Speaker 1: Cool Zone Media book Club, The Club, the Club, the Club. Hello,
Speaker 1: and welcome to the cools On Media Book Club, the
Speaker 1: only book club where you don't have to do the
Speaker 1: reading because I do it or you. My name is
Speaker 1: Margaret Kiljoy and I read you stories every week. And also,
Speaker 1: big things are coming to Cool Zone Media Book Club,
Speaker 1: big things that I can't tell you about yet, but
Speaker 1: it's going to be exciting. I believe it in my heart. Anyway,
Speaker 1: this week, I am bringing you more nineteenth century well
Speaker 1: actually early twentieth century in this case anarchist fiction because
Speaker 1: I am on a kick and I'm enjoying kind of
Speaker 1: looking at all the different ways that people did political
Speaker 1: fiction over the course of the years. And largely what
Speaker 1: I'm finding is that people wrote really bluntly about radical ideas,
Speaker 1: and I don't know, I find the way that fiction
Speaker 1: as a form slowly shifts over the centuries to be fascinating.
Speaker 1: That said, today's story it's very bluntly political, but it's
Speaker 1: still weirdly more nuanced than some other stories that I've
Speaker 1: read you. And it's by an early anarchist feminist named
Speaker 1: Lizzie M.
Speaker 2: Holmes.
Speaker 1: She's a second generation like feminist freelove radical. She was
Speaker 1: born in eighteen fifty, making her one of the first
Speaker 1: second generation radicals that I've ever read about. But her
Speaker 1: mom was a freelove advocate, and she grew up partly
Speaker 1: in a free love commune, and her mother wrote for
Speaker 1: the magazine The Free Love and I believe anarchist second
Speaker 1: guessing myself off the top of my head, newspaper called
Speaker 1: Lucifer the light Bringer, which is a name that goes
Speaker 1: hard for a night nineteenth century newspaper, Lucifer the light Bringer,
Speaker 1: That's what her mom wrote for. Lizzie herself grew up
Speaker 1: to become one of the more important labor organizers in Chicago.
Speaker 1: She started off as one of the only women in
Speaker 1: the Nights of Labor, which was a more liberal organization,
Speaker 1: despite having a name that goes hard. And then later
Speaker 1: she met a woman that I talk about all the time,
Speaker 1: Lucy Parsons, who was born into slavery and became a
Speaker 1: prominent socialist and anarchist and a labor organizer in Chicago.
Speaker 1: And so she meets Lucy, and Lucy's like, ye have
Speaker 1: a checkout anarchy and checkout socialism, And Lizzie's like, yep,
Speaker 1: that sounds good to me, Sign me up. And so
Speaker 1: she started working for a newspaper called The Alarm in Chicago,
Speaker 1: which the editor was Lucy Parson's husband, Albert Parsons, who
Speaker 1: you might remember as one of the people who was
Speaker 1: hanged by the US government literally just for being an anarchist.
Speaker 1: He was hanged in eighteen eighty seven, And so Lizzie's
Speaker 1: boss got hanged, and Lizzie herself and her good friend
Speaker 1: Lucy Parson spent a while in jail as a result
Speaker 1: of all this stuff. But she went on to live
Speaker 1: her life, and she wrote a lot of fiction and
Speaker 1: other stuff over the years, and eventually she married this
Speaker 1: other anarchist guy, and they moved to the Southwest and
Speaker 1: sort of got to live happily ever after, in a way,
Speaker 1: kind of disappearing from public life in nineteen oh eight,
Speaker 1: but not before. In nineteen oh five, I think she
Speaker 1: wrote this story called the Evolution of an Agitator. Some
Speaker 1: years ago, a young minister of the Gospel was given
Speaker 1: charge of a good sized church in the southwestern part
Speaker 1: of Chicago. He had shown such marked ability, such eagerness
Speaker 1: and enthusiasm in the care of a small village pastorate
Speaker 1: that his superiors thought he must have a larger field
Speaker 1: on which to expend his power, and resolved to promote him.
Speaker 1: So they placed him over this church, situated in one
Speaker 1: of the most populous districts in the city, where people
Speaker 1: were nearly all poor. If plenty of work was promotion,
Speaker 1: young de wilt Stillman was certainly promoted. The neighborhood consisted
Speaker 1: of the so called lower grade of workmen. They were
Speaker 1: indeed lower in point of pay, such as railroad grade hands,
Speaker 1: sewer diggers, stone breakers, and the cheaper sort of hucksters
Speaker 1: and peddlers, with a large circle of hangers on, men
Speaker 1: who had no trade or regular occupation, but did what
Speaker 1: they could find to do honest or otherwise. Such a
Speaker 1: neighborhood promised plenty of work for an energetic and devoted
Speaker 1: disciple of the Lord. His first great aspiration was for
Speaker 1: the saving of souls. To win souls from the sins
Speaker 1: of the world and have them sanctified for heaven seemed
Speaker 1: to him the greatest and holiest work he could could
Speaker 1: engage in, and from the day he was ordained, he
Speaker 1: sat in his study or paced the floor day after day,
Speaker 1: searching for burning thoughts and burning words in which to
Speaker 1: express them. And here he renewed his efforts. He studied,
Speaker 1: he racked his brains, he wrestled with the Lord for
Speaker 1: strength and wisdom to present in vivid form the truths
Speaker 1: of the Gospel. And for three successive sundays he gave
Speaker 1: the brilliant results of his travail to the small congregation
Speaker 1: of respectable, well to do people who were scattered over
Speaker 1: the body of his comfortable church that for all looked
Speaker 1: very big and empty. He was well liked and well
Speaker 1: praised as a bright and promising minister, but he was
Speaker 1: not satisfied. He felt that people he talked to did
Speaker 1: not need his passionate devotion of soul. He wanted to
Speaker 1: reach the really wicked, the sinful, the wretched, the degraded.
Speaker 1: He felt that he had a message for them, and
Speaker 1: if they would not come to him, then he must
Speaker 1: go to them. He gave the subject a grint great
Speaker 1: deal of prayer and thought, and finally began to visit
Speaker 1: the most crowded, the poorest looking places in his district.
Speaker 1: It embarrassed him at first to intrude into these wretched
Speaker 1: homes with no errand which he could explain in the
Speaker 1: first few moments of greeting, the inmates gaped at him
Speaker 1: in wonder, as though expecting him to state his business
Speaker 1: and get out. But he was too thoroughly in earnest
Speaker 1: to be long at a loss. Gradually he began to
Speaker 1: find out what to say to them, how to get
Speaker 1: in touch with them, how to encourage them to look
Speaker 1: upon him as their friend. They were as strange new
Speaker 1: people to him, a newly discovered race, as it were,
Speaker 1: and he had their language to learn as well as
Speaker 1: to teach them his. And slowly, slowly they began to
Speaker 1: talk to him, to let him into the tragic secret
Speaker 1: of their lives, their poverty, their ignorance, their helplessness, and
Speaker 1: the vortex conditions which surrounded and overwhelmed them, and which
Speaker 1: they could not understand. It was like receiving new revelations
Speaker 1: every day of a new world, of new sensations, new experiences,
Speaker 1: new conditions, things he had never dreamed of before. In
Speaker 1: the face of that, he learned it seemed impotent to
Speaker 1: ask them why they did not come to church. How
Speaker 1: would they be received by his congregation were they to
Speaker 1: come into church in their rags, as many of them must,
Speaker 1: If they came at all. The railroad men worked on
Speaker 1: Sunday when they worked at all. For corporations do not
Speaker 1: lay off men for sabbath. Factory women worked all day
Speaker 1: Sundays for themselves, or they could never be neat and whole.
Speaker 1: And many were too wretched and hungry to sit and
Speaker 1: listen to a sermon throughout a whole forenoon. He was
Speaker 1: literally appalled, almost paralyzed, at the poverty he found, the universal, dragging,
Speaker 1: haunting poverty. He had never dreamed of such things. He
Speaker 1: had supposed, in a vague sort of way, that when
Speaker 1: people were overtaken by extreme poverty, it was due to
Speaker 1: some unusual misfortune, or their own carelessness, or ship lifelessness,
Speaker 1: or perhaps to drunkenness and evil habits. For surely, he
Speaker 1: had thought, in this land of plenty, no one need
Speaker 1: remain in a condition of squalor if he tries to
Speaker 1: get out. But he had seen enough with his own eyes.
Speaker 1: He had seen strong men, able and eager to work,
Speaker 1: begging for a chance day after day in vain, growing
Speaker 1: more gaunt, more haggard, more desperate, and less able to
Speaker 1: work as each one passed. He had seen frail women
Speaker 1: with strained emaciated faces, fighting the fierce specters of hunger
Speaker 1: for their little ones with a puny needle or washboard,
Speaker 1: almost in vain, for the specters gnawled and snapped at
Speaker 1: their bodies and glared in at their windows at night
Speaker 1: despite their efforts. He had seen little children clawing over
Speaker 1: a slop barrel, searching for something that might be eaten.
Speaker 1: He had seen men and women sink down in their
Speaker 1: harness and die with overwork and too little nourishment. He
Speaker 1: had not the face to go to such people and
Speaker 1: ask them to prepare for future life. What chance had
Speaker 1: they in this one? It cannot be possible. There was
Speaker 1: a future of torment for people whose whole existence was
Speaker 1: a struggle against the sufferings of want. God was good,
Speaker 1: he believed that. Yet, and you know what else is good?
Speaker 1: Everything that advertises on this show, it's always good. No,
Speaker 1: I can't tell you that it's really a crapshoot. Who
Speaker 1: knows what's advertised. You'll find out, or you won't. You'll
Speaker 1: press the skip button, or you'll have cooler zone media,
Speaker 1: in which case you just hear me cutting into ads
Speaker 1: and then no ads. But here are the ads if
Speaker 1: you have them. And we're back. And these conditions of
Speaker 1: poverty were not due to any unusual emergency or catastrophe,
Speaker 1: something that would pass away and leave them in a normal,
Speaker 1: comfortable condition and time. No, these men and women and
Speaker 1: children were constantly living on the verge of death and despair.
Speaker 1: A hard winter was coming on. A great many men
Speaker 1: thronged the city who had no work and no homes,
Speaker 1: and were already crowding the police stations and the tunnels
Speaker 1: under the river for shelter at night. Something must be done.
Speaker 1: He could not bear it, He could not sleep at
Speaker 1: night for thinking of the misery. The rich must give
Speaker 1: their abundance. These poor must be relieved, The wealthy must
Speaker 1: be made to feel the sufferings. If burning words could
Speaker 1: do it, and this from hence should be his life work.
Speaker 1: He resolved anew others might save their souls. He would
Speaker 1: devote himself to saving their bodies, then their souls if
Speaker 1: he could. He sent out a general request to his
Speaker 1: members to attend the next Sunday morning services, and then
Speaker 1: he prepared his sermon in agony, in stress of soul
Speaker 1: and struggle of spirit. He built up his great sermon,
Speaker 1: and the next Sabbath morning, he poured it over the
Speaker 1: heads of his hearers like lava from a volcano. They
Speaker 1: were aroused, astonished, thrilled, and moved until they were ready
Speaker 1: to do almost anything. He proposed a Friday evening gathering,
Speaker 1: to which his hearers should bring food, clothing, money, anything
Speaker 1: which the needy could use, and he appointed a committee
Speaker 1: to go out among the poor and bring in the
Speaker 1: most destitute, to tell the people that whenever they were
Speaker 1: in great need of any of the necessities of life
Speaker 1: and could not procure them by their own exertions, to
Speaker 1: come there on Friday evenings and their needs should be satisfied.
Speaker 1: The people responded with wonderful alacrity and spirit. On the
Speaker 1: next Friday evening they came in throngs, bringing clothing, provisions, coal,
Speaker 1: and even money to the amount of several hundred dollars,
Speaker 1: until it would seem that no one need go hungry
Speaker 1: and cold. Ah, he exclaimed joyfully, that was all that
Speaker 1: was needed, A warn, appeal to those who have for
Speaker 1: those who have not. I knew the world was not
Speaker 1: hopelessly selfish. Presently the poor began to come, shirkingly, doubtingly
Speaker 1: at first, fearing some trap, so unused were they to
Speaker 1: such kindness. But when they found that the gifts were
Speaker 1: without condition except their need, they came in throngs, some
Speaker 1: with tears, some with glad smiles, some humbly, and some
Speaker 1: boldly and defiantly, as though what they received was what
Speaker 1: they should have had long before. And the Friday evening
Speaker 1: meetings became an institution of the city. That winter, people
Speaker 1: in other parts of the city heard of the movement
Speaker 1: and brought their gifts. And not from that district alone
Speaker 1: came the poor, but from every quarter of the city, homeless,
Speaker 1: haggard men, worn whan women, neglected children, the worthy, poor
Speaker 1: and the unworthy. And none were sent away empty handed.
Speaker 1: Only in extreme cases was money given, and then the
Speaker 1: cases were or thoroughly investigated. Mister Stowman believed he had
Speaker 1: his charities well systematized, and he had faith in the
Speaker 1: goodness and the usefulness of his work. Of course, now
Speaker 1: and then some came who did not need charity. The
Speaker 1: professional beggar, the habitual drunkard, the shrewd gammin of the
Speaker 1: street were often in evidence, and many a pitiful story
Speaker 1: was trumped up to get a hold of some of
Speaker 1: the money, And of course the Reverend doctor de Witt
Speaker 1: Stowman was severely criticized by the wiser ones. He was
Speaker 1: spoiling the poor they would never try to help themselves
Speaker 1: as long as they could come to the church for
Speaker 1: what they needed, and he was encouraging to sit and dependency.
Speaker 1: Mister Stillman heeded criticism when he could. He organized a
Speaker 1: self help club designed to help men out of unemployment
Speaker 1: into positions, and to show women and children what to
Speaker 1: do to earn a little money, and he instituted some
Speaker 1: lectures during the evening while some were being waited upon
Speaker 1: in the rooms below. The audience room was thrown open
Speaker 1: for those who had listened to the good speakers. Encourage
Speaker 1: his hearers to sobriety, industry, economy, et cetera. But these
Speaker 1: efforts seemed fruitless. There was simply no work to be
Speaker 1: had anywhere. The new vacancies that occurred occasionally were snapped
Speaker 1: up by men who could yet make a respectable appearance.
Speaker 1: They were not for the men from Stillman's charity. Every
Speaker 1: possible means of making a little money for women and
Speaker 1: children had already been utilized by hungry men and the
Speaker 1: poor people who were so kindly advised only cried helplessly
Speaker 1: and murmured, Oh sirs, we do as we can, and
Speaker 1: as we must. We can't save when there is so
Speaker 1: little anyway, And as for the drop o beer of
Speaker 1: an evening, what else have we got to cheer us up?
Speaker 1: And worst of all, there seemed to be no end,
Speaker 1: no cessation to this terrible destitution. For all their marvelous work,
Speaker 1: the stream of poverty flowed on without any decrease that
Speaker 1: he could see. The poor woman with her four children
Speaker 1: suppor on one Friday evening was there again just as
Speaker 1: cold and needy the next Friday night. The out of
Speaker 1: workmen turned up week after week as miserable and gaunt
Speaker 1: as ever, the hungry children were as numerous and deplorable
Speaker 1: as in the beginning. Mister Stowman began to realize that
Speaker 1: charity was no remedy for poverty. It might be a
Speaker 1: little relief all he could pour into the vortex of
Speaker 1: misery that swirled round in the city affected it as nothing.
Speaker 1: But you know what, he didn't try. He didn't try
Speaker 1: taking advantage of these sweet, sweet deals that probably would
Speaker 1: have fixed all the problems. I can't come up with
Speaker 1: any reason why they wouldn't here's.
Speaker 2: Ads and we're back.
Speaker 1: It was a larger subject than he had dreamed of
Speaker 1: when he the work. It required deep thought and study.
Speaker 1: What was the matter? This was supposed to be a great, rich,
Speaker 1: free country. The resources of nature were plentiful. Men were
Speaker 1: eager to work and turn these resources into wealth. Why
Speaker 1: could they not do it? Mister Stowman made a new resolution.
Speaker 1: He decided to bring the men who claimed to know
Speaker 1: all about these problems to come and speak on Friday evening,
Speaker 1: subject to criticisms and questions. Surely the truth could be
Speaker 1: reached at last in some way, as in temperance so
Speaker 1: often had been blamed for the poverty of the people.
Speaker 1: He asked a great temperance lecturer to fill the rostrum
Speaker 1: on the next Friday evening. He was very eloquent and
Speaker 1: brought tears to the eyes of many. But a critic
Speaker 1: in the audience showed that under the condition laboring men
Speaker 1: lived either exhausted with toil or disheartened hunting for a
Speaker 1: chance to toil. They were obliged to go to the saloon.
Speaker 1: They needed some relaxation, and a nickel would bring them
Speaker 1: a little sociability. Warned warmth and good cheer nowhere else
Speaker 1: as it would at the saloon and back of the
Speaker 1: poor consumer was the army of men engaged in producing, distributing,
Speaker 1: and dealing with liquors in various ways. If the temperance
Speaker 1: cause should be effective, what would become of these men?
Speaker 1: Was there room among the other wage workers for them?
Speaker 1: They all knew there was not. He engaged a single taxer,
Speaker 1: who was likewise criticized and questioned, but he gave much
Speaker 1: food for thought, and Stowman was convinced that the earth
Speaker 1: not beheld as private property if poverty were to be banished.
Speaker 1: He invited some noted philanthropists with cooperative and colonization schemes
Speaker 1: to offer, and these also started some deep thinking. He
Speaker 1: had able trade unionists who ably and effectively advocated the
Speaker 1: universal organization of all laborers as a remedy for poverty
Speaker 1: and involuntary idleness. Socialists of all shades of belief, even anarchists,
Speaker 1: occupied his platform at different times that winter and the next,
Speaker 1: whilst still the work of check was continued in the
Speaker 1: rooms below. Mister Stowman became more and more interested in
Speaker 1: these radical practical questions, and almost gave himself to the
Speaker 1: study of them. But of all he heard he could
Speaker 1: not immediately make up his mind which was correct. But
Speaker 1: some of the fundamental principles that underlay all of them
Speaker 1: he was ready to accept. But meanwhile his congregation was
Speaker 1: becoming dissatisfied and uneasy. Where was he leading them? What
Speaker 1: an amount of crazy, incendiary talk they had listened to
Speaker 1: in his lecture room, and how little of gospel doctrine
Speaker 1: he himself had given them in the last year. They
Speaker 1: were compelled to speak to him about it, And soon
Speaker 1: mister Stowman found that he would probably be without a
Speaker 1: pulpit if he continued his present career. It was a
Speaker 1: serious problem to him, for he had not been brought
Speaker 1: up to do anything else but preach. He might find
Speaker 1: himself in the position of men he had tried to help,
Speaker 1: forced to hunt in vain for a job. But what
Speaker 1: else could he looked to for real help to the
Speaker 1: poverty of stricken masses. He had not been able to
Speaker 1: find the answer to the question of why poverty should
Speaker 1: ceaselessly exist in a world of plenty, either in the
Speaker 1: religion he had loved so well, in the study of
Speaker 1: ethics alone, or in the charity or sympathetic sentiment, or
Speaker 1: in intellectual pursuits per se in the field of economic
Speaker 1: research alone was any possible chance of an answer to
Speaker 1: be found, And he must not be afraid of the answer.
Speaker 1: It might upturn every preconceived idea he had ever cherished.
Speaker 1: It might topple over all his gods, smash all his prejudices,
Speaker 1: destroy much that he had worshiped as beautiful and good.
Speaker 1: It would destroy friendships and loves. And he saw only
Speaker 1: a lonely, persecuted pathway ahead of him, saw himself maligned, misrepresented, neglected,
Speaker 1: and unloved. But he could not turn back. He gave
Speaker 1: up his honored position as a beloved minister of a
Speaker 1: popular conception of the Gospel, and went forth to preach
Speaker 1: what is more nearly the gospel that Christ taught, and
Speaker 1: to receive more nearly the treatment accorded to him. But
Speaker 1: he is helping the world to find the answer.
Speaker 2: The end.
Speaker 1: Oh, there's so much in that story.
Speaker 2: I like.
Speaker 1: Okay, Like I said, it's a very plain political thing, right,
Speaker 1: There's like not really a lot of characterization going on.
Speaker 1: There's actually only one character, mister Stillman, and he you know,
Speaker 1: he has emotions and he has problems and stuff, and
Speaker 1: actually it does follow the trifail sequence of modern storytelling
Speaker 1: very well. The trifail sequence is this very normal way
Speaker 1: for stories to be written in which a character has
Speaker 1: a problem and he tries to solve it, but he
Speaker 1: doesn't succeed at solving it, and so then he tries
Speaker 1: again to solve it and he doesn't succeed at solving it,
Speaker 1: and then he tries again, and then he usually succeeds
Speaker 1: or fails. That's a very common storytelling method and this
Speaker 1: absolutely follows that, which is interesting because it's from one
Speaker 1: hundred and twenty years ago. You know, he tries first
Speaker 1: by just you know, doing the gospel, and that's like
Speaker 1: not working. So he tries again with charity, and that's
Speaker 1: not really working, and so he tries again by bringing
Speaker 1: in the like learned speakers to talk about all the things,
Speaker 1: and that's not enough either. And what he has to
Speaker 1: do is become a seeker. And that's what I like
Speaker 1: about this story is that it's not like And then
Speaker 1: he brought in the anarchists, and the anarchists were right,
Speaker 1: and everyone was like, ah, yes, class war, that is
Speaker 1: the solution. The class war needs two sides, you know.
Speaker 1: But he's also not like, oh, those people had nothing
Speaker 1: to say. He's like, I'm going to go become one
Speaker 1: of those people. I'm going to go. Look, I'm going
Speaker 1: to go try and learn what's necessary to end the
Speaker 1: abject poverty that people live in. And you know, and
Speaker 1: it avoids easy answers and including avoiding the easy ana
Speaker 1: sert of anarchism, which I just I feel like is
Speaker 1: like the most anarchistic way to write fiction, right, like
Speaker 1: Ursula Lagwinn taught us that with the Dispossessed, and this
Speaker 1: is the way the hell older than that. But I
Speaker 1: also find it interesting that this was written in nineteen
Speaker 1: oh five, three years before Lizzie kind of stopped living
Speaker 1: public life and stopped writing and just sort of lived
Speaker 1: in the Southwest to their husband. And don't really know
Speaker 1: what she got up to. Then maybe someone does. I
Speaker 1: haven't read whole books on her or anything like that.
Speaker 1: You know, this idea that you spend your whole life
Speaker 1: looking for the solutions to these problems and you might
Speaker 1: not find them, but the searching has a real value
Speaker 1: and a thing that I keep running across when I
Speaker 1: read this older fiction. You know, this is absolutely in
Speaker 1: the no Gods, No Master's era of anarchism. This is
Speaker 1: absolutely in the era of like, you know, the church
Speaker 1: is this great evil, but even during that era, people
Speaker 1: are very aware of that. Often it's people who are
Speaker 1: interested in these questions who are within religious institutions as well,
Speaker 1: even if the institutions themselves are not the answer. And
Speaker 1: so yeah, I just I like the complexity of this
Speaker 1: simple story, and I expect I'm probably going to try
Speaker 1: and read more of her stories in the near future.
Speaker 1: I'm also interested in how you know, so far, I've
Speaker 1: read you mostly men from that era, but that's not
Speaker 1: actually an accurate cross section of the people writing radical
Speaker 1: fiction at the turn of the twentieth century compared to
Speaker 1: literature in general. I would guess that women are overrepresented
Speaker 1: in radical fiction compared to you know, regular literature. But
Speaker 1: I actually I could be wrong about that, because there
Speaker 1: is actually this thing where in some ways writing was
Speaker 1: one of the few jobs available to women, partly because
Speaker 1: you don't really have a boss in the same way.
Speaker 1: You know, it's not a really traditional way of having
Speaker 1: a job. Speaking of women who have books, I have books.
Speaker 1: This is me moving to pivots. I'm done with talking
Speaker 1: about the story. I have a book called The Immortal
Speaker 1: Choir Holds Every Voice that came out this very note
Speaker 1: last month. That came out last month. I'll stop talking
Speaker 1: about it soon probably maybe, or maybe I'll keep talking
Speaker 1: about because I like it. It came out from Strangers
Speaker 1: and Entangledilderness, which is a collectively run press that I'm
Speaker 1: part of. That press, Strangers and a Tangledilderness just put
Speaker 1: out a book, or was about to put out a
Speaker 1: book called or So and it is Lorenzo or Setti
Speaker 1: was an anarchist who died fighting Isis a few years
Speaker 1: back as part of the YPG in Rojeva, and this
Speaker 1: is his journals that was smuggled out by comrades and
Speaker 1: first published an Italian and the Italian publisher reached out
Speaker 1: to us and offered to let us publish it. And
Speaker 1: I'm really proud to have gotten to have a small
Speaker 1: part in helping publish this book. And so if you
Speaker 1: look up this book or So Oh from Strangers in
Speaker 1: a Tangled Wilderness, so you can pre order it. And
Speaker 1: it's real good, it's real moving. It's not written as
Speaker 1: a memoir, it's written as journals. And so there's a
Speaker 1: lot of pieces written by his friends and family and
Speaker 1: other people involved in that fight to kind of help
Speaker 1: contextualize it all. And you might like it too, And
Speaker 1: you also might like checking us out next week when
Speaker 1: I bring you yet another story on cool Zone Media
Speaker 1: book Club. I probably won't do that again, hie.
Speaker 2: It could happen here as a production of cool Zone Media.
Speaker 2: For more podcasts from cool Zone Media, visit our website
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Speaker 2: You can find sources where it Could Happen here, updated
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