I was once a welfare recipient and am very aware of the successes and failures of this critical safety net. There are those that would have us believe that those receiving TANF benefits are lazy, shiftless, freeloaders who are just sitting around thinking of another way to suckle from the government teat.
I was sick of the way my lyrics had been extrapolated, their meanings subverted into polemics and that I had been anointed as the Big Bubba of Rebellion, High Priest of Protest, the Duke of Disobedience, Leader of the Freeloaders, Kaiser of Apostasy, Archbishop of Anarchy, the Big Cheese. Horrible titles any way you want to look at it. All code words for Outlaw.
A city suffering from chronic poverty, out-of-control crime, a $76 million budget deficit and a 15 percent unemployment rate (nearly 50 percent for Oakland's youth) can hardly afford such social justice follies. But a pushover Democratic mayor and an overwhelmed police force have left what's left of gainfully employed Oakland taxpayers at the mercy of professional freeloaders and anti-capitalism saboteurs.
I understand how difficult it can be for an African-American in today's society. In fact, I can relate to black people very well indeed. My ancestors once owned slaves, and it is in my lineage to work closely with the black community. However, just because they were freed over a century ago doesn't mean they can now be freeloaders. They need to be told to work hard, and the incentives just aren't there for them anymore. When I'm president I plan to work closely with the black community to bring a sense of pride and work ethic back into view for them.
To its committed members (the Democratic Party) was still the party of heart, humanity, and justice, but to those removed a few paces it looked like Captain Hook's crew""ambulance-chasing lawyers, rapacious public policy grants persons, civil rights gamesmen, ditzy-brained movie stars, fat-assed civil servant desk squatters, recovering alcoholics, recovering wife-beaters, recovering child-buggers, and so forth and so on, a grotesque line-up of ill-mannered self-pitying, caterwauling freeloaders banging their tin cups on the pavement demanding handouts.
Nicholas von Hoffman
on a number of occasions this book has made reference to magic, and each time you've shaken your head, muttering such criticisms as "What does he mean by 'magic' anyhow? It's embarrassing to find a grown man talking about magic in such a manner. How can anybody take him seriously?" Or, as slightly more gracious readers have objected, "Doesn't the author realize that one can't write about magic? One can create it but not discuss it. It's much too gossamer for that. Magic can be neither described nor defined. Using words to describe magic is like using a screwdriver to slice roast beef." To which the author now replies, Sorry, freeloaders, you're clever but you're not quite correct. Magic isn't the fuzzy, fragile, abstract and ephemeral quality you think it is. In fact, magic is distinguished from mysticism by its very concreteness and practicality. Whereas mysticism is manifest only in spiritual essence, in the transcendental state, magic demands a steady naturalistic base. Mysticism reveals the ethereal in the tangible. Magic makes something permanent out of the transitory, coaxes drama from the colloquial.