Outdoors, landscape; flowers, trees, shrubs, grass; trimming and mulching. Birds and fountained bath. Wildlife. Music—the guitar and indigenous american flute. Cooking and baking; world regions. Sicilian Tuna with green olives and raisins. Italian bread and pizza; wanderering, travel. Exploring United States and Canada —


Volkswagen camper. A planted aquarium – few fish. WordPress Blogging University templates.  Collaborating; mastering


“Morning Dew”

On the way to work we were paused at The Great Bridge and looking over, I noticed how the morning light danced throughout the Chesapeake-Albermarle marsh. 

Annotated pt. 5: Song of Myself (pp. 3-4, 1855 version); 150th Anniversary Edition

Whitman age  28

Driving south from home in New Jersey to concerts at Philadelphia’s Spectrum, we crossed the Walt Whitman Bridge which spans the Delaware River’s eastern and western shores. The names of bridges along New Jersey’s shores held none of my interest as a young man – they continue to represent iron, cable, asphalt, and tolls to be paid. There are the Benjamin Franklin, Betsy Ross, and Delaware Memorial bridges to the southwest of New Jersey, and when driving north to New York we crossed the George Washington Bridge or drove through the Lincoln Tunnel. The crossings had familiar names with the exception of: Walt Whitman. I thought this man must have been a patriot, considering the company his surname keeps, yet he was much more than that. He was a man in love with nature and humanity; unafraid to voice his celebration of life, death, and sensuality.

Self-educated; having left elementary school at eleven years of age, “his father, unable to support his family completely on his own, pulled him out of school so he could work. To help put food on the table, Whitman found employment in the printing business (Walt),” and soon after as a teacher. As was the custom, he would live in the homes of his pupils, spending time with many different families. He found joy and inspiration in the sharing of their experiences and traditions. He enjoyed the Long Island forests and shorelines, spending summer days swimming with his pupils. It was during this period that the young Whitman began to write. After five years of teaching, he turned to writing and editing in earnest. He began his own weekly paper, the Long Islander, and later, he turned to editing and publishing his opinions in various New York City papers, and helped to start the Crescent newspaper in New Orleans. While in New Orleans he witnessed “the wickedness of slavery and the slave trade (Walt),” and as always, voiced his opinions, and soon lost his welcome in that city. As he wrote in the preface of Leave of Grass: “It is . . . not consistent with the reality of the soul to admit that there is anything in the known universe more divine than men and women (Whitman ix).” He decided to return north to New York and was troubled by those who admired “certain European ways (Walt),” over American culture. Working again in the newspaper business, he compiled numerous poems and self-published Leaves of Grass.

When news that his brother George was wounded in action during a Civil War battle, he left New York for Falmouth, Virginia to check on him. Having found his brother with superficial wounds in an Army field hospital, he chose to stay with him there. He took to heart the loneliness and despair of the hundreds of injured soldiers and was inspired to minister to them in an official capacity. He was hired by the department of the Treasury as Pay Master, which allowed him to continue living, writing, and visiting the wounded in Washington, DC. Whitman, influenced by his mother’s Quaker beliefs and his father’s patriotism, was deeply moved by the suffering and death he witnessed in the hospitals, yet he was inspired by the gratitude that the wounded young men showed him:

From the stump of the arm, the amputated hand, I undo the clotted lint, remove the slough, wash off the matter and blood. Back on his pillow the soldier bends with curv’d neck and side-falling head, His eyes are closed, his face is pale, he dares not look on the bloody stump, And has not yet looked on it. (quoted in Kaplan 265)

Walt Whitman sought to be present in nature and in humanity. He positioned himself to experience and express through his letters the best and the worst of human interaction. He is our American sage, infamous before famous in his own time; and for all time: the father of free verse poetry.

                                                               Works Cited
Kalpan, Justin. Walt Whitman, A Life. New York: Simon, 1980. Print.
Walt Whitman. Bio. A&E Television Networks, 2014. Web. 14 Oct. 2014.
Whitman, Walt. Leaves of Grass. 150th Anniversary ed. Ed. David S. Reynolds.
York: Oxford, 2005. Print.

A Song of Myself Part IV:

I believe in you my soul….the other I am must not abase itself to you,
And you must not be abased to the other. 

A tip of the hat to the Christian apostole: perhaps the soul is equal to the mind of man; not above the mind’s desires. His mind and body are not diminished by the soul, which exists within and without the mind and body. Here Whitman confesses this relationship with his soul: the mind and soul are seperate and united.

Loafe with me on the grass….loose the stop from your throat,
Not words, not music or rhyme I want….not custom or lecture, not even the best,
Only the lull I like 
the hum of your valvèd voice.

Whitman invites his soul to be with him. Suggesting his soul comes and goes from him; in and out of him; in and out of the world. He wants nothing save for the soul to loose the stop from its throat. Whitman desires to hear the hum of its valved voice.

I mind how once we lay in June, such a transparent summer morning;
You settled your head athwart my hips and gently turned over upon me.
And parted the shirt from my bosom-bone, and plunged your tongue to my bare-stript
And reached till you felt my beard, and reach’d till you held my feet. 

Swiftly arose and spread around me the peace and joy and knowledge that pass all
the art and argument of the earth;
And I know that the hand of God is the elderhand of my own,
And I know that the spirit of God is the brother of my own,
And that all the men ever born are also my brothers….and the women my sisters
and lovers,
And that a kelson of the creation is love;
And limitless are leaves stiff or drooping in the fields,
And brown ants in the little wells beneath them,
And mossy scabs of the wormfence, and heaped stones, and elder and mullen and

That kelson [keelson] of creation is love. Here Whitman again alludes to Christian teaching; to wit: “Since the production of something from nothing, the bridging of the chasm between non-existence and existence demands infinite power, and since the reason for the action of an infinite being must reside within that being Himself, the subjective motive of creation must be the Creator’s love of His own intrinsic goodness”

Allusion to the letter of the Apostle; of being, “one and the self-same Spirit . . . that we might all be one body” Whitman’s simplistic Christian spirituality is a common feature in his writings; he often uses Christian thories.

Siegfried, Francis. “Creation.” The Catholic Encyclopedia. Vol. 4. New York: Robert
Appleton Company, 1908. 14 Oct. 2016.
Accessed 12 Oct. 2016

John Chrysostom, b. 347; d. 407.

Hedayat’s The Stray Dog

     The reader is brought to Hell—Varamin Square, and assaulted by its burning sun; dust; almost still muddy streams and sluices; half-dead plants; putrid smells of death, and the trash piles offering sustenance of bone; fat; skin; fish heads and things so foreign and disgusting they are left unnamed. A solitary tree is featured. It is ancient and (we may imagine) quite large; covered in dust with a rotted, hollowed-out trunk. Another landmark, the dilapidated, half-hidden structure Veramin Tower provides some refuge, with its bricks falling — parched sparrows sleep in the crevices left behind.   The author implies its importance, describing it as “The only building worthy of attention in this miserable hamlet.” Throughout, the author does not show us name of his country, this Hell, prompting the reader to decide for herself which memory she should use to  place herself there. The amplification of select descriptors guide the reader well in discovery of meaning, while  omission of key detail promotes personal interpretation. The description of our protagonist, Pat, draws the reader close, through our narrator; a third person omniscient character who knows every hair on Pat’s filthy, muddy coat.  The reader may instantly identify with Pat the stray dog, shrouded in darkness with his human soul shining through. This essay aims to illuminate the author’s use juxtaposition of indeterminacy and fact to create the reading experience.

     After we learn of Pat’s humanity, intelligence, and a mysterious impenetrable message in his weary brown eyes, we are introduced to Veramin’s denizens: horrible people wishing nothing but to inflict Pat with physical and emotional pain. Unsurpassed in their ruthlessness and hate for Pat, these withering, half-broiled inhabitants are all silent and motionless at the onset, but soon we meet the errand boy, the apprentice, the rice-custard vendor, the automobile driver wearing spiked shoes, and the baker — all mortal enemies in the hell of Varamin. These creatures know Pat is cursed by their religion; unclean and worthy of death alone. They do not see the human soul shining from  Pat’s brown eyes —no one saw or comprehended him. No one looked him in the eye. The reader, already self-identifying with poor Pat, sees his painful, beseeching expression, and through this expression the reader may project his own feelings of rejection, misunderstanding, bigotry. Every emotional childhood scar ruches to fill our protagonist. For reasons inexplicably silent, everyone Pat comes in contact with during his two winters lost in the square desires to hurt him —so much so that they will coax starving Pat with a scrap of food until he is within range of a kick into his ribs. The reader is left to wonder how Pat could have become so. He is one with the dirt, without the will to scratch at the ticks infesting his coat, or to lick himself clean. The narrator
explains: something inside had died; something lustrous had gone out. But what is that something? This is an important point in the reader-response of this text. What is that something which feeds one’s will to perceiver in the face of unrelenting pain, disappointment, and fear? The author is silent, allowing the reading experience to develop in the mind of every reader. The author prompts the reader through a narrative about Pat’s puppyhood; confused, distant, but pleasant memories; sometimes stronger when Pat would gaze out over the fields. We learn succinct points very important to Pat. His ancestors had been free in the lush meadows of Scotland. He remembers drinking at his mother’s nipple alongside his beloved brother. No pleasure could surpass such satisfaction for Pat. It is important for the author to express this narrative of Pat’s mother’s milk, her intoxicating, pungent, yet soothing odor, and then her sudden loss. This forced indeterminacy serves to stir the Lacanian objet petit a
in Pat and by extension the reader. For shortly thereafter during a ride with his master to Varamin, Pat detects the odor of a female dog and leaves his master’s side, eventually getting caught in a slice drain and forever losing both the dog he was tracking and his master. According to Mahmodi,

“The story of the Stray Dog is the narration of a person who has been isolated from all the places or it is better to claim the story of someone who is driven out from here and left out from there, ―in-between. The representation of a colonial subject who cannot come to terms with his traditional atmosphere; an alienated  figure 
who  has  been separated  from  his  master and  got captivated in  another  atmosphere. Although  it  seems  familiar  and  perhaps he has  roots  in  that  world,  he  is  completely  strange  with  it, because  he  has  stepped  into  it  from  another  world,  the  European  world,  the  world  of  better  people” (Mahmoodi 41). 

Irregardless of Mahmoodi’s analytic intent, Pat never lived in Scotland; over 4,000 miles northwest of Varamin. The reader should experience Pat’s sorrowful life as it was; being born presumably on a farm; his mother and brother either sold or traded to other farmers in accordance with his master’s religion that forbad the keeping of dogs as pets, but promoted their use as working animals.

      Pat happens to meet with the man who stepped from the car and petted him on the head. This man likes Pat, for he feeds him and pets him instead of beating him, and Pat feels as though he is dreaming. After the two of them eat, Pat follows the man through a few alleys, out of the village and then back again by a different route. This is a peculiar narrative which the reader may have difficulty with. Perhaps it was included to create drama, but it does not have an effect upon the story’s conclusion. The Stray Dog concludes with the telling of the eventual death of Pat who had run himself to exhaustion on the road chasing after the man who stepped from the car. Pat collapses on the bank of stream, knowing that he would never leave this place. From his eyes that once shone his human soul comes a glowing, sick light. Pat leaves us; waiting to die with only crows that hunger to eat the eyeballs from their sockets.


 This story lives in space and time; its moral unclear and out of focus. Was it Islam that destroyed Pat? Could it be his lust for women? Perhaps his disregard for his master as he ran-off chasing the bitch into the drainpipe? And why did Pat remain in the hell of Varamin for two years? The reader is given many opportunities to ponder the reasoning behind the narrative. Clearly the reader understands that Pat did not belong there in Varamin, and he may have left if he chose. It could be that the protagonist felt that his master would someday return for him. It is up to the reader to create the meaning. Possibly it was the tower that kept him mystically there, for it was used as a source of  comfort in the narrative. More important than belonging could be Pat’s complete loss of identity in the end. Who was once bold, courageous, clean, and vivacious turned out to be one with the dirt. An excellent story filled with differences between what the text makes the reader feel and what the text means to a critical analyst such as Mahmoodi.

Works Cited

Hedayat, Sadeq. The Stray Dog. Translated by Iraj Basher. 1995.
rnb/bashiri/Stories/straydog.html. Accessed 9 Oct. 2016.

Mahmoodi, Khalil, et al. “The Resonance of Postcolonialism in Hedayat’s Stray
Dog.” Studies in Literature and Language, vol. 2, no. 3, 2011, pp. 36-45.
nialism_in_Hedayat’s_Stray_Dog. Accessed 10 Oct. 2016.

Tyson, Lois. Critical Theory Today. 3rd ed., Routledge, 2015.

Hegemony or What Makes Sense

This essay seeks to illuminate Antonio Gramsci’s concept of hegemony “which represents an attempt to reconcile the demands of philosophy with the requirements of political action” (Fontana 97) and bring his theory into the 21st Century. An example of the rhetorical debate between the United States Government and the Standing Rock Sioux Tribe over the location and construction of the North Dakota Pipeline is one that represents well Gramsci’s theory of “the dual nature of power: force and consent, violence and persuasion, both of which define political action” (Fontana 99). What makes sense to a nation’s society is what hegemony is all about. My thesis would argue that we may be witnessing our culture making big decisions right now concerning what makes sense and facilitating positive change for all citizens.

Rosemary Hennessey is quoted in Palczewski defining hegemony as: “the process whereby the interests of a ruling group come to dominate by establishing the common sense, that is, those values, beliefs, and knowledges that go without saying” (29). The diversity of the citizenship of The United States of America demands a nimble leadership that is able to maintain a common sense that is acceptable to many. The North Dakota Pipeline issue features the Standing Rock Sioux Tribe in opposition to the Federal Government’s approval for the pipeline’s location which passes through “resting places of their ancestors” (Toineeta 1). Sociopolitical common sense within the USA is glaringly on the side of the Sioux, yet the United States Government continues to place itself on the side of fiscal common sense; on the side of —shall we say— free capitalism. Now a conspiracy theorist may propose that the United States Government purposefully approved the pipeline knowing that it was in violation of various statues for the purpose of exercising its power through rhetorical hegemony. This theory would look something like: Do it and when they complain, we’ll give in, making us look like we care.

That is how far-removed we are from Gramsci’s Hegemony. As Liu Kang says, modern hegemony “betrays a fundamental contradiction or paradox: the revolutionary theory of the Italian communist leader is now appropriated by the academic Left of the West to address contemporary cultural issues that have little to do with social revolution” (Kang 1). It is safe to say that no one knew about the pipeline until the issue was brought to the attention of media elites and rendered into the 24-hour news cycle. Shall we wonder if the United States Government knew that this would become a controversy all along? Surely they did. The permits were issued, monies invested, meetings held. For their part, the opposition out of Standing Rock had only to complain for the United States Government to acquiesce:

The Army will not authorize constructing the Dakota Access pipeline on Corps land bordering or under Lake Oahe until it can determine whether it will need to reconsider any of its previous decisions regarding the Lake Oahe site under the National Environmental Policy Act (NEPA) or other federal laws.  Therefore, construction of the pipeline on Army Corps land bordering or under Lake Oahe will not go forward at this time (Joint Statement).

Skillful rhetoric, in that the United States Government separated itself much like a cell, becoming internally hegemonic if you will. The Executive Branch disavows its relationship with The U.S. Army, which it diagnoses as a cancerous growth upon society, a communications theory Stuart Hall will term negotiated coding. All-along, of course, the Army simply follows the orders of the Chief Executive, but the people do not realize it and the President is enabled to arrive ‘just in the nick of time to save the day.’ The government thus exercises perfect power over the citizenry by “determining what makes sense” (Palczewski 29). In hindsight we may see the rhetoric plainly, as if a veil had been lifted.

While researching this topic, I discovered conservationist George Bird Grinnell’s Tenure of Land Among the Indians. Grinnell sought the use of hegemony to make a common sense argument for the indigenous citizens of the United States of America.  In our day and age his rhetoric is  blatantly racist in its treatment of them. For example in 1907 Grinnell advocates that northern Cheyenne and “the Crows” should be “allotted” lands “if they are to continue to be a settled people and not wanderers and beggars like the Cree of northern Montana” (10-11). He is convinced that the Lakota people are unable “even imagine the ownership of land by persons” (1). Thus, the common sense of the day according to Grinnell was that “The civilized man and the savage man are utterly unlike in mental attitude” (1), yet what is this mental attitude of Grinnell’s civilized man? He does not mix words, writing “we must recognize . . . [the extinction of indigenous peoples] as nothing more than the operation of the inexorable natural law that the weaker must perish while the fitter must survive” (6). Reading against the grain, we may recognize his “fitter” people as the wealthy, white American male. In 1870, racists took advantage to initiate harmful hegemonic rhetoric after the 15th Amendment guaranteed that “The right of citizens of the United States to vote, “shall not be denied or abridged . . . on account of race, color, or previous condition of servitude” (U.S. Constitution), it took another amendment; the 24th, to protect people from “denied or abridged [voting rights] by the United States or any state by reason of failure to pay any poll tax or other tax” (U.S. Constitution). These rights should be common sense but remember: when it comes to hegemony, common sense is defined by the rhetor, in this case the United States Government is the “ruling group” (Hennessy qtd. in Palczewski 29). Hegemony is a limiter in the sense that it “reduces one’s agency because it limits the choices that make sense to a rhetor or audience” (Palczewski 29). In other words, hegemony may be understood as that national ideology which makes sense to us as citizens. In our presidential election season we may see this concept being stretched into new conceptions of what we see as our national ideology and what we can or should expect from presidential candidates in terms of qualification, temperament, and experience. Overshadowing the traditional ideologies of patriotism and platform, our rhetor seems to have distanced from a post-traditionalism of elder statesmen, and become the mass media. Mass media shows our views of the world to us, and induces us to take sides. Because mass media has fully become integrated into the Internet, the mimesis lens is focused: Internet was Art, and Television and Radio was Life. No longer for we understand that, as Oscar Wilde quipped,” Life imitates Art,” —to steal the idiom: the tail wags the dog.  Increasingly, even the candidates seem to have lost what control they had over the media-as-rhetor. What the candidates may have believed to have been the issues most important to the citizenry — terrorism, employment, taxes, civil rights — are supplanted with other ideas of their i.e., the media’s making. This removes agency from the audience perhaps, because we are told what our interests should be instead of the inverse or we desire agency and voice in the argument, but we may feel unable to argue with mass media. There is real feeling of rejection for many in the electorate for the first time in—quite possibly—modern history. There may be little recourse for those citizens who find themselves labeled not present, rejected, or negated as Philip Wander’s “third persona” (qtd. In Palczewski 214) within his or her “dominant cultural order” (Hall 513).  Wander’s rhetorical third persona had for many years, been rejected by dominant ideology as unimportant peoples, yet perhaps the ranks of this audience are swelling—perhaps overflowing—with millions of people who previously had agency in one or another political party. Evidence of this purposeful construction of the—call it big tent—third persona was voiced in recent speeches by the candidates. Recent rhetoric of a presidential candidate skillfully created a second persona, Edwin Black’s “you to whom the rhetor speaks” (qtd. In Palczewski). The candidate called her opposition “. . . the basket of deplorables.” Then seeks agreement with the second persona—almost permission—to go there: “Right?” She asks, “The racist, sexist, homophobic, xenophobic, Islamaphobic — you name it. And unfortunately there are people like that. And [the opponent] has lifted them up” (qtd. in Mehta). Note how the candidate then shifts responsibility for the words or the negotiated code, as Stuart Hall theorizes, onto the country per se: “Now, some of those folks — they are irredeemable, but thankfully they are not America” (my emphasis). This is boilerplate hegemony, as the “audience understands quite adequately what has been dominantly defined and professionally signified” (Hall 516). Negotiated code uses the dominant definitions (in this case the very definition of civil rights, perhaps) because they:

Connect events, implicitly or explicitly to grand totalisations, to the great syntagmatic views-of-the-world: they take large views of issues: they relate events to the ‘national interest’ or to the level of geopolitics even if they make these connections in truncated, inverted, or mystified ways (Hall 516).

The second persona thus explodes with those who want to believe that they are American, that they fit into the America the candidate tells them they belong to. Those within the rhetor’s third persona unable or unwilling to decode the rhetoric may flee from the third persona towards the second persona. Those already dedicated to opposition in the third persona are ripe for the counter-rhetor who responds:

“I was . . . deeply shocked and alarmed this Friday to hear my opponent attack, slander, smear, demean these wonderful, amazing people . . . from every part of America and every walk of life . . . cops and soldiers, carpenters and welders, the young and the old, and millions of working class families . . . She divides people into baskets as though they were objects, not human beings” (qtd. In Blake).

When formal apologies seem to be demanded by mass media occupying Hall’s hegemonic decoding position: the democrat rhetor replies, ” I regret saying ‘half’ — that was wrong” (qtd. In Mehta). The republican seems to have focused his rhetoric squarely upon his rival’s political record, using the negotiated decoding position:

It’s just one more massive failure from a failed secretary of state. It’s a war we shouldn’t have been in, number one, and it’s a war that, when we got out, we got out the wrong way. [She] is trigger-happy. Her tenure has brought us only war, destruction and death. She’s just too quick to intervene, invade, or to push for regime change (qtd. in Holland).

Finally, we return to the democrat in the hegemonic decoding position:

It is unsavory, and it always has been that way, but we usually end up where we need to be. But if everybody’s watching, you know, all of the back room discussions and the deals, you know, then people get a little nervous, to say the least. So, you need both a public and a private position” (qtd. in Koran).

Throughout my research, I’ve noticed the utter stalwart resistance to change by those whom seem to be firmly entrenched in the oppositional code. It would seem that in this election year (quite possibly in every election year and I had missed it), those who occupy the oppositional coding are of the third persona. Mass media reports often how voters are harboring sentiments of disenfranchisement, loathing of the political process, or feelings of hopelessness. With that in mind I do wonder if this could be the start of significant change within the country’s sociopolitical standard or the dominant definition of what it means to be American. Another excellent essay topic may investigate the rise in counter-hegemony. Because “members of the culture uphold the ideology” (Palczewski 29) of the nation, we may see a generation of Americans now beginning to organize a new hegemony. In the recent past American groups such as the aforementioned Blacks and Indigenous, and also the Asians, Latinos, and others have met or continue to meet this challenge. One may imagine that what made sense to the majority of the past no longer makes much sense at all.

Works Cited

“Archaeologists & Museums Denounce Destruction of Standing Rock Sioux Burial Grounds.”, 21 Sep. 2016. News & Blog.           destruction-of-standing-rock-sioux-burial-grounds. Accessed 22 Sep. 2008.

Blake, Aaron. ” This Trump Response to Clinton’s Basket of ‘Deplorables’ Comment Was Quite Good.” The Washington Post. 12 Sept. 2016. Accessed 7 Oct. 2016.

Fontana, Benedetto. “The Democratic Philosopher: Rhetoric as Hegemony in Gramsci” Italian Culture, vol. 23, 2005, pp. 97-123.

Grinnell, George. “Tenure of Land Among the Indians.” American Anthropologist, New Series, vol. 9, no. 1, 1907, pp. 1-11.

Hall, Stuart. “Encoding and Decoding in Television Discourse.” Edited by Simon During. The Cultural Studies Reader. 2nd. Ed. pp. 508-517. 1993. CSReader.pdf. Accessed 1 Oct. 2016.

Holland, Steve and Jeff Mason. “Clinton, Trump Escalate Fight in Dramatic Week on National Security.” 10 Sept. 2016. Reuters. Accessed 7 Oct. 2016.

“Joint Statement from the Department of Justice, the Department of the Army and the Department of the Interior Regarding Standing Rock Sioux Tribe v. U.S. Army Corps of Engineers.” 9 Sept. 2016. Accessed 28 Sept. 2016.

Kang, Liu. “Hegemony and Cultural Revolution.” New Literary History, vol. 28, no. 1.1997, pp. 69-85.

Koran, Laura et. al. “WikiLeaks Posts Apparent Excerpts of Clinton Wall Street Speeches.” CNN.Com. Accessed 7 Oct. 2016.

Mehta, Seema. “Transcript: Clinton’s full remarks as she called half of Trump supporters ‘deplorables’.” Los Angeles Times.10 Sept. 2016. Accessed 7 Oct. 2016.

Palczewski, Catherine, et al. Rhetoric in Civic Life. 2nd Ed., Strata, 2016.

“U.S. Constitution 15th Amendment.” Cornell University Law School. Accessed 30 Sept. 2016.

“U.S. Constitution 24th Amendment.” Cornell University Law School. Accessed 30 Sept. 2016.

Toineeta Pipestem, Brenda, et. al. Sign-on Letter. “Archaeologists & Museums Denounce Destruction of Standing Rock Sioux Burial Grounds.” Natural History Museum. 21 Sept. 2016. Accessed 27 Sep. 2016.

VW Campmobile Life

I’m dreaming about finding that perfect VW Campmobile, and really wish that one would fall into my lap. How did you find your Volkswagen Camper? I’m cruising through eBay and Craigslist and see some selling for over $50 thousand and I just do not have that kind of dough, and I’m not sure if I want to saddle the debt of a automobile loan.

On the other hand, there are some on the market for much less (usually out west), and the purchase would require flying out to buy, and then driving home upwards of one thousand miles.

I suppose that these details are insignificant in the long run. If I do find a great camper anywhere I need to go fetch it. We want to start traveling the USA and Canada — maybe drop down into Mexico, too. The country is beautiful, and it seems like a really cool thing to do: just cruising and meeting people, going at our own pace, and not needing hotels or trains and planes. I follow a few bloggers such as Idle bus theory, and Where’s My Office Now?, and these folks inspire me to keep working toward my goal of traveling and writing.

If you are interested in or already living the VW camper travel lifestyle I’d like to connect with you and share advice, stories, and build camaraderie.