Arizona douchebag Dean Saxton adopts WBC tactics against "whores and sluts" (aka women).

[woodstockbirdybird]

Hard to get worked up about, because he’s obviously just a pathetic laughingstock even to the people he’s trying to enrage. Kind of like the Clothahump or Starving Artist of RL trolling.

[elucidator]

Oh, good, the “Mustang Ranch” is a ho house. Not a gay bar.

[Grrr]

Holy crap! The Ol’ “She was asking for it” argument.

The last time I heard anybody use that line for serious was like 1985 or something.

[BigT]

So a Youtube troll finally had the guts to say this stuff in real life?

[Marley23]

@BigT

So a Youtube troll finally had the guts to say this stuff in real life?

At a college- the place where you are least likely to get punched or arrested for it.

[SweetLucy]

I bet he’ll soon be the Tea Party favorite for President in 2016

[Morgyn]

@SweetLucy

I bet he’ll soon be the Tea Party favorite for President in 2016

He’s too young. 2036.

[sidhechaos]

@Great_Antibob

I dunno…

When he starts telling the ladies at the ranch they’re whores, the sins of the world are their fault, and that they’ll burn for eternity, I don’t think a simple gift card is going to work.

Even prostitutes have their limits.
.

I’m sure they shovels and lots of wide open space for shallow graves, and alibi’s (with receipts for service no less)

[Jragon]

Wow, this guy (or at least the news coverage) seems to have done some good. I went to campus today (for unrelated reasons) and swung by the student union for a moment around lunch. There were a huge amount of people holding signs about how everybody deserves love, and preaching about love and happiness and general kumbaya stuff. A few girls were also walking around with similar signs in the area in only a bra on top (definitely a bra, not a swimsuit top), and nobody was heckling them.

Never underestimate a single asshole’s power to make everybody feel like kindred spirits for a week until they forget about it because it’s finals.

[Really_Not_All_That_Bright]

Similar signs as in kubaya, or as in rapey?

[Jragon]

As in kumbaya.

[Patch]

@Sitnam

I’d kinda like to try Ghettoploy, I’ll pass on his reading material however.

Actually, Nigger to Nigger sounds interesting. Willing to be shown wrong, but it sounds like it’s nothing more than a book about black folklore from the 1920’s, according to this description:

Tales of the Congaree

By Edward C. L. Adams, Robert G. O’Meally
Publisher:
University of North Carolina Press
Place of publication:
Chapel Hill, NC
Publication year:
1987
Subjects:
African Americans–Literary Collections
African Americans–Folklore–Literary Collections
Slavery–Literary Collections
Congaree Swamp (S.C.)–Literary Collections
South Carolina–Literary Collections
This volume brings back into print a remarkable record of black life in the 1920s, chronicled by Edward C. L. Adams, a white physician from the area around the Congaree River in central South Carolina. It reproduces Adams’s major works, Congaree Sketches (1927) and Nigger to Nigger (1928), two collections of tales, poems, and dialogues from blacks who worked his land, presented in the black vernacular language. They are supplemented here by a play, Potee’s Gal, and some brief sketches of poor whites.

What sets Adams’s tales apart from other such collections is the willingness of his black informants to share with him not only their stories of rabbits and “hants” but also their feelings on such taboo subjects as lynchings, Jim Crow courts, and chain gangs. Adams retells these tales as if the blacks in them were talking only among themselves. Whites do not appear in these works, except as rare background figures and topics of conversation by Tad, Scip, and other black storytellers. As Tad says, “We talkin’ to we.”

That Adams was permitted to hear such tales at all is part of the mystery that Robert O’Meally explains in his introduction. The key to the mystery is Adams’s ability- in his life, as in his works- to wear both black and white masks. He remained a well-placed member of white society at the same time that he was something of a maverick within it. His black informants therefore saw him not only as someone more likeable and trustworthy than most whites but also as someone who was in a position to help them in some way if he understood more about their lives.

As a writer, O’Meally suggests, Adams was not simply an objective recorder of folklore. By donning a black mask, Adams was able to project attitudes and values that most whites of his place and time would have disavowed. As a result, his tales have a complexity and richness that make them an authentic witness to the black experience as well as a lasting contribution to American letters.

From this description, I wonder if he even read the book if he’s trying to equate it to Ghettopoly, or else he just locked onto it because of the title.