Valhalla's Things: Elastic Neck Top Two: MOAR Ruffles
Tags: madeof:atoms, craft:sewing, FreeSoftWear
piece; there is a slit in the middle that has been finished with topstitching.To do them I marked the slits, then I cut two rectangles of pocketing fabric that should have been as wide as the slit + 1.5 cm (width of the pocket) + 3 cm (allowances) and twice the sum of as tall as I wanted the pocket to be plus 1 cm (space above the slit) + 1.5 cm (allowances). Then I put the rectangle on the right side of the denim, aligned so that the top edge was 2.5 cm above the slit, sewed 2 mm from the slit, cut, turned the pocketing to the wrong side, pressed and topstitched 2 mm from the fold to finish the slit.
other sides; it does not lay flat on the right side of the fabric because the finished slit (hidden in the picture) is pulling it.Then I turned the pocketing back to the right side, folded it in half, sewed the side and top seams with a small allowance, pressed and turned it again to the wrong side, where I sewed the seams again to make a french seam. And finally, a simple rectangular denim flap was topstitched to the front, covering the slits. I wasn t as precise as I should have been and the pockets aren t exactly the right size, but they will do to see if I got the positions right (I think that the breast one should be a cm or so lower, the waist ones are fine), and of course they are tiny, but that s to be expected from a waistcoat. The other thing that wasn t exactly as expected is the back: the pattern splits the bottom part of the back to give it sufficient spring over the hips . The book is probably published in 1892, but I had already found when drafting the foundation skirt that its idea of hips includes a bit of structure. The enough steel to carry a book or a cup of tea kind of structure. I should have expected a lot of spring, and indeed that s what I got. To fit the bottom part of the back on the limited amount of fabric I had to piece it, and I suspect that the flat felled seam in the center is helping it sticking out; I don t think it s exactly bad, but it is a peculiar look. Also, I had to cut the back on the fold, rather than having a seam in the middle and the grain on a different angle. Anyway, my next waistcoat project is going to have a linen-cotton lining and silk fashion fabric, and I d say that the pattern is good enough that I can do a few small fixes and cut it directly in the lining, using it as a second mockup. As for the wrinkles, there is quite a bit, but it looks something that will be solved by a bit of lightweight boning in the side seams and in the front; it will be seen in the second mockup and the finished waistcoat. As for this one, it s definitely going to get some wear as is, in casual contexts. Except. Well, it s a denim waistcoat, right? With a very different cut from the get a denim jacket and rip out the sleeves , but still a denim waistcoat, right? The kind that you cover in patches, right? And I may have screenprinted a home sewing is killing fashion patch some time ago, using the SVG from wikimedia commons / the Home Taping is Killing Music page. And. Maybe I ll wait until I have finished the real waistcoat. But I suspect that one, and other sewing / costuming patches may happen in the future. No regrets, as the words on my seam ripper pin say, right? :D
trapperkeeper-scheduler-clojure
from the DebCI
reject_listsigal
smokeping
lxd
to incus
on his serversr-cran-rserve
(promptly
fixed/uploaded by maintainer!)smokeping
facter
packagepuppet-agent
new upstream version 8.4.0puppet-strings
from 2.9.0 to 4.2.1puppet-strings
with recent
versions of mdl
sigal
import random
random.choice(["front", "back"])
For the second piece I tried to use a piece of paper with the square
grid instead of drawing it on the fabric: it worked, mostly, I would not
do it again as removing the paper was more of a hassle than drawing the
lines in the first place. I suspected it, but had to try it anyway.
Then I added a lining from some plain black cotton from the stash; for
the slit I put the lining on the front right sides together, sewn
at 2 mm from the marked slit, cut it, turned the lining to the back
side, pressed and then topstitched as close as possible to the slit from
the front.
I bound everything with bias tape, adding herringbone tape loops at the
top to hang it from a belt (such as one made from the waistband of one
of the donor pair of jeans) and that was it.
I like the way the result feels; maybe it s a bit too stiff for a
pocket, but I can see it work very well for a bigger bag, and maybe even
a jacket or some other outer garment.
devscripts
package for uscan
to verify git tags signed with SSH keyspython-mediafile
and mutagen
to the latest upstream versionbabeltrace
puppet-strings
to 3.0.1ruby-mdl
, which is not
packaged yetruby-mdl
by rubocop
not being >= ~1.2xjnffi
to 1.3.9, as part of the work on jruby
he's been doingg10k
to latest upstreamnode-jose
to 4.10.4libical3
apticron
modprobe v4l2loopback exclusive_caps=1
The option exclusive_caps
configures the module into a mode where it
initially presents a write-only interface, but once a process has opened
a file handle, it then switches to read-only for subsequent processes.
Assuming there are no other camera devices connected at the time of
loading the module, it will create /dev/video0
.1
I experimented briefly with OBS Studio, the
very versatile and feature-full streaming tool, which confirmed that I
could use filters on the source video to fix the aspect ratio, and emit
the result to the virtual device. I don't otherwise use OBS, though, so
I achieve the same result using ffmpeg:
fmpeg -s 720x480 -i /dev/video1 -r 30 -f v4l2 -vcodec rawvideo \
-pix_fmt yuyv422 -s 720x405 /dev/video0
The source options are to select the source video mode I want. The
codec and pixel formats are to match what is being emitted (I determined
that using ffprobe
on the camera device). The resizing is triggered by
supplying a different size to the -s
parameter. I think that is equivalent
to explicitly selecting a "scale" filter, and there might be other filters
that could be used instead (to add pillar boxes for example).
This worked just as well. In Google Meet, I select the Virtual Camera,
and Google Meet is presented with only one video mode, in the correct aspect
ratio, and no configurable options for it, so it can't misbehave.
Future
I'm planning to automate the loading (and unloading) of the module and starting
the ffmpeg
process in response to the real camera device being plugged or
unplugged, using systemd events and services. (I don't leave the camera plugged
in all the time due to some bad USB behaviour I've experienced if I do so.)
If I get that working, I will write a follow-up.
Willy Brandt went down on his knees in the Warsaw ghetto, after a functioning democracy had been established in the Federal Republic of Germany, not before. But Japan, shielded from the evil world, has grown into an Oskar Matzerath: opportunistic, stunted, and haunted by demons, which it tries to ignore by burying them in the sand, like Oskar s drum.The comparison of Germany and Japan with respect to their recent history as laid out in Buruma s book throws a spotlight on various aspects of the psychology of German and Japanese population, while at the same time not falling into the easy trap of explaining everything with difference in the guilt culture. A book of great depth and broad insights everyone having even the slightest interest in these topics should read.
Ian Buruma, Wages of Guilt, Clearing Up the Ruins
This difference between (West) German and Japanese textbooks is not just a matter of detail; it shows a gap in perception.Only thinking about giving a halfway full account of this book is something impossible for me. The sheer amount of information, both on the German and Japanese side, is impressive. His incredible background (studies of Chinese literature and Japanese movie!) and long years as journalist, editor, etc, enriches the book with facets normally not available: In particular his knowledge of both the German and Japanese movie history, and the reflection of history in movies, were complete new aspects for me (see my recent post (in Japanese)). The book is comprised of four parts: The first with the chapters War Against the West and Romance of the Ruins; the second with the chapters Auschwitz, Hiroshima, and Nanking; the third with History on Trial, Textbook Resistance, and Memorials, Museums, and Monuments; and the last part with A Normal Country, Two Normal Towns, and Clearing Up the Ruins. Let us look at the chapters in turn:
Ian Buruma, Wages of Guilt, Romance of the Ruins
What is so convenient in the cases of Germany and Japan is that pacifism happens to be a high-minded way to dull the pain of historical guilt. Or, conversely, if one wallows in it, pacifism turns national guilt into a virtue, almost a mark of superiority, when compared to the complacency of other nations.
Hitler s doom and the emperor s speech, the end of one symbol and the odd continuity of another. Whatever their symbolic differences, both would be associated forever with ruins ruined cities, ruined people, ruined ideals.
Here the past had fossilized into something monumental or, as Adorno would have put it, museal.
The problem with this quasi-religious view of history is that it makes it hard to discuss past events in anything but nonsecular terms. Visions of absolute evil are unique, and they are beyond human explanation or even comprehension. To explain is hubristic and amoral. If this is true of Auschwitz, it is even more true of Hiroshima. The irony is that while there can be no justification for Auschwitz unless one believes in Hitler s murderous ideology, the case for Hiroshima is at least open to debate. The A-bomb might have saved lives; it might have shortened the war. But such arguments are incompatible with the Hiroshima spirit.
Yet the question remains whether the raping and killing of thousands of women, and the massacre of thousands, perhaps hundreds of thousands, of other unarmed people, in the course of six weeks, can still be called extreme conduct in the heat of battle. The question is pertinent, particularly when such extreme violence is justified by an ideology which teaches the aggressors that killing an inferior race is in accordance with the will of their divine emperor.
The Nuremberg trials were to be a history lesson, then, as well as a symbolic punishment of the German people a moral history lesson cloaked in all the ceremonial trappings of due legal process. They were the closest that man, or at least the men belonging to the victorious powers, could come to dispensing divine justice.Also, the differences in war trials in East and West Germany is compared. The East Germany Waldheimer trials, as well as the thorough purge of Nazis from East German jurisdiction and politics, which was in stark contrast to both West German s very restricted trials, as well as Japan s absolute non-purge of criminals.
As long as the emperor lived, Japanese would have trouble being honest about the past. For he had been formally responsible for everything, and by holding him responsible for nothing, everybody was absolved, except, of course, for a number of military and civilian scapegoats, Officers and Outlaws, who fell victim to victors justice.
The judges and some of the counsel for the ministry sat back with their eyes closed, in deep concentration, or fast asleep. Perhaps they were bored, because they had heard it all before. Perhaps they thought it was a pointless exercise, since they knew already how the case would end. But it was not a pointless exercise. For Ienaga Saburo had kept alive a vital debate for twenty-seven years. One cussed schoolteacher and several hundred supporters at the courthouse might not seem much, but it was enough to show that, this time, someone was fighting back.
The tragedy is not just that the suicide pilots died young. Soldiers (and civilians) do that in wars everywhere. What is so awful about the memory of their deaths is the cloying sentimentality that was meant to justify their self-immolation. There is no reason to suppose they didn t believe in the patriotic gush about cherry blossoms and sacrifice, no matter how conventional it was at the time. Which was exactly the point: they were made to rejoice in their own death. It was the exploitation of their youthful idealism that made it such a wicked enterprise. And this point is still completely missed at the Peace Museum today.
It was not an ignoble enterprise, but he should have recognized that Historisierung, even forty-three years after the war, was still a highly risky business. For a normal society, a society not haunted by ghosts, cannot be achieved by normalizing history, or by waving cross and garlic. More the other way around: when society has become sufficiently open and free to look back, from the point of view neither of the victim nor of the criminal, but of the critic, only then will the ghosts be laid to rest.On the Japanese side the case of Motoshima Hitoshi , who dared to question Hirohito:
Forty-three years have passed since the end of the war, and I think we have had enough chance to reflect on the nature of that war. From reading various accounts from abroad and having been a soldier myself, involved in military education, I do believe that the emperor bore responsibility for the war.which led to hitherto unseen of demonstration of extreme-right-wing groups issuing death treats that lead to a failed assassination of Motoshima, all under the completely complacent Japanese police and politics letting the right-wingers play their game.
By breaking a Japanese taboo, Motoshima struck a blow for a more open, more normal political society, and very nearly lost his life. Jenninger, I like to think, wanted to strike a blow for the same, but failed, and lost his job. Perhaps he wasn t up to the task. Or perhaps even West Germany was not yet normal enough to hear his message.
I asked him again about the local camp and the small hidden memorial. Dominik showed signs of distress. It was difficult, he admitted, very difficult. I know what you mean. But let me give you my personal opinion. When you have a crippled arm, you don t really want to show it around. It was a low point in our history, back then. But it was only twelve years in thousands of years of history. And so people tend to hide it, just as a person with a crippled arm is not likely to wear a short-sleeved shirt.A similar incident is recounted on the Japanese side, the Hanaoka incident (detailed article) and its unveiling by Nozoe Kenji, where 800 Chinese slave workers, after escaping from a forced-work camp for the Kajima Corporation, where rabbit-hunted down and slaughtered. He, too, got death threats, and was virtually expelled from his home area because he dared to publish his findings.
I think it is this basic distrust, this refusal to be told what to think by authorities, this cussed insistence on asking questions, on hearing the truth, that binds together Nozoe, Rosmus, and others like them. There are not many such people in Japan, or anywhere else for that matter. And I suspect they are not much liked wherever they live.
The state was run by virtually the same bureaucracy that ran the Japanese empire, and the electoral system was rigged to help the same corrupt conservative party to stay in power for almost forty years. This arrangement suited the United States, as well as Japanese bureaucrats, LDP politicians, and the large industrial combines, for it ensured that Japan remained a rich and stable ally against Communism. But it also helped to stifle public debate and stopped the Japanese from growing up politically.His description of current Japanese society, written in 1995, is still hauntingly true in 2016:
There is something intensely irritating about the infantilism of postwar Japanese culture: the ubiquitous chirping voices of women pretending to be girls; the Disneylandish architecture of Japanese main streets, where everything is reduced to a sugary cuteness; the screeching television talents rolling about and carrying on like kindergarten clowns; the armies of blue-suited salarymen straphanging on the subway trains, reading boys comics, the maudlin love for old school songs and cuddly mama-sans.
The Nanking Massacre, for leftists and many liberals too, is the main symbol of Japanese militarism, supported by the imperial (and imperialist) cult. Which is why it is a keystone of postwar pacifism. Article Nine of the constitution is necessary to avoid another Nanking Massacre. The nationalist right takes the opposite view. To restore the true identity of Japan, the emperor must be reinstated as a religious head of state, and Article Nine must be revised to make Japan a legitimate military power again. For this reason, the Nanking Massacre, or any other example of extreme Japanese aggression, has to be ignored, softened, or denied.While there are signs of resistance in the streets of Japan (Okinawa and the Hanako bay, the demonstrations against secrecy law and reversion of the constitution), we are still to see a change influenced by the people in a country ruled and distributed by oligarchs. I don t think there will be another Nanking Massacre in the near future, but Buruma s books shows that we are heading back to a nationalistic regime similar to pre-war times, just covered with a democratic veil to distract critics.
Ian Buruma, Wages of Guilt, Nanking
[ ] mainstream conservatives made a deliberate attempt to distract people s attention from war and politics by concentrating on economic growth.
The curious thing was that much of what attracted Japanese to Germany before the war Prussian authoritarianism, romantic nationalism, pseudo-scientific racialism had lingered in Japan while becoming distinctly unfashionable in Germany.In Romance of the Ruins:
The point of all this is that Ikeda s promise of riches was the final stage of what came to be known as the reverse course, the turn away from a leftist, pacifist, neutral Japan a Japan that would never again be involved in any wars, that would resist any form of imperialism, that had, in short, turned its back for good on its bloody past. The Double Your Incomes policy was a deliberate ploy to draw public attention away from constitutional issues.In Hiroshima:
The citizens of Hiroshima were indeed victims, primarily of their own military rulers. But when a local group of peace activists petitioned the city of Hiroshima in 1987 to incorporate the history of Japanese aggression into the Peace Memorial Museum, the request was turned down. The petition for an Aggressors Corner was prompted by junior high school students from Osaka, who had embarrassed Peace Museum officials by asking for an explanation about Japanese responsibility for the war.
The history of the war, or indeed any history, is indeed not what the Hiroshima spirit is about. This is why Auschwitz is the only comparison that is officially condoned. Anything else is too controversial, too much part of the flow of history .In Nanking, by the governmental pseudo-historian Tanaka:
Unlike in Europe or China, writes Tanaka, you won t find one instance of planned, systematic murder in the entire history of Japan. This is because the Japanese have a different sense of values from the Chinese or the Westerners.In History on Trial:
In 1950, Becker wrote that few things have done more to hinder true historical self-knowledge in Germany than the war crimes trials. He stuck to this belief. Becker must be taken seriously, for he is not a right-wing apologist for the Nazi past, but an eminent liberal.
There never were any Japanese war crimes trials, nor is there a Japanese Ludwigsburg. This is partly because there was no exact equivalent of the Holocaust. Even though the behavior of Japanese troops was often barbarous, and the psychological consequences of State Shinto and emperor worship were frequently as hysterical as Nazism, Japanese atrocities were part of a military campaign, not a planned genocide of a people that included the country s own citizens. And besides, those aspects of the war that were most revolting and furthest removed from actual combat, such as the medical experiments on human guinea pigs (known as logs ) carried out by Unit 731 in Manchuria, were passed over during the Tokyo trial. The knowledge compiled by the doctors of Unit 731 of freezing experiments, injection of deadly diseases, vivisections, among other things was considered so valuable by the Americans in 1945 that the doctors responsible were allowed to go free in exchange for their data.
Some Japanese have suggested that they should have conducted their own war crimes trials. The historian Hata Ikuhiko thought the Japanese leaders should have been tried according to existing Japanese laws, either in military or in civil courts. The Japanese judges, he believed, might well have been more severe than the Allied tribunal in Tokyo. And the consequences would have been healthier. If found guilty, the spirits of the defendants would not have ended up being enshrined at Yasukuni. The Tokyo trial, he said, purified the crimes of the accused and turned them into martyrs. If they had been tried in domestic courts, there is a good chance the real criminals would have been flushed out.
After it was over, the Nippon Times pointed out the flaws of the trial, but added that the Japanese people must ponder over why it is that there has been such a discrepancy between what they thought and what the rest of the world accepted almost as common knowledge. This is at the root of the tragedy which Japan brought upon herself.
Emperor Hirohito was not Hitler; Hitler was no mere Shrine. But the lethal consequences of the emperor-worshipping system of irresponsibilities did emerge during the Tokyo trial. The savagery of Japanese troops was legitimized, if not driven, by an ideology that did not include a Final Solution but was as racialist as Hider s National Socialism. The Japanese were the Asian Herrenvolk, descended from the gods.
Emperor Hirohito, the shadowy figure who changed after the war from navy uniforms to gray suits, was not personally comparable to Hitler, but his psychological role was remarkably similar.
In fact, MacArthur behaved like a traditional Japanese strongman (and was admired for doing so by many Japanese), using the imperial symbol to enhance his own power. As a result, he hurt the chances of a working Japanese democracy and seriously distorted history. For to keep the emperor in place (he could at least have been made to resign), Hirohito s past had to be freed from any blemish; the symbol had to be, so to speak, cleansed from what had been done in its name.In Memorials, Museums, and Monuments:
If one disregards, for a moment, the differences in style between Shinto and Christianity, the Yasukuni Shrine, with its relics, its sacred ground, its bronze paeans to noble sacrifice, is not so very different from many European memorials after World War I. By and large, World War II memorials in Europe and the United States (though not the Soviet Union) no longer glorify the sacrifice of the fallen soldier. The sacrificial cult and the romantic elevation of war to a higher spiritual plane no longer seemed appropriate after Auschwitz. The Christian knight, bearing the cross of king and country, was not resurrected. But in Japan, where the war was still truly a war (not a Holocaust), and the symbolism still redolent of religious exultation, such shrines as Yasukuni still carry the torch of nineteenth-century nationalism. Hence the image of the nation owing its restoration to the sacrifice of fallen soldiers.In A Normal Country:
The mayor received a letter from a Shinto priest in which the priest pointed out that it was un-Japanese to demand any more moral responsibility from the emperor than he had already taken. Had the emperor not demonstrated his deep sorrow every year, on the anniversary of Japan s surrender? Besides, he wrote, it was wrong to have spoken about the emperor in such a manner, even as the entire nation was deeply worried about his health. Then he came to the main point: It is a common error among Christians and people with Western inclinations, including so-called intellectuals, to fail to grasp that Western societies and Japanese society are based on fundamentally different religious concepts . . . Forgetting this premise, they attempt to place a Western structure on a Japanese foundation. I think this kind of mistake explains the demand for the emperor to bear full responsibility.In Two Normal Towns:
The bust of the man caught my attention, but not because it was in any way unusual; such busts of prominent local figures can be seen everywhere in Japan. This one, however, was particularly grandiose. Smiling across the yard, with a look of deep satisfaction over his many achievements, was Hatazawa Kyoichi. His various functions and titles were inscribed below his bust. He had been an important provincial bureaucrat, a pillar of the sumo wrestling establishment, a member of various Olympic committees, and the recipient of some of the highest honors in Japan. The song engraved on the smooth stone was composed in praise of his rich life. There was just one small gap in Hatazawa s life story as related on his monument: the years from 1941 to 1945 were missing. Yet he had not been idle then, for he was the man in charge of labor at the Hanaoka mines.In Clearing Up the Ruins:
But the question in American minds was understandable: could one trust a nation whose official spokesmen still refused to admit that their country had been responsible for starting a war? In these Japanese evasions there was something of the petulant child, stamping its foot, shouting that it had done nothing wrong, because everybody did it.
Japan seems at times not so much a nation of twelve-year-olds, to repeat General MacArthur s phrase, as a nation of people longing to be twelve-year-olds, or even younger, to be at that golden age when everything was secure and responsibility and conformity were not yet required.
For General MacArthur was right: in 1945, the Japanese people were political children. Until then, they had been forced into a position of complete submission to a state run by authoritarian bureaucrats and military men, and to a religious cult whose high priest was also formally chief of the armed forces and supreme monarch of the empire.
I saw Jew S ss that same year, at a screening for students of the film academy in Berlin. This showing, too, was followed by a discussion. The students, mostly from western Germany, but some from the east, were in their early twenties. They were dressed in the international uniform of jeans, anoraks, and work shirts. The professor was a man in his forties, a 68er named Karsten Witte. He began the discussion by saying that he wanted the students to concentrate on the aesthetics of the film more than the story. To describe the propaganda, he said, would simply be banal: We all know the what, so let s talk about the how. I thought of my fellow students at the film school in Tokyo more than fifteen years before. How many of them knew the what of the Japanese war in Asia.
Next.