When I visited Lyft HQ when it first opened, they had a large mural timeline of their origin story that went something like this:

In 2006 Logan Green went to Zimbabwe and observed a system of crowd-sourced carpool networks. He came back to America and made a copy he called Zimride (Zimbabwe Ride).

I’ll never forget being in the office (for meetings) and having staff relate this mural story to me, because they said their founder vacationed in Africa after college and marveled at the “safety” of private drivers; white parents having a method of ride-sharing their kids to school (called the “lift system” in South Africa).

The Lyft staff didn’t say the exact word apartheid, of course, because they were blandly relating Rhodesian transportation history as if it were like any other system. It was based on white families driving their children to elitist schools, but that’s not how they framed it.

Anyway this Lyft story telling of their “safe” transport system origins from Africa raised alarms for me, given context of Zimbabwean history.

I also noticed the company seems to tell a very different story to the press, claiming their founder was just an admirer of taxis.

Zimride, in fact, is not a derivation of Zimmer’s name but a riff on Zimbabwe, where Green, now CEO, had observed the local propensity for ridesharing in minivan taxis.

This press brief makes no sense at all when you think about it even a little.

First, Lyft never attempted to work with taxis in America. From the start the company was billed as a whole alternative to taxis systems, so why would they say they liked African taxis?

More to the point who comes back from a vacation to an African country with the idea for a wealthy white person alternative to taxis in America? Does that really sound like observing Zimbabwean minivan taxis?

This kind of narrative disconnect between internal and external statements was highlighted in 2017 when Lyft eventually came around to launching a private “bus” service. I mean why didn’t they start with minivan taxis if that’s what they observed?

Anyway, eleven years late, their approach didn’t escape some predictable and obvious criticisms.

The Lyft Shuttle is pretty much a glorified city bus — with fewer poor people. The ride-sharing company’s much-hyped shuttle service seems designed to segregate transit customers by class.

A privilege bus.

Second, ride-sharing in minivan taxis (even pickups beds) has been a global phenomenon of efficient transport, not a concept unique to Zimbabwean culture. There must have been something unique to Zimbabwe being the origin story, aside from minivan taxis.

I’ve traveled all over the world in the minivan/microbus/kombi taxi and similar. From Poland to Indonesia, Zimbabwe to Philippines … you can find vehicles carrying 8-12 people running regular routes. When I was at EMC in 2012 I even worked with security systems to help make Pakistan’s “pink bus” safer (women only, with women guards riding and cameras) .

This is because a modern private micro bus naturally evolved by community-led transit planners to be an optimal solution on a development path towards achieving higher-volume buses or trains (a step on the way moving people further away from cars).

Lyft doesn’t fit that model, not at all. They started with cars where drivers were “safe” as if your friend or on your “side”, pandering openly to wealthy young white professionals and kids in school. That’s the apartheid white parents car-sharing story.

Again, a micro bus taxi service is not even close to what Lyft initially was planning, so the more likley Zimbabwean root is the Rhodesian/South African “lift system”.

After observing the micro bus taxis on predictable routes, CEO Green did the opposite and put passengers in the front seat of small cars on unrestricted paths. It sounds more like a trip to Zimbabwe left the founder thinking “how can I setup a service so white people like me can avoid crowded public transit such as the Zimbabwean taxi bus system”.

Anyway 2013 the founder decided to rename his original creation “Lyft”, the same as the apartheid “lift system” white parents used to shuttle their racist families and avoid the black taxis. The renaming meant a complete jettison of the Zimbabwe reference as the original name was sold to Enterprise.

The African root reference only lived on with that painted mural in the office, which I only happened to see because they invited me inside and told me a wild yet inconsistent story of appropriation. They’ve since moved their HQ and evidence of the mural is surely long gone.

You might be thinking the link to apartheid’s “lift system” is uncanny, yet insufficient on its own as just a coincidental name.

Let me now also poke here at the issue of a pink “carstache” wired to the front of original Lyft vehicles.

They were explained to me as highly distinguishable “safety” marketing for ride shares. It supposedly was meant to give riders obvious physical safety signaling. And yet anyone could buy one and celebrities promoted owning them.

A person who would dare to put a big pink thing on their car (remember the “pink bus” in 2012 Pakistan?) was advertised as someone who wouldn’t be physically dangerous to Lyft’s target population (white women).

…little-known fact: The bright pink color was inspired not only by the founders’ desire to seem friendly and bold, but also to make their branding a bit less masculine than competitors, and nod to their very welcome view toward female passengers and drivers, as well as emphasis on safety for women.

“Funny” big pink facial features when you meet your driver may instead read to some as two white guys’ doing some really insensitive appropriation of imagery in black culture. Look at the top lip in this iconic anti-black image:

And notice how even Uber tried to portray Lyft’s requirement that riders must fist-bump drivers.

What’s so weird about requiring Lyft riders to do a fist-bump?

…the pound is “a gesture of solidarity and comradeship… also used in a celebratory sense and sometimes as a nuanced greeting among intimates and/or those with a shared social history”. They trace that history in mainstream black culture to the Sixties, when African-American soldiers fighting in Vietnam used the dap… fists meet vertically, one above the other.

I wonder if Lyft had anyone black in executive management on board with the big pink mustache/lip and forced fist-bump concepts. I found their 2018 diversity report illuminating, given they were on a massive hiring spree doubling the size of the company and yet had 0% black staff in technical leadership.

Speaking of which, did you know a whopping “75% of white Americans have no friends of color at all.”

Even worse, as you might guess from a company started by a white college grad unwittingly claiming inspiration from apartheid who partnered with a Wall Street banker, Lyft has been widely implicated in systemic victimization of women.

A single SF driver repeatedly attacked women over five years before police managed to track him down. That’s just one of literally thousands of their unsafe ride-share cases highlighted by 20 women suing the company.

“Lyft has been aware of the staggering number of assaults and rapes that occur in their vehicles for years. They continue to conceal those numbers from the public and Lyft customers,” Bomberger said in a statement. “That is not a commitment to safety. It is a commitment to profits.”

Obviously Lyft has totally obliterated their origin story now. You won’t find them speaking of Africa or the white woman “safety” angle in the same way. They now downplay the big pink face features, quit the fist-bump, and strut about like ride-sharing was just something they invented while bored and traveling around California.

It may be important to revisit the whole origin story again, however, as researchers have been looking more deeply at the decision algorithms and continue to reveal racism in ride-sharing platforms.

…fares tended to be higher for drop-offs in Chicago neighborhoods with high non-white populations…an earlier report published in October 2016 by the National Bureau of Economic Research that found in the cities of Boston and Seattle male riders with African American names were 3 times more likely to have rides canceled and wait as much as 35% longer for rides.

I often give talks about the question of invention using the Roland-808 as an example, so I figure I should leave the reference here as well.

Its inventors prefer you think of them as a team and stop asking for a single name.

Confederate memorials in prominent areas are a form of domestic terror tactics, like racist graffiti denigrating the American landscape.

They are akin to someone putting up a statue of Timothy McVeigh and Terry Nichols, or naming the streets after them, right in front of the Alfred P. Murrah Federal Building in Oklahoma City.

Who would do such a thing?

McVeigh and Nichols would. Does that mean they should be allowed to do it, or that people should avoid removing some monument to terrorism put up by the terrorists or their descendants? No. We would take them down.

What would their statues be for?

We have to ask the simple question whether the statues represent the worst of people. In other words are they known for horrible things primarily and is that the purpose of the statue?

Have you ever heard of McVeigh except as a result of his terrorism?

More to the point did General Bragg ever do anything worth celebrating in his career or was he only the guy hated by everyone, known to even shoot his own soldiers in the back during his failed attempts to expand his love of slavery?

And why should everyone care about these issues? Banksy explains:

At first I thought I should just shut up and listen to black people about this issue. But why would I do that? It’s not their problem. It’s mine. People of colour are being failed by the system. The white system. Like a broken pipe flooding the apartment of the people living downstairs. This faulty system is making their life a misery, but it’s not their job to fix it. They can’t – no-one will let them in the apartment upstairs. This is a white problem. And if white people don’t fix it, someone will have to come upstairs and kick the door in.

Confederate celebration and monuments are a rare case of the losers trying to re-write history. They were put up to terrorize Americans in their daily routines.

Leaving them up gives the false impression that white supremacists did not lose their war of aggression against America and allows white power groups to falsely claim their cause of terrorism is validated.

Here’s what you need to know about tearing down prominent Confederate names, statues, memorials and the like:

• Statues were being pulled down when Confederate ones suddenly went up to replace them the 1900s. Any statue that “looked too Union” was torn down and buried by people pushing the anti-American Confederate narrative.
• Dedications of the Confederate statues included speeches that celebrated physical attacks that terrorized black women. Here’s a typical one from a statue raised in 1913:
  

  100 yards from where we stand, less than 90 days perhaps after my return from Appomattox, I horse-whipped a negro wench, until her skirts hung in shreds, because upon the streets of this quiet village she had publicly insulted and maligned a Southern lady.

  Is there really any debate necessary who put these statues up and why, given this is how they were presented in the dedication speech? Do not forget that this kind of violence is an encoded signal for state sanctioned rape of black women by white men, the “economy” of forced birth that America used to domestically generate its four million slaves in the 1800s. Support for that complete madness is the revision to history that these statues are meant to convey — as if white men physically attacking black women is something America is meant to commemorate.

• Not only did the people putting up Confederate statues tear down ones at the same time, huge memorials also were targeted by them. The leader of the Union army (President Grant) has been systemically denigrated, defaced, defunded and his reputation falsely tarnished with lies by those trying to erase him from history (as revenge, because he not only defeated slaveholders on the battle field, he initiated the Civil Rights movement in American politics).

The push to raise Confederate monuments was an orchestrated effort to erase history and then rewrite it with a loser’s narrative. It perpetuates Civil War and terrorizes Americans in plain sight.

General Lee pleaded with his followers to never raise a memorial to him or his cause of slavery, yet white supremacist groups have ignored his exact orders and disrespectfully done the opposite.

On the 4th of September 1869 Lee declared there should be no monuments to him because Americans should commit to oblivion the feelings of his slaveholder rebellion.

Taking down public Confederate celebrations and signals is a restoration project.

Again Banksy explains:

Here’s an idea that caters for both those who miss the Colston statue and those who don’t. We drag him out the water, put him back on the plinth, tie cable round his neck and commission some life size bronze statues of protestors in the act of pulling him down. Everyone happy. A famous day commemorated.

America should commemorate the act of ending slavery, but also celebrate the act of ending any celebration of slavery. Either rename things with American heroes or modify the name to include context of their defeat by heroes.

Stop the erasure of American history from Confederate graffiti trying to cover up real narratives with racist and false ones. No more context-free commemorations allowed of the failed slaveholder rebellion.

And anyone who openly disagrees with taking down Confederate signals should be drafted into a minimum of two weeks service cleaning and restoring Grant’s tomb.

Remember at the start when I asked “Who would do such a thing?”

I’m talking now specifically about the shocking 75% of white women in America who say they want to keep the ugly Confederate statues.

These white women prove the point made by James Baldwin:

New laws, gestures of sympathy, and acts of racial charity would never suffice to change the course of the country. Something more radical had to be done; a different history had to be told.

Baldwin was saying the real history of America has to be told, which means restoring it from those who have been trying to disgrace and erase it with their Confederate statues.

Ask yourself would you remove Nazi graffiti from a Synagogue, would you remove Nazi graffiti from a US Army base… these answers should be yes, just like they should be yes for tearing down Confederate statues polluting the landscape.

The death of Ann Mitchell, aged 97, was just announced in Edinburgh.

One of only 5 women accepted to read mathematics at Oxford in 1940, she finished her degree a year early and went on to play a key role in Hut 6 “Machine Room” at Bletchley Park.

Hut 6 dealt with the high priority German army and air force codes, most important of which was the “Red” code of the Luftwaffe. They wrote out some of the jumbled nonsense which had been received and underneath wrote a “crib” of the probable German text. Ann’s key role was the next step in breaking the code, composing a menu that showed links between the letters in the text received and the crib, with the more compact the menu, the better. As every code for every unit of the German forces was changed at midnight, each day the work began all over again to identify clues to the new day’s codes. It was an intense intellectual process, working against the clock, and the urgency provided a constant challenge. Ann and her colleagues in Hut 6, most of whom had degrees in economics, law or maths, worked around the clock in shifts, with one free day each week. As the war came to a close, the number of messages declined until there were no more. “I did go up to London for VE Day on 8 May 1945 but I remember very little about the celebrations,” she said. The codebreakers returned to normal life and, having signed the Official Secrets Act and sworn not to divulge any information about her work, Ann never told anyone, not even her husband, about her wartime role.

She led a life of great service delivered quietly — her groundbreaking WWII work in mathematics was not officially recognized until 2009.

Women, whose stories have been told far less widely than the men they worked with, reportedly made up three-quarters of the workforce at Bletchley Park.

Whatever the reason for the remarkable women codebreakers to be rarely mentioned while their male colleagues were profiled, historians lately have been trying to update and correct the message.

Food for thought when you consider the origins of cyber security had such a high percentage of women, and yet in the latest surveys “women accounted for 10% of the cybersecurity workforce in the Asia-Pacific region, 9% in Africa, 8% in Latin America, 7% in Europe and 5% in the Middle East.”

Like many veterans after the war Ann contributed to other areas. She researched social impacts of divorce and made significant contributions to Scots family law, “which ensured that the needs of children were properly taken into account in a divorce settlement”.

The BBC also has details of her life.

I’ve read so many articles about the gun-toting American protesters entering a state capitol building that I’ve lost track of the number. It’s a hot news item for sure. What to do?

• Protestors storm capitol…
• Protesters, some armed, enter capitol building…
• Fully armed rally-goers enter capitol building…
• Gunman swarm capitol. Umbrellas and sticks are banned but not guns.

However, only very rarely have I seen any mention that the NRA position on this issue has been to ban guns. They backed Governor Ronald Reagan when he said it was a necessary law.

The display so frightened politicians—including California governor Ronald Reagan—that it helped to pass the Mulford Act, a state bill prohibiting the open carry of loaded firearms, along with an addendum prohibiting loaded firearms in the state Capitol. The 1967 bill took California down the path to having some of the strictest gun laws in America and helped jumpstart a surge of national gun control restrictions.

To be fair, Ronald Reagan was a bit of a racist exaggerator, so here’s the Snopes perspective on his rush to ban guns.

“The Black Panthers had invaded the legislative chambers in the Capitol with loaded shotguns and held these gentlemen under the muzzles of those guns for a couple of hours. Immediately after they left, Don Mulford introduced a bill to make it unlawful to bring a loaded gun into the Capitol Building. That’s the bill I signed. It was hardly restrictive gun control.”

[This recount by Ronald Reagan] wasn’t true, however, that the Black Panthers had held legislators “under the muzzles of guns” for hours. They were disarmed by the capitol police soon after entering the building, and, according to most contemporaneous accounts (including that of the Associated Press) were escorted out of the chambers 30 minutes later.

Of course the NRA we know today, as I’ve written elsewhere, remains very much the same organization with the same values as this period in time when it pushed for a ban on guns.

Big news from the Park itself:

Dr. David Kenyon, Research Historian at Bletchley Park highlights the rarity of this find: “No other film footage of a site intimately connected with Bletchley Park exists. We don’t know who filmed it and the footage doesn’t gives away any state secrets or any clues about the work the people in it are doing. If it fell into the wrong hands, it would have given little away, but for us today, it is an astonishing discovery and important record of one of the most secret and valuable aspects of Bletchley Park’s work.”

The reel of wartime footage, preserved in its original canister, has been donated to Bletchley Park by a donor who wishes to remain anonymous.

A 5 minute documentary about the new film already has been posted to YouTube