cheese it, the cops!

riddle me this

i was all gearing up to endorse a ban on high-capacity magazines. but this, from the back cover of the march 25 new yorker, though it shows that magazines should indeed be banned, also demonstrates that you can never have enough bullets; it is not clear what would count as an adequate number of bullet holes in this person, his outfit, his luggage, or his yacht. i'd be looking to achieve nothing but hole, so to speak: where this was, there should be no being. the region should be replaced by an absence of region, and then that nothingness itself should be annihilated, expunging these items and any images to which they gave rise retroactively, so that it becomes the case now that they never existed at all. this will require developing the next generation of firearms.

Smile worn thinner than my smile...and then some

In which Crusader AXE overcomes his writer's block temporarily with the help of a Denver Street Waif with a guitar and something to say...with a Phil Ochs depth and a Dale Evans Vibe. What else is there --and does it without auto-tune.

letter of the law

were i arguing for same-sex marriage as a constitutional right before the supreme court (which i admit seems unlikely), and scalia pointed out to me that the framers, or the framers of the 14th amendment, could not possibly have intended same-sex marriage as a right, i would proceed as follows. so far as we can tell, they certainly did. right, the question never arose. but one plausible way to measure the intentions is by the plain sense of the words: their plain sense now, and their plain sense then, which we can work on if you like. if they said anything like what they intended to say, they said that you can't extend important basic rights to some people and not to others. they could not have seen all the possible future applications of that principle. nevertheless they endorsed it, and it entails that same sex couples have the right to marry. the last thing you need to do is head off on a 'living constitution' thing or whatever. just don't concede, either way.

arts of identity

also i'm working up the sexuality and gender as aesthetic categories thing, which i'll be delivering at slippery rock u late in april. and here's the video playlist. 

 

momo

sorry i seem to have lost interest in the world for the moment, and can concentrate only on college basketball and early-19th-century american radicals. so the pantheon continues to grow. i'm linking to some texts, and i've uploaded a pdf of the lucretia mott sermon from 1843, which was certainly the sort of thing thoreau heard the same year, according to his own description.

mo pantheon

i've created the pantheon as a web page, adding emerson, thoreau, margaret fuller, and the quite amazing lydia maria child. i will begin to add links to texts by these folks and other materials, some of which i'll be typing in.

meanwhile, the paper keeps growing. in connecting the radicals to the transcendentalists, i've got emerson, from the journals, approving non-resistance and its attendant anarchism.

Of 'the principle of non resistance,' he says "Trust it. Give up the Government without too solicitously inquiring whether roads can be still built, letters carried, & title deeds secured when the government of force is at an end" (vol 1 711). He too saw Mott preach. He praises her courage and says "she makes every bully ashamed (vol 2 508-509).

 

 

scholarly score

you know, research can be amazingly stimulating and fun. just had a nice moment with regard to the new pantheon (see entry immediately below). so, one thing i am doing is putting emerson and thoreau (as well as alcott and fuller) in this group as a single political movement. now i think my best score up to this point has been documenting lucretia mott's anarchism; she is emerging as an important inspiration and directly linking figure. i think you could say that anarchism arises out of feminism as well as vice versa (cf. godwin and wollstonecraft). i notice that a number of thoreau's formulations in 'civil disobedence' resemble mott.

as it happens, we can document that thoreau saw lucretia mott preach, and can even more or less know the sermon she preached. he actually calls her a transcendentalist. she was born a decade before emerson.

from the emerging paper:

Indeed, the influence was direct. Thoreau saw Lucretia Mott preach in 1843, and wrote to his sister about it.

I believe I have not told you about Lucretia Mott. It was a good while ago I heard her at the Quaker Church in Hester St. She is a preacher, and it was advertised that she would be present on that day. I liked all the proceedings very well. . .  At length, after a long silence, waiting for the spirit, Mrs. Mott rose, took off her bonnet, and began to utter very deliberately what the spirit suggested. Her self-possession was something to say [see?], if all else failed - but it did not. Her subject was the abuse of the Bible - and thence she straightaway digressed to slavery and the degradation of woman. It was a good speech - transcendentalism in its mildest form. (July 21, 1843, The Correspondence, 128)

'Mildest' here I believe is used in a somewhat Christian, lamb-of-God-type sense, because there is no doubt that Mott's preaching was fierce; we have a fair example of what Thoreau heard in her sermon of the same year "Righteousness Gives Strength to its Possessor" (Complete Speeches and Sermons, 35-52). But it is certainly significant that he regards her as preaching transcendentalism, throughout.

i am going to try to type in part of mott's 1843 sermon and post a link.

 

 

a new pantheon

"It is always unsafe to invest man with power over his fellow being. Call no man master - that is the true doctrine." -- Lucretia Mott

ain't been blogging because i have been working on this paper about abolitionist saints, feminist ass-kickers, and anarchist freaks, essentially emerging out of abolitionism and post-puritan protestantism, say 1810-1840. these figures are unimaginably - incomparably - radical. they are anti-sexists, anti-racists, freaks for peace, anti-statists, and opponents of animal cruelty, for example. and i think you can associate them with emerson and thoreau - they were all well-known to one another - and with american anarchists such as josiah warren and lysander spooner, as soon as you don't let the fact that they are extremely christian blind you to the massive commonalities.

the figures listed below are anarchists in the sense that they are opposed to all forms of hierarchical power, including the state and capital. they are radical individualists: this is the most individualistic political movement in human history. but 'individualism' here does not at all mean self-seeking (indeed, all of these people conducted lives of tremendous self-sacrifice in service to oppressed people); rather it picks out a sense of the sacred inviolability of each human person and the source of moral authority in each human conscience. this is invariably represented as a condition of real union among persons, which is voluntary and incompatible with coercion. the abolitionists and non-resistants such as garrison and may, the transcendentalists such as emerson and alcott, the feminists such as mott and stanton: they all draw their conclusions from individualism.

one thing greatly to the credit of this group: it is the origin of american feminism. i am documenting that in the paper. figures as lucretia mott, sarah grimké, and maria weston chapman emerged out of this movement: these are the very earliest american public proponents of feminism, and they are among the first american women to insist on a voice in public affairs. but they are no less anarchistic than garrison or thoreau. this is where feminism and transcendentalism come from.

if i had to flourish one text to epitomize this group's political philosophy, it would be thoreau's 'civil disobedience' (1849), also the best statement of my political philosophy. this text also has the little advantage that it was written by the best american prose stylist of the 19th century. i believe the entire orientation is influenced by lucretia mott and other radical reformers.

but what i want to emphasize is that we should regard the feminists, abolitionists, pacifists, transcendentalists, and anarchists - whether religious or secular in orientation - as a single political movement, one of the most radical and inspiring in world history.

Anti-Authoritarian American Reformers, active circa 1820-1850

Amos Bronson Alcott (1799-1888) Transcendentalist, educational reformer, non-resistant, anti-capitalist, proponent of a vegan diet, and abolitionist. Lionized as a genius by Emerson and Thoreau, his reputaton has been waning since before he died. Samuel J. May's brother-in-law and Louisa May Alcott's father. Highly influenced by the feminists of his era. including Chapman, Elizabeth Palmer Peabody, and Lucretia Mott. Co-founder with Garrison of the New England Anti-Slavery Society in 1830.

Adin Ballou (1803-1890) Universalist/Restorationist minister, abolitionist, absolute non-resistant. Ballou founded the Hopedale religious Community in Worcester County, Massachusetts in 1842. His book Christian Non-Resistance is an under-read but fundamentally influential scriptural argument for pacifism. Ballou corresponded with Tolstoy on this subject. One of the few abolitionist non-resistants to condemn John Brown's raid unambiguously and to remain a pure pacifist through the Civil War.

 

Maria Weston Chapman (1806-1887) Radical abolitionist, feminist, non-resistant, and educational reformer; opposed to all coercive social arrangements. Editor of a number of radical periodicals, including the Non-Resistant and The National Anti-Slavery Standard. Later reversed course on some issues and supported political abolitionism and freeing slaves by military force. Grandmother of the writer John Jay Chapman.

 

Lydia Maria Child (1802-1880): Pioneering author, feminist, abolitionist, advocate of Indian rights, and non-resistant. Associated in many of these capacities with Maria Weston Chapman, Angelina Grimké, Margaret Fuller and Bronson Alcott. Wrote perhaps the first book urging immediate, uncompensated emancipation in 1833. Helped Harriett Jacobs compose one of the most extreme and moving slave narratives, Incidents in the Life of a Slave Girl. Like Chapman, Angelina Grimké and others, qualified her non-resistance and associated anti-statism in the 1850s as Kansas exploded and John Brown geared up for a paroxysm of violence.

 

Ralph Waldo Emerson (1803-1886) Unitarian minister, like his father, and then beloved essayist, lecturer, and sage of transcendentalism. Like Thoreau, he despised fanaticism and stood to some extent aloof from reform movements. Yet he was certainly an abolitionist. He saw Mott speak and expressed his admiration. He endorsed (at least on occasion) non-resistance, and drew anarchist conclusions immediately. Knew and admired Garrison, though also worried about his tendencies toward fanaticism. Connected also to other figures through Samuel J. May. "Self-Reliance' and 'Politics', among many other essays, show his development of the radical individualism and vision of freedom common to al these figures, religious and secular.

Margaret Fuller (1810-1850): Central figure of transcendentalism and pioneering feminist. Wrote the key text "The Great Lawsuit: Man vs. Woman" in the early 1840s (later expanded into Woman in the Nineteenth Century (1845)), secularizing the individualist feminism of Mott and the Grimkés. Supporter of a variety of reforms. The first professional book critic in America. Connected to the Italian and European revolutionaries of the 1848 wave, such as Mazzini.

William Lloyd Garrison (b. 1805-1879):  Garrison was the leader of the radical wing of American abolitionism, arguing from a radical Protestant Christianity for the immediate abolition of slavery and the secession of the non-slave from the slave states. He was also an advocate of feminism and non-resistance, the latter on Biblical grounds. From his radical pacifism, Garrison concluded that human governments, all of which rest on force, are entirely illegitimate. Publisher of The Liberator, America’s anti-slavery and anti-war conscience. He burned copies of the Constitution, calling it “a pact with the devil.”

 

Sarah (1792-1873) and Angelina (1805-1879) Grimké: Sisters raised in South Carolina in a slaveholding family (their father was the Chief Justice of the state), but Sarah found herself disgusted by slavery. Converted to Quakerism on a trip to Philadelphia in 1819 (especially by Woolman's writings). The sisters' abolitionist lectures of the late 1820s were among the very first acts of public advocacy by American women. Sarah's Letters on the Equality of the Sexes (1837) is among the earliest American feminist texts, approaching the matter from a deeply religious individualism. Angelina married Theodore Dwight Weld in an egalitarian ceremony in 1838.

(sarah)

 

Samuel J. May  (1797-1871): Schoolteacher at Concord, MA and then an eminent Unitarian minister. Preached reforms  - including peace, feminism, and abolitionism - from Emerson's pulpit in 1831. Educational reformer advocating racially integrated and co-educational classrooms. Converted to the cause of peace by Noah Worcester. Founder with Garrison of the New England Anti-Slavery Society and the Non-Resistance Society. His Rights and Condition of Women in 1846 advocated total equality of the sexes. His sister married Bronson Alcott, so he was Louisa May's uncle.

Lucretia Mott (1793-1880) Quaker minister and pioneering feminist, Mott preached a host of reforms, especially total non-resistance and anti-statism. From the pulpit or in early public speeches, she was incredibly devout, direct, and uncompromisingly radical. She was an individualist very much in the same spirit as Emerson and Thoreau. Inspired and with Elizabeth Cady Stanton organized the Seneca Falls Women's Rights Convention in 1848. Called a transcendentalist by Thoreau, who saw her preach in 1843.

 

Nathaniel Peabody Rogers (1794-1846), radical abolitionist and anti-statist or even 'no-organizationist', publisher of the New Hampshire abolitionist paper Herald of Freedom, subject of essays by Thoreau and Whittier. Began as a Christian non-resistant (and an anarchist on those grounds), but expressed more and more religious skepticism as his life went on. “Men better be without tongues and organs and powers, than not use them sovereignly. If it be not safe to entrust self-government of speech to mankind, there had better not be any mankind. Slavery is worse than non-existence. A society involving it is worse than none. The earth had better go unpeopled than inhabited by vassals.” nathaniel peabody rogers site

 

Lysander Spooner (1808-1887): Spooner was a deist, abolitionist, and individualist anarchist. His work The Unconstitutionality of Slavery (1846) was an amazingly accomplished exercise in legal interpretation, taking a position rejected by the Garrisonians, who held that the Constitution recognized slavery, and thus that the American government was illegitimate (Spooner agreed with the l;atter bit on independent grounds). In his time, he set up a private competitor to the Post Office, and tried to organize an incursion to free John Brown after the Harper's Ferry raid. Such works as No Treason (1867-70) and Vices Are Not Crimes (1875) are classics of libertarian thought. The central idea (as it was not for Warren or the transcendentalists) is concept of natural rights. lysanderspooner.org

Henry David Thoreau (1817-1862) American ecccentric, radical, naturalist and genius. I would suggest that 'Civil Disobedience' (1849) is the best statement of this movement as a political philosophy. Saw Lucretia Mott preach in 1843, an experience which I believe is reflected in that essay and elsewhere. He expressed anti-statist sentiments in many places, including A Week on the Concord and Merrimack Rivers, "Life Without Principle," and so on. Cooperated with Garrison in helping escaped slaves hide and make their way to Canada.

 

Josiah Warren (1798-1874) Often held to be the founder of individualist anarchism, but also an anti-capitalist. Warren joined Robert Owen’s New Harmony Community (probably the first secular American ideal community) in the 1820s, rejected what he called its “communism,” and spent the rest of his career setting out and founding communities based on a radically individualistic metaphysics, in some ways similar to Thoreau and Emerson’s. He rejected the profit motive and yet insisted on the sanctity of property and conscience. Published “the first anarchist periodical” – The Peaceful Revolutionist – in 1833. Projects included the Time Stores; Utopia, Ohio; and Modern Times, New York, perhaps the wildest Temporary Autonomous Zone in American history. the josiah warren project 

Theodore Dwight Weld (1803-1895) Weld served as assistant pastor to Charles Grandison Finney in the revivals beginning in 1825 that became known as the Second Great Awakening. Leader of the "Lane Rebels," a group of young radical preachers advocating free speech, free inquiry and abolitionism originating at the Lane Theological Seminary in Ohio. Advocate and agitator and preacher of abolitionism, feminism, temperance, and peace (but not anti-statism). Assisted John Quincy Adams in the petition controversy before Congress. Married Angelina Grimké in a ceremony without a clergyman, in which she did not promise to obey him. Author of American Slavery As It Is: Testimony of a Thousand Witnesses (1839).

 

Noah Worcester (1758-1837) A fifer in the Revolutionary Army, he fought at Bunker Hill. Worcester was a Unitarian minister in New Hampshire and founder of the American peace movement. Published A Solemn Review of the Custom of War, a fundamental text in the history of pacifism and opposition to war, in 1814. Founded the Massachusetts Peace Society in 1815.

Henry Clarke Wright (1797-1870) Associate of Garrison’s for much of his career and among the most unequivocal anarchists of the period. Co-Founder of the New England Non-Resistance Society. Began as a Christian non-resistant and wrote such tracts as Ballot Box and Battle Field, which condemned all human government as violence and claimed that voting itself was an act of violence as expressing cooperation with the state. Later at least qualified his Christianity and advocated a host of reforms.

 

Historical treatments

Lewis Perry, Radical Abolitionism: Anarchy and the Government of God in Antislavery Thought (Cornell University Press, 1973)

Valerie Ziegler, The Advocates of Peace in Antebellum America (Indiana University Press, 1992)

Kraditor, Means and Ends in American Abolitionism: Garrison and His Critics on Strategy and Tactics, 1834-1850 (Pantheon, 1969)

   

Some primary texts

Lucretia Mott, Her Complete Speeches and Sermons, Dana Green, ed. (Mellen, 1980)

Letters of Theodore Dwight Weld, Angelina Grimké Weld and Sarah Grimké, Gilbert Barnes and Dwight Dumons, eds. (De Capo, 1970)

The Practical Anarchist: Writings of Josiah Warren, Crispin Sartwell, ed. (Fordham, 2010)

addiction and yapyap

this piece, from the atlantic, on 'privileged, white' twenty-something addicts, is typical of a certain style of middle-brow, pseudo-profound analysis, a genre pioneered by people like malcolm gladwell and, um, jonah lehrer. liz kulze produces a seemingly definitive account that is just a mess. now i am going to attack almost any 'external' account of addiction; i think if you are explaining addiction as something bizarre and external that needs to be explained sociologically or medically, you've already missed everything, or you have little credibility; the only real explanations include the first-person experience of addiction, which does not come from collaging quotes to make your pre-conceived points. but just one problem with kulze's account: it accounts for addiction in this sort of person, first, on the grounds that these kids are coddled and spoiled so much that they never form a self, and second, because their parents are always driving them to succeed, that they grew up in excessively-structured contexts, both in their families and in educational institutions. surely these things are in tension with one another. but either way, over and over, she moves straight from incredibly vague cultural observations that apply perfectly well to non-addicts and addicts alike (but really apply to no one in particular) to an explanation of particular people's addiction.

first off, i doubt that addiction is a greater problem in this population than in many others. but it is an explanatory problem: how can people like me end up like that? i'm going to tell you exactly how: the same way people not like you end up like that. the essence of addiction is in the relation betweeen the person and the substance: demographic explanations are going to be wrong, especially if you start by assuming that certain people should be immune. addiction among privileged, white twenty-somethings is exactly no more puzzling than among trailer-dwelling rednecks or inner-city black people, and that you think the one needs explaining and the other does not only displays all your prejudices right there on the page. you might start out instead, if you have to go sociological or whatever, with addiction patterns among the parents of these people. and then that you offer pseudo-profound pseudo-explanations that do absolutely nothing just shows that you've been reading way too much new yorker. on both counts, you need to get out of your own little demographic spider hole.

on hugo

i want to say that i am definitely opposed to the cult of personality: one of the saddest symptoms of human patheticness: you're just begging to be subordinated, and your dearest aspiration is to labor under obvious delusions. like this is just pitiful. also i am opposed to authoritarianism for any purposes whatever. it's worth remarking, though, that it was never plausible to equate chavez with the miserable dictators with whom he often associated. i think he was repeatedly and more or less fairly elected (though 'fairly' has to be qualified by his domination of the media). that makes a difference.

He has taken on many of Mr. Chávez’s vocal patterns and speech rhythms, and has eagerly repeated the slogan “I am Chávez” to crowds of supporters. He has mimicked the president’s favorite themes — belittling the political opposition and warning of mysterious plots to destabilize the country, even implying that the United States was behind Mr. Chávez’s cancer.

He has also adopted the president’s clothes, walking beside his coffin in an enormous procession on Wednesday wearing a windbreaker with the national colors of yellow, blue and red, as Mr. Chávez often did.

show some pride, little bitch. just to drive that nail, they'll display his corpse 'forever.' the idea of your body as an icon or sculpture of itself raises amazing questions about representation. one good aspect: it makes it permanently possible to rape hugo chavez, at least in a certain sense, and it adds tremendous symbolic weight to what would otherwise be a mere personal peccadillo. hugo will live forever, but he will never not be dead. looking good, asshole.

girls, girls, girls

i've been in a renewed country phase, obviously, partly under the inspiration of the amazing nashville. so i've been on a hopeful quest for younger female neo-neo-trad singers. i've had some misses, so to speak, but also some hits. one stunning change: girl singers now have names like 'ashton' and 'ashley.' i'll talk about three artists, all more or less at sophomore stage.

first: ashton shepherd, who works in a strongly traditionalist vein. she's compared here and there to patty loveless, which is apt because of the vocal range, low for the female side, and the style. but i say she needs some seasoning. start with dynamics: she hits hard and in vibrato on almost every note of every song. it sounds sort of intense moment by moment but the effect over several songs is incessant and numbing, though listening to almost any one song is impressive, because she can really, really sing. also a lot of the material is good. alright ash, start by thinking about three different levels: an intimate thing just above a whisper, an almost conversational tone with some ornament for verses, and then a volcanic intensity for fairly rare occasions. listen to those tammy wynette records over and over.

i have to admit that one of the reasons i cultivated my love of country music was precisely because the people in my immediate vicinity hated and despised it. i'm like that. so despite the fact that i used to be a country-music columnist etc, i don't know how much of my audience, if any, is into such things, but it wouldn't surprise me if i am alienating whomever i have left. at any rate, the two singers i really want to recommend to your attention if you like such things are ashley monroe and sunny sweeney.

ashley got all dolled up in lingerie and stuff for pistol annies, which could have been worse. but before that she was a songwriter and did a fine album called satisfied for columbia in 2007. she got the shaft in a way that is typical of the era of major labels and that shows why it is rational to want them to die: columbia refused to release the album after the first couple of singles didn't do so well, and then dumped it in finally years later. that would piss you off, especially if this was your initial portfolio as a songwriter; i talked to many artists over the years with similar experiences. suddenly from the initial flush and flattery of signing you go into years-long anger and despair where you think you might be waitressing again or whatever. anyway, ashley's been listening to keith whitley as much as anyone, though she has a girlish soprano. and then plus she translates country themes in an interesting way by gender (as on "a dollar short and two weeks late" from like a rose (2013)); the writing is strong, i say.


[no one is dolly. but there's no reason blake shelton shouldn't be at least porter.]
sunny sweeney is no doubt the most limited singer in this trio, but also she's my favorite. really quite the tex-ass drawl. her first album, heartbreaker's hall of fame (2007), is about as good as it's liable to get in this vein: incredibly catchy songs on traditional themes, arrangements heavy on fiddles and pedal-steel. but also she doesn't sound quite like anyone else (from the last wave, for example, the fine lee ann womack comes uncomfortably close to being a dolly tribute act). sunny is rowdy without the artifice of the big rowdy n-ville girls, but can also do something delicate and lovely, such as "lavender blue." she obviously tried to compromise with the charts on the second album, concrete (2011), and actually had quite the hit with 'from a table away,' which is good.



one thing that's obvious from a lot of this material is the weight of the history that all these artists self-consciously take up: all the references to the history of country music in the lyrics, but also in the instrumentation and vocal styles; all these records are dense with allusions. in a way this makes it obvious that this history is alive and well, especially considering the excellence of some of these songs. but also it begins to feel like a bit of a re-enactment or a costume drama, and if this is a neo-traditional phase, it is probably the fourth revival. on the other hand, i choose these particular artists because i think they transcend that as well and find genuine emotion inside the tradition as well as meaning there.

rand rocking

give it up for rand paul. it's kind of amazing that the objections to, say, homeland security deploying predator drones, are actually coming from what is thought of as the far right, and it should make you re-think the shape of the american political spectrum. rand would be saying the same about a republican admin, like his daddy did. i'd like to see the situation fall apart into several political parties; obviously the republicans are at least two even now. if they split and the dems don't, of course, then the dems will control the government for quite some time. but i personally mind that no more than the other way round, and it would certainly be worth it to compromise the two-party system. one problem is, in a world of talking points, media is completely boring when there are only two emails, two sets of consultants, two pollsters, and so on. you want the thing to disintegrate just to create a minimum standard of variety in entertainment.

i've heard many a progressive just laugh off the whole question of whether something is or is not constitutional as anachronistic. but the constitution can be extremely practically useful, because of the many good things that are in it due to, um, the intentions of the framers and, in particular, the meaning of the text. look seriously, i guess plenty of people argue that there's no fact of the matter about what any text means. i say that's just silly, though obviously questions arise. i don't know, are you going to read a jane austen novel and then say you have no idea what happened or what any of the characters are like, or that no one in principle could? well, better stop reading stuff, then,

philosophy

a few remarks on paul horwich's wittgenstein thing in the nytimes. first of all, in my experience, philosophers talk in hushed tones of reverence about wittgenstein rather than hating on him, but this may be my particular milieu coming up: uva was center of wittgensteinianism; i was more worried about the cult than the haters. also, the whole damn century was dedicated to the end of philosophy, the grand metaphysical project: nietzsche said it was over, carnap, dewey, heidegger, rorty, derrida; philosophy in the twentieth century was an interminable declaration of its own end. so wittgenstein wasn't alone in that.

now, we ought to think of philosophy not as a science but as an art (however, i also don't think you can do science without philosophy, and science too has aspects of art). so, you wouldn't say that we've been doing that sculpture stuff since the greeks and we haven't come up with the sculpture that makes all other sculptures ridiculous: the final irrefutable sculpture, so we should give that crap up. the point is definitely not to put the thing to rest, but to make the next interesting move. the point is precisely for it not to come to an end, and just practice it and become absorbed in it. art has to be sufficient to the full extent of many long lives.

as to the nature of truth: well, i have knocked this sucker down once and for all in the grandest non-deflationary style. horwich will just have to wait for entanglements haha!

Hotter than a bored out, 400 CC 57 Chevy with Dual Carbs and a HEMI! And Headers...

 

In which Crusader AXE muses on the positive aspects of moonshining, rumrunning, beer brewing , and marijauna over Chrystal METH and tobacco; and, on being a craft brewer, craft distiller, moonshiner or herbal remedy distributor as opposed to a regular job...and advocates bounties for METH COOKERS and Hookah lounge operators, both on aesthetic grounds.