the game, I’d worry about the evil spirits that might’ve entered me. I would lie awake feeling something of the devil a-flicker inside.

Light As A Feather was a ritual performed in murmuring secrecy. It was sexy and witchy, but did not require me to invite anyone or anything inside. Ouija, on the other hand, was a kind of penetration I was not yet prepared for, a game my mother called the occult version of asking for it. 

There are many reasons why in girlhood, we become necessarily preoccupied with possession. It makes sense—the fascination, as you are trying so desperately to grow into your body, with the dark thing that would drag you away. For girls are taught that the zenith of our lives occurs when we are most deeply inhabited by another. It is no coincidence in The Exorcist that the devil selects Regan for writhing. She is a pre-teen, which means most poised to be entered.

Once upon a time, everything carnal or feral in me was made, by faith, moribund.  For fourteen years, my body remained this way — untouchable, untouched.

Once upon a time, I had no idea what I felt like inside. I’d lie in bed at night, fingers pinned beneath the small of my back so that God would not mistake a single movement for a sin.

It was only a matter of time before I was broken open.

***

He was, at the time, my best friend. When I wouldn’t let him kiss me, he shoved his fingers in my mouth. They were cold and smelled sharply of clementines.

And then it happened that he wormed my clothes away, and made me try things on, made me spin in a circle, motioning with his finger, a 360-degree humiliation.

He choked me out on the heart-shaped canopy bed my father built for me when I was a little girl. There was a Maglite under the mattress I used to read past my bedtime, and he fished it out and beat me with it until I agreed to lie still.

“I love you,” he said, like I was an idiot not to know it. “I love you.”

As he entered me, the room went black and filled with tiny stars. I had no idea I was so connected inside.

It was over for maybe minutes, and then it was never over. [1]

For months afterward, I avoided the eyes of my mother, father, and sister. I was worried they could tell by my face that I was changed. And then there was the feeling that everyone could see and smell my hymen ripped open, that the bruised triangle between my legs would point now only to what was missing.

I kept thinking, this creature, this monster, that my friend whom I loved turned out to be — was it there all along? Or was it culled from his body by my body, twirling as his finger guided me, tracing slow circles in the air?

***

In the game Bloody Mary, where girls summon a murderous spirit in the mirror, the point is not to invite evil, to stir the supernatural pot. To summon evil is to acknowledge its inevitability, to address that each moment spent in safety feels like holding your breath. If being a girl means leaving this world in little pieces, let’s get it over with. In chanting, let us exact some small control, let it be clear when and how we are asking for it.

It was over for maybe minutes, and then it was never over.

Sleep was something to be avoided then. Within sleep, all the hidden things choiring like starlings.

The dream in which the graveyard slides into the sea, and I drink the water clogged by corpses’ long, still-growing hair.

The dream where I feel safe from harm in a field of sunflowers until one by one, they give me up like a name they swore they’d take to the grave.

So much of my life was spent in that blue hour of morning, too early for waking and much too late to fall asleep. I’d put myself in a kind of trance watching bloody true crime television. Like melancholic music when your heart is broken, sometimes the only thing you can do with a feeling is lean into it.

Fictional shows in which rapists were captured and punished enraged me. I preferred survivors of torture talking straight to the camera. Stalked, abducted, raped, shot at point-blank range. Then burned, tossed in a trunk, tied with rebar to a desert stone. The actresses reenacting the story crawling so convincingly across lush lawns in blood-soaked nightgowns or running through a dark wood with only half of their heads attached.

A documentary about Seattle singer Mia Zapata, who wrote a song about being murdered and spread in pieces all over town just before being killed by a stranger who strangled her with her own sweatshirt.

A documentary about the Tate murders, in which the crime scene photo of Abigail Folgers shows her less heiress, more lawn stain. Her last words to the man stabbing her, “You’ve got me.  I’m already dead.”

Maybe I was morbid to find comfort or, at the very least, distraction in these stories which were gruesome beyond my imagination. But I needed a break from the narrative I was living. The one where girls in my town were fish that fill a manmade lake, or fair chase pheasants set loose in the forest. The narrative where being hunted was the only thing they ever had in mind for us.

On a popular daytime talk show, footage of a body being exhumed. There are machines to help with the unearthing of the burial vault and tools to break its seal, revealing a cherry colored casket still draped in withered white roses. The shock of these bright colors coming out of the dirt makes it seem as though the casket too could be pried open to reveal a girl who is more like a Russian doll than a decomposing body or even a girl who would open her eyes, like the murder never happened, and say: I feel like a wet seed wild in the hot blind earth.[2]

When as children, my sister and I named Ken dolls after our enemies and buried them alive beneath the evergreens, and when we dug up dead frogs from the glittery coffins we made for them, praying over their tiny souls in tongues of necromancy, these were not merely games to us, though that is what we said. We knew survival would depend increasingly upon our relationship to resurrection.

***

And so, just as the corn was silking, all I could think about was driving till I hit the Pacific, becoming for all intents and purposes a ghost.

You see, I come from a town where no one leaves and there’s only one way a girl goes missing. Every few years, weighted to the bottom of a golf course pond or stuffed in a storm drain she will be discovered, made Legend.

You see, I come from a town where there’s only one way a girl is made Legend.

And in that town, that the air does not ring with them, that the new crocuses do not chatter with what has become of them, that the hushed ground is filled with them where they will remain forever, it is that more than anything that gave me the courage to leave.

Give me a world, I said aloud to no one.  You have taken the world I was.[3]

And a new world opened for me, by and by.

Each night in that blue light, they flickered across the ceiling. Pretty girls turned hungry ghosts who wanted to leave with me. I could see each of their lives like little boats upon the water, bright first, then burning, then snuffed out by the breakers of the sea.

I come from a town where no one leaves and there’s only one way a girl goes missing. Every few years, weighted to the bottom of a golf course pond or stuffed in a storm drain she will be discovered.

I will not say to you that the Legends as I experienced them were real, that I can prove how the room filled with strange heat, buoyed by their breath.

What I’m saying is whether they were real or mere projections of the mind seen with intense clarity, we belonged to one another. And knowing them, what was done to them, gave me one hundred new reasons to survive.

***

I began at dawn through the green maze of corn, an achingly familiar crop that dizzied suddenly with its vastness, its flickering infinity. I drove all day long, straight through Des Moines’ end-of-the-world darkness, where I made believe the few flickering lights were lanterns of the last survivors. Throughout Nebraska, day and night, earth and sky fused together, falling like a white sheet over me. That such monotony gave way to mountains was its own little miracle, though I couldn’t decide at first whether they made me feel sheltered or loomed over. By the time I got to Oregon, the clouds seemed close enough that you could reach your hand through the sunroof and come back with a fistful of nimbostratus.  And when at last I reached Seattle, lush and so fervently green it bordered upon narcotic, I knew for certain I would find heaven there.

The first thing I did was drive to the corner of 24th Avenue and South Washington Street, the place where Mia Zapata was made Legend. It felt like the only right place to start.  Twenty years had passed since her death, something like 5,520 days of rain, and it seemed to me she still smudged the earth, though there was nothing of her spirit there, which I knew would move through darkened rooms bright as aurora borealis.

I could see each of their lives like little boats upon the water, bright first, then burning, then snuffed out by the breakers of the sea

It was like stepping inside a house where you intuit immediately that something horrible has happened, except that there were no walls around it, making it that much harder to escape.

Aside from my books, I didn’t want anything that home had threaded through. Everything else I burned or left on the side of the road. What I needed, more than anything, was a perfect loneliness, pure and cold and bright. I found a studio two streets east of where Mia had lived when she’d been alive. With the apartment empty but for a mattress, windows clean, ceilings high, walls freshly white, I loved Seattle, which was more a city in the evening when its greenery folded into darkness. That first night, there was whiskey, and the Legends partnered and danced sweetly across the ceiling, and Nina Simone sang to a lover I hadn’t met yet: You’re spring to me / all things to me / don’t you know you’re life itself?

Back in high school, there were girls I loved for their beauty, and for their ability to receive pleasure without needing to return it. I would learn little things about them—a favorite song, a moon sign so I could joke that we were star-crossed or destined depending—but I did not use or remember their names. I wanted them for the way they kissed, the way they moved and sounded in the dark, that they smelled of rosehip and jasmine or Parliaments and Jameson, that beneath my tongue, they’d rise to the ceiling like steam. The only girls I named were the girls with whom things went terribly wrong.

For instance, there was I Should’ve Loved A Thunderbird Instead, who threw a brick through the window of my car, filled the driver’s seat with mayonnaise, and lit all of my shoes on fire before trying to fuck me in the driveway of my parents’ home.

There was What Spring Does To The Cherry Trees, who had feverish dreams I was the devil and tried, on more than one occasion, to spoon holy water into my hair before accosting me one day when I was at the dentist, marching right up to the chair to hit me in the face with the zippered end of her leather jacket.

In both instances, the authorities had to be called, and I authored wild explanations that absolved me entirely. I did not learn, in either instance, that for all the charm in the world, I would always be out of my depth until I could become a woman who could set her heart on something.

***

My favorite book as a girl was Truman Capote’s In Cold Blood. I found myself in the farewell letter Willie-Jay addresses to Perry, one the novel’s killers:

You are a man of extreme passion, a hungry man not quite sure where his appetite lies, a deeply frustrated man striving to project his individuality against a backdrop of rigid conformity. You exist in a half-world suspended between two superstructures, one self-expression and the other self-destruction.

The juxtaposition of individuality and conformity could be true of anyone, as could the notion of existing in a half-world. What frightened me then was the misplaced hunger, the way that Perry, pulled by confusion and desire, became a killer, a grown man who had yet to understand his appetite.

The trouble with being a girl is that you are expected to trade craving for hunger, hunger the specter that looms over you even as you sleep. And this makes you feel like a predator, a prowler in the lambs’ midst.

Being both evangelical and gay from birth, I worried at purity balls that my sinner’s skin would singe my satin gown. I was made to wear a purity ring that only a wedding ring could remove—this, an offering of love from my earthly and heavenly fathers.

What I knew that they did not: If God made me, he made me an aberration of nature.  Try as I might to people the wedding chapels of my imagination, there were other things consuming me, other fires, which burned the bridegrooms, and leveled the altars to ash.

It was with this same burning that I left my hometown, determined to find what I wanted and, for the first time in my life, to ask for it.

***

I learned Seattle by watching it like a television. Learned, for example, that I would need to trade my thick Midwestern skin for indifference. Learned that a morning’s bleariness was known to burn away like a marine layer, at which point the branches, hanging lush and wet and low, flickered for a bit in the wide pinking light. And on those days, people would stand in the street with reverence, or perhaps I imagined it that way. In any case, it made me feel that I was less alone.

I met her at a bar called Flowers, quiet and dark, three whiskies in.

From the start it was almost too much to look at her, so I stared instead out the windows, balmy with breath, tracing my fingers through their slow sweat.

The trouble with being a girl is that you are expected to trade craving for hunger, hunger the specter that looms over you even as you sleep.

When I worked up the nerve to be near her I was hooked right away by the friction between the few cautious words she afforded me and the way she knew, like no one had ever known, how to own me with her hot, hungry look. Those eyes that reduced continents to kindling, crisping planets of the Milky Way until the known universe scattered like ash from a cigarette’s sleeve and in that bar, it was only the two of us. And in that moment, I was the first woman ever made or the last one alive at the end of the world.

We compared scrapes born of war stories, and secretly, I named hers after summer constellations.

Southern Crown.
Northern Crown.
Arrow.
Archer.
Shield.

When I touched myself and was close to coming, I whispered her name, evoking her: a séance.

In the nights that followed, she was the specter. Bright, inscrutable orb darting the darkened room.

Every day the Legends got hungrier. I could hear the grinding of each twinkling maw. We were all starving in our own way, them because they’d been denied their rightful lives as women, me as a woman with the world before her too frightened and scarred to do a damn thing about it.

My days with them were lucid dreams. Their stories swirled around me, and if I wanted, I could pluck one from the air and ask her.

Legend who spoke of her body discovered in the dumpster behind Dot Liquor.

Legend who was murdered while playing Bloody Mary in the mirror.

Legends whose sweet mouths appeared still singing in the water, multiples of Millais’ Ophelia.

Legend three days shy of her sweet sixteen birthday party, who received instead the party where everyone searches and searches, finding nothing in the end but a crawl space filled with bone.

I say that I asked them for their stories, but over time, the room became cacophonous. It was sometimes hard to remember I wasn’t one of them. I was beginning to feel like my body was an Ouija board full of vague answers: yes, no, goodbye. Forever anticipating that moment where the wind shifts and the room moves from carefree to electric and malevolent.

The ghost I knew by heart was Mia. She was the only one who moved through the world with me. It was, after all, her neighborhood, and she was nice enough to show me around. We spoke through a kind of telekinesis, girl to ghost, and although it is strange to say so, Mia was my first Seattle friend. I would learn I wasn’t the only one who felt that way, that many girls in Seattle were descendants of Mia, beautiful and strange but because of her story, less innocent, walking home from the Comet Tavern, their keys tiny knives between their fingers, their eyes two fierce dogs gone hunting in the night.

In Buddhism, there is a creature known as the Hungry Ghost, a spirit characterized by great craving and eternal starvation. Small of mouth, narrow of throat, Hungry Ghosts are all desire, with no way to satiate. Sometimes they’ll receive a drop of water which evaporates upon the lips, or food, which bursts into flames before they can swallow. Each iota of desire comes with the consequence of pain, and being a woman had me like a Hungry Ghost. I am no longer willing to forfeit the wild and beautiful things I thirst for all for some craving gone quiet.

What I want now is a balance between woman and ghost.

A courage that has nothing to do with survival.

I want to eat a Clementine without thinking of his cold fingers.

I want Mia to eat my heart from cupped hands as Beatrice did Dante’s, and for everyone to vow on her behalf: I will not let him make of me a craven thing when bravery is so much sweeter.

I want to never forget the Legends, but to set them free, or to trap them in a lucid dream from which I will myself awake, so that I may finally see past them, see instead the first sailboats of morning upon the water, salty and cerulean, and wonder how I got so lucky. And wonder I am alive to know it at all.

“I want to be with someone who knows secret things,” Rilke said, “or else alone.” And I would like that to be my love letter to her.

I want her to see in perfect detail the things that might have destroyed me, and how I chose beauty instead. I want her to know so she never doubts it again, that she is commensurate of that beauty.

I want to move into the terror and the awe of this rare and beautiful thing between us, and hold there until we forget who we are, or how we might ruin one another, for as close and as long as she’ll let me.

And if ever she asks, without a word, I will gently
let her go.


[1] Heather McHugh
[2] William Faulkner
[3] Anne Carson

* * *

The essay first appeared in the Winter 2017 issue of Hotel Amerika, a biannual print literary journal based in Chicago, and is forthcoming in Daniels’ debut essay collection, Ladies Lazarus, from Tarpaulin Sky Press.



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