Geronimo's Cadillac

The great Apache warrior as melon farmer

43. His unhappiness can be gauged by his longing to travel, to leave his home. The more traveled a man the less he is happy. Travel and a superficial understanding of local cultures western men have proclaimed a virtue, a bulletpoint for the curriculum vitae, when really travel is an indication of the globalization of unhappiness and homelessness. The entirety of the earth is no man's home.

45. His form of life is without any locality. His form of life can be sent anywhere. Without the local he is homeless: a planet populated with homeless men.

46. Local words and expressions are gradually stricken from his language. Local practices and variations in a form of life are lost to successive generations. Craftsmen are replaced with Walmarts selling cheap machine made products from the Orient. The world becomes a vast urban marketplace dominated by global corporations and the competition of economies of scale.

49. Previously the earth and the gods and animals of a particular place determined his form of life. He did not need or wish to go beyond his locale, where other men and animals and other gods had their dwelling. The first explorers were exiles and outcasts and fools, those who were sent away from a tribe and family for some unforgivable infraction. To be forced to rebuild a form of life from nothing in a foreign land, to discover new gods and where and how to hunt animals, or to die there, was the worst punishment imaginable. The men who traveled to the ends of the earth and began populations there were not noble explorers in the mold of Amundsen or Shackleton, but the degenerates and throwaways from longstanding and religious forms of life. It took countless generations of men in these new, uninhabited lands, to discover the hindering and helpful spirits, the rituals of the hunt, the migratory patterns of the animals, the edible plants, etc. It was an incredible multi-generational project that no sane and healthy man would willingly undertake.

50. The white explorers had it easier in that they brought a powerful form of life with them: agriculture and animal husbandry, as well as the ideas of slavery for the service of working the fields. Because their God was an agricultural god, He came along too. The white explorer did not thus begin from nothing. His was a form of life that could be transplanted wherever crops could grow.

55. The danger to hunting forms of life was always that the locality they lived in would be changed and their form of life made impossible. They were careful not to over hunt, to diminish the soil, to muddy the rivers and streams. They listened attentively to their gods. They resisted going beyond their lands.

59. Western man looks out upon the fenced in wild. From the safety of the steel observation deck the wild stimulates something deep within in him. Something he no longer understands touches his spirit. He says he feels refreshed by the wild. It is an antidote to the city. Now refreshed he can return to his office labors.

60. There is no reason to protect the wild, to save the earth, etc. It is not through any reason that the earth can be saved. Rather it is through reason that the earth is destroyed and men brought to their knees in unhappiness.

75. Philosophy, as a practice of extending legibility, making typographies of the world and cataloging it, is guided by the most hindering of hindering spirits.

77. Philosophical problems have no translation into the languages of other forms of life. The mind/body problem cannot be made a problem in Inupiat. The universality implicit in the arguments made by philosophers cannot be demonstrated anthropologically or ethnologically in every form of life. 

78. Now that the Inuit have an alphabet and their form of life is less reliant upon the hunt, are they now capable of understanding the mind/body problem? Are the Inuit now capable of being troubled by the separation of their minds from their bodies? Or are they still in need of further "progress"?

87. LW posited that philosophical problems were born of language going on holiday, being extended to where it cannot go, etc. But he should have specified that these problems were the result of a language befallen to legibility: Men speak and think legibly today. It is legibility which pushes language where it cannot go. It is the misapplication of an accountant's technology to man and his world.

88. It seems too simple a shorthand to argue that the discovery of agriculture and animal husbandry begat surpluses which begat legibility, then statism and the enslavement of men and animals, oligarchy, etc. Were there farming cultures that resisted legibility, or resisted its advance beyond an accounting technology? Perhaps it was the strength of their divinities that protected them? Is the link between agriculture and population growth really as Brody argues? There seems a decidedly western bias in both economics and anthropology that has obscured these questions, perhaps a result of attempting vast generalities (what the white eyes call Truth) instead of maintaining a local focus. And so few have gone to live for an extended period among the people they write about. Does the act of writing itself, that most dangerous of hindering spirits, make any understanding impossible from the start? It was Teddy Carpenter's realization that he was only assisting the hindering spirit of legibility in destroying the forms of life he admired that led him to quitting the anthropological project entirely. Must a western man stop writing and go silent to preserve the world?

93. Men cannot walk themselves back from their knowledge of certain technologies. The accountant's technology of making legible cannot be overcome or forgotten. There has appeared no divinity yet powerful enough to assist men in overcoming it. 

94. I realized I could never be more than another Carpenter, Scott, or Brody: guiding the hindering spirit of legibility into some hidden, unspoiled and unwritten territory; showing the way to undiscovered transcripts, and if not writing them myself, showing the way to them for states and corporations and their missionaries. Even unwritten, the hindering spirit of legibility I brought with me, would proclaim another, dominant, hostile form of life: to explain, to argue, to define, to make equations, to break into the most essential and then to generalize, to assign ownership: to teach men to become individuals and to make them responsible, to teach them the earth and gods and animals were separate from them, and that they were even separate from their own bodies. 

99. It was not the military might of the Great Father in Washington that finally ended the Indian Wars of the late 19th century. It was the slaughter of more than 500 million animals to make way for the pioneers and their farmland. Without animals to hunt, the tribes faced starvation and were forced onto the reservations with the promise of food. The Indian warriors had routinely defeated the US military, despite it large numbers, but with the animals, specifically the plains buffalo, all but annihilated, their form of life, its gods and language and ritual, was vanquished. Even the great Apache warrior Geronimo surrendered his feathers for a white eyes' suit and was instructed in the farming of melons. In exchange for food, the tribes subjected themselves to legibility. There was only death or the white eye's form of life.

100. Population growth is essential to maintaining the constant increase of capital values. This in turn maintains the fractional reserve banking system assuring that credit extended to capitalists will be repayed along with interest. Growing populations also have the effect of making other forms of life impossible--particularly those that rely upon natural abundances--by killing off the animals and taking the lands upon which those forms of life are reliant. The forests can now be cut down and sold as valuable timber; oil pipelines that might have disturbed caribou migrations can now be constructed without the protest of environmentalists.

104. When a form of life is vanquished its gods go speechless, for man is the mouthpiece of divinity.

105. To make way for the western form of life the land animals had to die. They had to die to make way for the vast farming plots. The forests the animals lived in were necessarily cut down. The animals were slaughtered for interfering with the farmer's produce, for feeding upon his domesticated cattle. Even more importantly, the native men who lived off the land animals, who's form of life the land animals supported, had themselves to be domesticated and taught to live not from the hunting of a natural abundance, but rather by hard work in the service of other men for the currency of government sponsored fiat.

111. If you say that something I have written here is true, it is only because it has appealed to your bias. In the absence of divinity and ritual and the hunt, men are drawn together through Reason, argument and explanation. The whisper of divinity: that men of similar instincts will be comrades. 


From a Truck Stop

Ticonderoga, NY

4. Legibility takes an equational structure. As an accounting technology the debits must be equal to the credits. With the balance sheet the concept of BALANCE in life is originated. A life lived according to the golden mean is not simply the good life, but good accounting.

5. Legibility begins with naming and then is extended structurally in the form of equations and arguments. Philosophical disagreement has historically taken two forms: a disagreement over what has been made legible (the named), and/or a disagreement over the equational argument built upon what has been made legible. 

6. The project of what to name is determined by a man's objectives and biases. A man of fiat profit will name to increase his bank accounts and to justify the state's protection. Whereas the philosopher will name according to his biases, his instincts, perhaps some unknown power speaking through him.

38. The Unabomber's Manifesto is a beautiful work of mathematics, a work of philosophy made by a talented mathemetician. It is hard to disagree with its equational logic. But what has been named, and what has been left unnamed and unequated, is open to disagreement. An equation may itself be perfect, but a disagreement with how X, Y, and Z have been defined is always personal.

56. There are two movements in the scientific project of legibility: (1) finding the smallest, tiniest building block of the world and naming it; and (2) finding the most general, expansive argument/equation to make the world reasonable and completely understood. Both tendencies of legibility disregard the middle, the local, the small group, the family, the tribe, the understanding of men of a particular place and time. 

57. Man lives neither at the most essential nor the most general. He lives, even when blinded by the logic of the state and corporation, inseparable from a specific place and a time, from blood and its lineage. Legible language and  its argument draws man into inhospitable, inhuman places. The global competition of fiat; the competition of worldly fame and other competitions. The equational logic of legibility leads him to develop the world and himself into ugliness and unhappiness. 

60. Science performs best locally. Men and their forms of life function best locally. Yet strangely philosophers, statists, and scientists neglect the local, and are even contemptuous of it. The languages of specific and isolated forms of life are disregarded and soon destroyed. 

69. Philosophy's task (it it can have one) is to interrogate legibilities; to show how the project of making legible fails and its unintended consequences;  to question why a name has been given, to expose the objectives and biases behind the naming; the failure of the equations and arguments constructed upon the names. Philosophy's rightful task is with making the world less legible, protecting the local, protecting its silence. 

77. LW demonstrated this was possible for philosophy: he showed where legibility failed and could not go; his work was a defense of hidden transcripts; a rebuke to those global corporate and state powers that would make of man an economic individual, subject to a global accounting. 

81. As long as there are men, there will be hidden transcripts. 

85. The proper end of philosophy is not silence, but silent prayer.


The Divinities

9. When man stopped hunting to become a farmer and domesticator of animals, his diet changed and his life expectancy was cut in half. He now was lucky to live through age thirty. His teeth fell out from the grain sugars. His bones weakened. He died horribly from diseases received from the domesticated animals he now lived beside.  From the forest the hunters and animals watched him working from morning until night. The gods of the hunt and the wild forest no longer spoke to farming man. Was he at this moment godless? Without a divinity how did he explain to himself the new and terrible afflictions and illnesses and the shortness of his life? Did he not consider a return to the forests and the life of hunting? 

10. The Biblical God was his answer. A vengeful God of punishment and sin and guilt. A God that from the first book of the Bible emphasized the hard life of work in tilling the fields and domesticating the animals (see Brody, The Other Side of Eden). The God of the Old Testament fit the farmer's form of life, a life of work and suffering. 

12. The farmer in his transformation of the earth was still close to the wild. Unlike the hunter gatherer who safeguarded the wild, the farmer fought against it. The farmer's struggle with what is wild made possible his God. Without the wild and the undomesticated there can be no divinity. 

13. Just as the divinities of the hunter gatherers perished with the passing of that form of life, the agrarian Biblical God is no longer suitable for the city dweller. His form of life cannot sustain a divinity. His form of life is no longer suitable to a god. 

14. Man's distance from the wild earth and untamed animals is his distance from divinity.

15. This epoch of man, the first to have broken with the divine, calls this break "progress"? But is it truly a break--will man never again require a divinity? Will man never again require the wild earth and the undomesticated animals?

28. The idea of slavery is born in his needing many sons to work his farm. To enslave strangers comes later. The first slaves were a farmer's sons. The hunter gatherer had no use for slaves: there was not enough work to be done to require them.

38. Men admire science and reason with something similar to the force of prior belief in divinities. But men do not regard the force of gravity as they once regarded the force of Ussen or Jupiter.


The Legible Individual

(these are notes to future aphorisms written from the sleeper berth of a big rig)

The poets learned the technology of writing from the accountants and state legislators.  

While the poets predated the accountants, legislators and writing, the philosophers emerged after the technology of writing was discovered. With writing comes a kind of fixity, a physical fixity on the page,
Writing creates Reason. Writing makes possible what appears as a higher magnitude of thought: lengthy argumentation. Symbolic logic, mathematics, and the heavy books of the well known philosophers are not so much testaments to men's thinking, but examples of the elaborate constructions possible with the technology of writing. Men believed they had made discoveries about themselves and the world when in fact they had constructed idols of thought. Statues. Memorials. Stone and iron wrought structures to be erected in the town square and admired by all.
The legible individual arises from work. Man worked so hard to make the land farmable, to kill and chase away the animals, to cut down the forests, to care for his crops, that he declared this land to be his own. An excess of work creates the idea of possession. "This farm is mine," he says. "These crops are mine. I have worked so hard to grow them." And from this simple first idea of possession the philosophers who come later will say, "This mind is my own. These thoughts are my own. I have thought so hard to discover them." The accountants and state legislators made legible the farms and the stored grain surpluses, declaring they belonged to this man or that man, and then in a similar way the philosophers made legible the man himself, declaring these ideas belong to this man, this man to possess these characteristics. Legibility was foremost a technology of identification for the purpose of ownership.
Dodds writes of the early Greeks as attributing to the gods the dramatic outbursts of men. Madness was believed to be something divine. A horrific murder was believed to be the result of a god entering and acting through a man. The idea of total responsibility for each man--that a man should be in possession of every one of his acts--was not known to the ancients.
The legible individual is the man who possesses himself. He has made himself into an accountants ledger of characteristics and histories and beliefs, of likes and dislikes, of addresses and bank account numbers and balances and credit scores.
To have an identity is not different than owning a farm.
The technologies that came after the advent of farming were all to better it and make it more efficient. With the coincident idea of the legible individual--the man in possession of himself--technologies also appeared to make men more efficient in the possession of themselves. The computer is used to expand the state, enable more surplus, but also to assist men in making themselves more legible to themselves (and to the State) as individuals.
Men domesticate themselves with legibility just as the first farmers cut down the forests and annihilated the animals who threatened their crop.
Strangely, the brain shrinks in size as the man becomes more reliant on his technology. The brain is finally left with lesser functioning. Men remember less. The supposed organ of man's individuality is rendered useless. Man becomes all men, all working men. His legibility to himself no longer matters to him.
The future of man is work. He will no longer be an individual. The epoch of the legible individual will pass as only his work gives him definition. Then, finally, he will no longer even think of his work as what he is. The autistic is one step in this becoming. The autistic examines computer code for errors out of some obsession; not for pay, not for the hoarding of surplus fiat currency for the purchase gadgets and vacations. The autistic is the first step in the annihilation of the individual.
Legibilities change the world. It does not matter whether a new legibility, a new word and idea, 
makes sense or is logical. Legibility was never about logic. This is the failing of the philosophers. 

Legibility first appeared as accounting and statebuilding. It was only after its appearance that the oral singers and poets took it up and applied it to their art. Perhaps the philosophers were an offshoot of the first lawyers and politicians (Plato). The philosophers, like the poets, had previously not written anything down.
And "by writing it down" philosophy and poetry took the form of accounting and gave themselves up to state oversight and a general feeling of reasonableness and the personal triumph that accompanies this feeling. The introduction of writing to poetry and philosophy allowed for a whole vocabulary of new legibility within these areas which became known as disciplines with their own practitioners and schools and diplomas, and a whole infrastructure of legibility grew up around them. Philosophy and poetry could now aspire to the rigor of the state's laws.
Legibility promotes a reasonableness that fascinates certain men.
There could be no legibility before the first farmer. There was no legible individual before the first farmer.
The farmer became a legible individual by way of his work, his many hours of toil in the fields, which, formerly being forested and filled with animals, he transformed into a new vision of the earth. The farmer worked from dawn to dusk while the hunter sat by idly watching from the forest. The farm was the farmer's own. It was made his own by all the work he put into it. He must protect the result of all his work. It seems the notion of possession begins with the idea of protecting what one has toiled for. No one is really attached to that which comes to them by accident, or is granted to all men by the gods as an abundance. But what one has had to work long for one has a strong attachment: Possession.


Ketchup, Ammonia, Lizards and Oranges

I. Ketchup

It was 4 am when the light turned from red to green beside the door. The lumpers were finished offloading the trailer. I went to shipping and receiving for my paperwork. The old woman pushed a yellow paper across the counter.

"There was cargo damaged that you'll need to sign for. Two cases of ketchup."

I pulled the truck forward from the door and walked back and looked inside the trailer. There were two cardboard boxes. One was crushed. The other was stained and wet and stunk of ketchup. I thought to throw them in the trash and drive to my next stop, but I remembered it was necessary to report cargo claims to the high command.

The woman at high command in Green Bay, Wisconsin told me to put the two cases in my cab and I would be instructed later on what to do with them.

I wrapped the wet case in paper towel and lifted it out. It weighed at least forty pounds. I put it on the floor on the passenger side. I set the crushed case on top of it.

II. Ammonia

The cab stunk of ketchup. The damaged boxes contained thousands of Burger King ketchup packets.

I pulled in to some sort of chemical plant for my pickup. There were large silver tanks with steel hoses and the air was thick with ammonia. I got out and went inside shipping and receiving for instructions.

I was to wear at all times a hard hat, a respirator, goggles and thick leather gloves. Even when I was driving.

Despite the protection the ammonia stung at my eyes and throat. I drove to the back of the plant where a man said he would spot for me on a blind back around a building and into a warehouse. There was limited room to swing the cab around. No driver had tried it yet with a big sleeper cab, he said.

Wearing the hardhat and gloves and goggles and the respirator made for a very awkward back but after a few pullups I put it into the warehouse. They loaded the trailer with 43,000 lbs of urea on wrapped pallets.

III. Lizards

Vanco was the nearest Cat Scale. It was still early. The sun had just come up. 

Stockton, California is a nasty town and the Vanco truck stop is the nastiest of nasty truck stops. I pulled onto the scale and pressed the call button. Before the attendant answered a pair of lot lizards, a black and a white one, came up to my door.

"You looking for company, daddy?"

IV. Oranges

I followed the computer navigation past where I should have turned. In my mirror behind me I saw the trucks parked at a building. Then the pavement narrowed to a single track and went up a steep hill through the orchards. I was looking for anywhere to turn around. The pavement crumbled and turned to dirt. At the top of the hill the dirt road ended at a chainlink fence.

What to do now, I thought.

This dirt area at the hilltop was wider than the road I had come up on, but it was not wide enough. Perhaps I could drive into the orchard down through one of the rows of trees and drive in deep enough that I can back the trailer back out and cutting it hard, swing the cab around.

I turned slowly into the orchard between the trees. The truck tore oranges from the trees on both sides and the branches scraped down the trailer. This had to be done, I told myself. There is no other way.

I drove it in deep enough and then started to slightly angle the trailer back out, tearing more oranges from the trees. I had the windows down and it smelled wonderfully of citrus. The citrus smell overpowered the smell of the ketchup.

I made many pullups and slowly angled the trailer around. I tore more oranges and branches from the trees. It took me a half hour but I got out of the orchard.

V. Ketchup (Redux)

I dropped the empty in Sacramento and picked up the relay. It was 29,045 lbs. according to the truck computer. Anything under 30,000 lbs we were told it is not necessary to scale.

But after I coupled up and pulled away the load felt heavy.

There was a non-certified scale on site and I ran over it and wrote down the weights on each of the axles. I didn't trust the scale but the load scaled out legal. Still, something didn't feel right.

Sixty miles later I passed the first weigh station on I-5 and it was closed. I thought of the axle weight numbers I had written down. I realized they added up to over 76,000 lbs. I was pulling a lot more than 29,000 lbs. I pulled the paperwork out and saw there was a second page I hadn't looked at. An additional 11,000 lbs had been added to the trailer.

The load was over 42,000 lbs. I needed to scale this thing immediately before I hit another weigh station.

My navigation said the nearest Cat Scale was 40 miles away. Fortunately, the nearest weigh station was 20 miles after that. Still, if the load could not be made legal I was over 100 miles from where I picked it up. High command would not be pleased.

I scaled it at the truck stop and went in for the ticket.

There was 34,000 lbs exactly on the drive axles. I knew the law stated it had to be under 34,000 but I couldn't remember if it was legal at exactly that number. Nobody at the truck stop seemed to know either.

The tandems were already all the way forward so the only way to move weight off the drive axles was by pushing the fifth wheel the one remaining notch forward. But this would have the effect of moving 350 lbs off the drive axles and putting me about 50 lbs over the steer axle 12,000 lbs limit.

I would need to cut at least 50lbs of weight from the cab. The only thing to do would be to jettison the ketchup. That would bring my steer axle weight back below 12,000. The ketchup would have to go. The high command would have to understand. 

I lifted out each of the boxes and set them beside a dumpster.

I pulled back onto the scale for the re-weigh and went inside for the ticket. 

It was a success. By jettisoning the ketchup I was now legal by 40 lbs. on the steer axle.


Exploitation, Part II

Private equity has shifted much of the legal liability of truck operation onto the driver. Private equity has accomplished this through lobbying the CMSA for expanded safety protocols that put all blame upon the driver and relieve the private equity ownership of liability. Both the private equity ownership and government can claim the public is safer. Its devious and well played on both their parts, because the accident lawyers (who are powerful politically as well) are still in business but are only able to strip the assets off drivers, not the private equity owned trucking companies. The federal government has added paperwork and requirements of drivers, hours of service regulations that when broken can trigger fines of thousands of dollars. So the federal government has opened up a new cash stream off the truck driver. 

The DOT has set up a points system with an account on each individual driver. These points accumulate as a result of citations and accidents and upon reaching a certain level cause the driver to be stripped of his CDL. Insurance companies also check a driver's points and may choose not to insure him. Because of the severe government oversight in trucking and frequent inspections, it is inevitable that a driver will get stuck with a bad trailer (1 in 5 trailers I pick up have a citable problem) and begin to have points added to his record.

At a certain point the driver will be done, out of the game. But this also serves the private equity spreadsheet men. For the elimination of older, experienced truckers who's wages have slowly risen by a penny a mile over a long period means they can be replaced with young, new drivers with clean records and, importantly for the spreadsheet, hired at the lowest per mile wage. As a result, trucking companies are always looking for new hires fresh out of trucking school.

In addition, there are the heavy punishments meted out by courts in recent cases involving truck accidents. One Florida driver was found to have been on his cell phone for 20 minutes during his DOT mandated 8 hour uninterrupted sleep in his sleeper berth. The judge and jury concluded this was evidence of negligence in an accident that killed 7 children on a school bus. The judge wanted to give him 7 years prison time for each of the 7 dead children. So the judicial system, district attorneys, and the public also get their piece of the truck driver, a person who they clearly view as not simply a public menace but a likely moral degenerate.

If wages had increased commensurate to the risks of fines and imprisonment (as well as because of government limits on drive time and introduction of paperwork) then a positive risk/reward for trucking might be argued. But since the Teamsters and other unions were broken, wages have stagnated despite drivers spending more time doing unpaid paperwork and being forced not to drive due to HOS limits.

It should be noted that mileage pay is also based off the distance between two cities as the crow flies, which, naturally, is much shorter than a truck route. Any driving done inside a city qualifies as 0 mileage. Additionally, the company has a policy that job assignments cannot be turned down. I recently had 2 trips with 2 two hour live loads (unpaid time) within Portland, which being within the city meant my miles driven was calculated at 0. That day I assumed the risks of fines and imprisonment in exchange for $0. 

I did some calculations based upon my work totals, which I broadly define as anything involved in the operation of the truck, meaning paperwork, ETA calculations, pre/post trips, hooking and unhooking trailers, live on/off loads, etc. Around 3-5 hours of my day I do things necessary to performing the job which are not actually driving, which means I am unpaid for those activities. A gross pay versus total hours worked leaves my effective hourly wages at under $10/hour, and this is, of course, working 7 days a week with total worked hours well over overtime. But as pay is calculated per mile there is no overtime for truck drivers. It is a crummy job, worse than a minimum wage job, and there is a constant risk of fines and prison time. It is an industry remade to continually suppress the cost of labor and to empower various institutions, both public and private, to feed off defenseless drivers. 


The Old Man

"You get all talky and the next thing you know you got no money and you're driving a truck."--Moraline in conversation with Maximin, on the transition from trader big money to poverty

I learned a lot from the old man from New York when he visited and trained me to drive the dump truck. The little old guy had almost 50 years driving experience. He had driven everything. 

What I remember most was he was a funny pleasant guy out of the truck but the second he got behind the wheel he got angry and started cursing and yelling. With that thick Long Island accent he scared the hell out of the payloader and scale masters and jobsite laborers. Portland people didnt know what to make of it so they shut up. He was pissed off all the time behibd the wheel. One time this yahoo guy in downtown Portland says, "put it over there." Over there was backing blind around 3 corners with trenches on both sides. "Oh, fucking put it there, eh?" Says the old man. 


Halfway there the old man sees the labrorer looking annoyed he's taking so long. 

"Hey! C'mere you!" He yells at the laborer. "What do you fucking think this is, a bicycle?"

The guy looked at him sheepishly now and said he was sorry. The old man acted like that on every jobsite we went to. 

I learned quickly to do the same when I started driving the dump truck by myself. They were vultures who only wanted to see you fail on the jobsites. You had to mistreat them to get any respect, or at least just to be left alone to make your dump. 

But when I started driving long haul over the road I went back to being nice and relaxed. I didnt think I would need to mistreat anyone. There werent any jobsites to go on. But there were other vultures all around me. The other long haul drivers. Then there were the idiots at the destinations watching you back in. There were idiot company drivers who even offered to spot for you just to fuck you up on your backing. 

The old man was right. Be pissed off all the time behind the wheel. Yell at everyone. It was the only way to be left alone and respected. 

Copyright © Moraline Free