In the Old West there was a clear demarcation between Dodge and Indian Country, James LaFond says, but there’s no such line in modern Baltimore:
For instance, on the bus I am in Dodge, a policed coach with government recording devices abundant and in plain sight. And, in most cases, as soon as I get off the bus I am in Indian Country, surrounded by propertiless humanity of the lowest order.
The absence of ownership, of being tied to a house, a vehicle, a law suit-friendly portfolio, or a garnish-ready wage, all makes a person more belligerent than they would otherwise be. The liberal slave masters have made of their urban slaves a ready force of aggressors. For they have tasted of abundance beyond the dreams of most working class people for two weeks of every month, and have also been deprived of a regular income, with monthly income distributions insuring times of want through the very lack of disciplined self-sufficiency denied the slave on the dole. Since a person raised on the welfare plantation is put in a position that weakens impulse control, inculcates a sense of entitlement only rivaled by medieval nobility, and at the same time denies property, he is uniquely prone to violent action of both the predatory and social variety.
Therefore, unlike the savage Indian who had excellent impulse control, the savage urbanite is likely to engage in escalated anger-based combat due to perceived insults to his entitled status, making him a dueling or brawling risk on the order of a medieval knight. At the same time, his condition of moral want and social isolation make him a predatory threat due to his purposeful alienation at the hands of his duplicitous slave master. In one person the hoodrat represents the risk of being hunted by an aboriginal savage in his native habitat, and of running afoul of the belligerent medieval dimwit on the road to his drawbridge.