Dawn French Quotes

Funny how women are ashamed of their inner fairy whereas men are forever proudly displaying their inner cowboy or fireman

There is a latent fairy in all women, but look how carefully we have to secrete her in order to be taken seriously. And fairies come in all shapes, colours, sizes and types, they don't have to be fluffy. They can be demanding and furious if hey like. They do, however, have to wear a tiara. That much is compulsory.

My theory was that if I behaved like a confident, cheerful person, eventually I would buy it myself, and become that. I always had traces of strength somewhere inside me, it wasn't fake, it was just a way of summoning my courage to the fore and not letting any creeping self-doubt hinder my adventures. This method worked then, and it works now. I tell myself that I am the sort of person who can open a one-woman play in the West End, so I do. I am the sort of person who has several companies, so I do. I am the sort of person WHO WRITES A BOOK! So I do. It's the process of having faith in the self you don't quite know you are yet, if you see what I mean. Believing that you will find the strength, the means somehow, and trusting in that, although your legs are like jelly. You can still walk on them and you will find the bones as you walk. Yes, that's it. The further I walk, the stronger I become. So unlike the real lived life, where the further you walk, the more your hips hurt.

To encapsulate the notion of Mardi Gras as nothing more than a big drunk is to take the simple and stupid way out, and I, for one, am getting tired of staying stuck on simple and stupid. Mardi Gras is not a parade. Mardi Gras is not girls flashing on French Quarter balconies. Mardi Gras is not an alcoholic binge. Mardi Gras is bars and restaurants changing out all the CD's in their jukeboxes to Professor Longhair and the Neville Brothers, and it is annual front-porch crawfish boils hours before the parades so your stomach and attitude reach a state of grace, and it is returning to the same street corner, year after year, and standing next to the same people, year after year--people whose names you may or may not even know but you've watched their kids grow up in this public tableau and when they're not there, you wonder: Where are those guys this year? It is dressing your dog in a stupid costume and cheering when the marching bands go crazy and clapping and saluting the military bands when they crisply snap to. Now that part, more than ever. It's mad piano professors converging on our city from all over the world and banging the 88's until dawn and laughing at the hairy-shouldered men in dresses too tight and stalking the Indians under Claiborne overpass and thrilling the years you find them and lamenting the years you don't and promising yourself you will next year. It's wearing frightful color combination in public and rolling your eyes at the guy in your office who--like clockwork, year after year--denies that he got the baby in the king cake and now someone else has to pony up the ten bucks for the next one. Mardi Gras is the love of life. It is the harmonic convergence of our food, our music, our creativity, our eccentricity, our neighborhoods, and our joy of living. All at once.

Impose your luck, embrace your happiness and go toward your risks: by looking at you, they'll get used to it.

What was I thinking? Fact is I wasn't thinking. I didn't want to think. I wanted to feel.

Elizabeth studied the blurry tabloid photo, which showed her cousin Mary Stuart leaving a Paris disco at dawn, drunkenly clinging to the arm of a French tennis pro. The message was very clear. Put passion first and you end up neither loved nor respected.

A Rock, A River, A Tree Hosts to species long since departed, Mark the mastodon. The dinosaur, who left dry tokens Of their sojourn here On our planet floor, Any broad alarm of their of their hastening doom Is lost in the gloom of dust and ages. But today, the Rock cries out to us, clearly, forcefully, Come, you may stand upon my Back and face your distant destiny, But seek no haven in my shadow. I will give you no hiding place down here. You, created only a little lower than The angels, have crouched too long in The bruising darkness, Have lain too long Face down in ignorance. Your mouths spelling words Armed for slaughter. The rock cries out today, you may stand on me, But do not hide your face. Across the wall of the world, A river sings a beautiful song, Come rest here by my side. Each of you a bordered country, Delicate and strangely made proud, Yet thrusting perpetually under siege. Your armed struggles for profit Have left collars of waste upon My shore, currents of debris upon my breast. Yet, today I call you to my riverside, If you will study war no more. Come, clad in peace and I will sing the songs The Creator gave to me when I And the tree and stone were one. Before cynicism was a bloody sear across your brow And when you yet knew you still knew nothing. The river sings and sings on. There is a true yearning to respond to The singing river and the wise rock. So say the Asian, the Hispanic, the Jew, The African and Native American, the Sioux, The Catholic, the Muslim, the French, the Greek, The Irish, the Rabbi, the Priest, the Sheikh, The Gay, the Straight, the Preacher, The privileged, the homeless, the teacher. They hear. They all hear The speaking of the tree. Today, the first and last of every tree Speaks to humankind. Come to me, here beside the river. Plant yourself beside me, here beside the river. Each of you, descendant of some passed on Traveller, has been paid for. You, who gave me my first name, You Pawnee, Apache and Seneca, You Cherokee Nation, who rested with me, Then forced on bloody feet, Left me to the employment of other seekers-- Desperate for gain, starving for gold. You, the Turk, the Swede, the German, the Scot... You the Ashanti, the Yoruba, the Kru, Bought, sold, stolen, arriving on a nightmare Praying for a dream. Here, root yourselves beside me. I am the tree planted by the river, Which will not be moved. I, the rock, I the river, I the tree I am yours--your passages have been paid. Lift up your faces, you have a piercing need For this bright morning dawning for you. History, despite its wrenching pain, Cannot be unlived, and if faced with courage, Need not be lived again. Lift up your eyes upon The day breaking for you. Give birth again To the dream. Women, children, men, Take it into the palms of your hands. Mold it into the shape of your most Private need. Sculpt it into The image of your most public self. Lift up your hearts. Each new hour holds new chances For new beginnings. Do not be wedded forever To fear, yoked eternally To brutishness. The horizon leans forward, Offering you space to place new steps of change. Here, on the pulse of this fine day You may have the courage To look up and out upon me, The rock, the river, the tree, your country. No less to Midas than the mendicant. No less to you now than the mastodon then. Here on the pulse of this new day You may have the grace to look up and out And into your sister's eyes, Into your brother's face, your country And say simply Very simply With hope Good morning.

I don't read novels whilst I'm writing one; I just haven't got a wide enough brain to concentrate on incoming and outgoing in the same time zone.

It's not that I don't like my mum's face; it's just that it belongs on her, not me.

Two people occupying the same air. Nothing else in common. Just oxygen.

....get a move on, pal, life goes on happening while you're hiding....

I am the interpretation of the prophet I am the artist in the coffin I am the brave flag stained with blood I am the wounds overcome I am the dream refusing to sleep I am the bare-breasted voice of liberty I am the comic the insult and the laugh I am the right the middle and the left I am the poached eggs in the sky I am the Parisian streets at night I am the dance that swings till dawn I am the grass on the greener lawn I am the respectful neighbour and the graceful man I am the encouraging smile and the helping hand I am the straight back and the lifted chin I am the tender heart and the will to win I am the rainbow in rain I am the human who won’t die in vain I am Athena of Greek mythology I am the religion that praises equality I am the woman of stealth and affection I am the man of value and compassion I am the wild horse ploughing through I am the shoulder to lean onto I am the Muslim the Jew and the Christian I am the Dane the French and the Palestinian I am the straight the square and the round I am the white the black and the brown I am the free speech and the free press I am the freedom to express I will die for my right to be all the above here mentioned And should threat encounter I’ll pull my pencil

That’s the key, you know, confidence. I know for a fact that if you genuinely like your body, so can others. It doesn’t really matter if it’s short, tall, fat or thin, it just matters that you can find some things to like about it. Even if that means having a good laugh at the bits of it that wobble independently, occasionally, that’s all right. It might take you a while to believe me on this one, lots of people don’t because they seem to suffer from self-hatred that precludes them from imagining that a big woman could ever love herself because they don’t. But I do. I know what I’ve got is a bit strange and difficult to love but those are the very aspects that I love the most! It’s a bit like people. I’ve never been particularly attracted to the uniform of conventional beauty. I’m always a bit suspicious of people who feel compelled to conform. I personally like the adventure of difference. And what’s beauty, anyway?

Stephen had been put to sleep in his usual room, far from children and noise, away in that corner of the house which looked down to the orchard and the bowling-green, and in spite of his long absence it was so familiar to him that when he woke at about three he made his way to the window almost as quickly as if dawn had already broken, opened it and walked out onto the balcony. The moon had set: there was barely a star to be seen. The still air was delightfully fresh with falling dew, and a late nightingale, in an indifferent voice, was uttering a routine jug-jug far down in Jack's plantations; closer at hand and more agreeable by far, nightjars churred in the orchard, two of them, or perhaps three, the sound rising and falling, intertwining so that the source could not be made out for sure. There were few birds that he preferred to nightjars, but it was not they that had brought him out of bed: he stood leaning on the balcony rail and presently Jack Aubrey, in a summer-house by the bowling-green, began again, playing very gently in the darkness, improvising wholly for himself, dreaming away on his violin with a mastery that Stephen had never heard equalled, though they had played together for years and years. Like many other sailors Jack Aubrey had long dreamed of lying in his warm bed all night long; yet although he could now do so with a clear conscience he often rose at unChristian hours, particularly if he were moved by strong emotion, and crept from his bedroom in a watch-coat, to walk about the house or into the stables or to pace the bowling-green. Sometimes he took his fiddle with him. He was in fact a better player than Stephen, and now that he was using his precious Guarnieri rather than a robust sea-going fiddle the difference was still more evident: but the Guarnieri did not account for the whole of it, nor anything like. Jack certainly concealed his excellence when they were playing together, keeping to Stephen's mediocre level: this had become perfectly clear when Stephen's hands were at last recovered from the thumb-screws and other implements applied by French counter-intelligence officers in Minorca; but on reflexion Stephen thought it had been the case much earlier, since quite apart from his delicacy at that period, Jack hated showing away. Now, in the warm night, there was no one to be comforted, kept in countenance, no one could scorn him for virtuosity, and he could let himself go entirely; and as the grave and subtle music wound on and on, Stephen once more contemplated on the apparent contradiction between the big, cheerful, florid sea-officer whom most people liked on sight but who would have never been described as subtle or capable of subtlety by any one of them (except perhaps his surviving opponents in battle) and the intricate, reflective music he was now creating. So utterly unlike his limited vocabulary in words, at times verging upon the inarticulate. 'My hands have now regained the moderate ability they possessed before I was captured,' observed Maturin, 'but his have gone on to a point I never thought he could reach: his hands and his mind. I am amazed. In his own way he is the secret man of the world.

Lucky Bitches!

Never was there a creature more appropriately placed to be the poster girl for euthanasia.

LONG LIVE... This country is but a wish of the spirit, a counter-sepulcher. In my country, tender proofs of spring and badly dressed birds are preferred to far-off goals. Truth waits for dawn beside a candle. Window glass is neglected. To the watchful, what does it matter? In my country, we don't question a man deeply moved. There is no malignant shadow on the capsized boat. A cool hello is unknown in my country. We borrow only what can be returned increased. There are leaves, many leaves, on the trees in my country. The branches are free to bear no fruits. We don't believe in the good faith of the victor. In my country, we say thank you.

He appreciates mornings not for their effect on him, but for themselves. Even smack in the middle of a temperamental Chicago neighborhood, dawn sounds rose up with a startling delicacy, and the air had a lemony, clean-scoured tinge that made you breathe deeper and wider. Here, the first light spreads across the fields like something holy is happening, striking sparks off a million dewdrops and turning the spiderwebs on the hedge to rainbows; mist curls off the grass, and the first calls of birds and sheep seem to arc effortless miles. Whenever he can make himself, Cal gets up early and eats his breakfast sitting on his back step, enjoying the chill and the earthy tang of the air.

Let us be just, my friends! What a splendid destiny for a nation to be the Empire of such an Emperor, when that nation is France and when it adds its own genius to the genius of that man! To appear and to reign, to march and to triumph, to have for halting-places all capitals, to take his grenadiers and to make kings of them, to decree the falls of dynasties, and to transfigure Europe at the pace of a charge; to make you feel that when you threaten you lay your hand on the hilt of the sword of God; to follow in a single man, Hannibal, Caesar, Charlemagne; to be the people of some one who mingles with your dawns the startling announcement of a battle won, to have the cannon of the Invalides to rouse you in the morning, to hurl into abysses of light prodigious words which flame forever, Marengo, Arcola, Austerlitz, Jena, Wagram! To cause constellations of victories to flash forth at each instant from the zenith of the centuries, to make the French Empire a pendant to the Roman Empire, to be the great nation and to give birth to the grand army, to make its legions fly forth over all the earth, as a mountain sends out its eagles on all sides to conquer, to dominate, to strike with lightning, to be in Europe a sort of nation gilded through glory, to sound athwart the centuries a trumpet-blast of Titans, to conquer the world twice, by conquest and by dazzling, that is sublime; and what greater thing is there?" "To be free," said Combeferre.

When seventeenth-century Jesuit missionary Paul Le Jeune lectured a Montagnais Indian man about the dangers of the rampant infidelity he’d witnessed, Le Jeune received a lesson on proper parenthood in response. The missionary recalled, “I told him that it was not honorable for a woman to love any one else except her husband, and that this evil being among them, he himself was not sure that his son, who was there present, was his son. He replied, ‘Thou hast no sense. You French people love only your own children; but we all love all the children of our tribe.’”5

High fashion turns women into works of art, and women have always been willing to sacrifice freedom for the appearance of transcendence. What power is to a man, illusion is to a women. You can count on this: in any society, in any period, whatever style emerges to distinguish the elite from ordinary women will physically constrict.

at dawn rabbits bring their kittens out from the foundations to play on ancient graves.

The wind blows itself out, and dawn comes to the window cold and still in a clear gold-green.

Stotts remembered Rogers’ Rangers’ fifteenth rule: Don’t sleep past dawn; dawn’s when the French and Indians attack. He hoped none of the Chinese had gone to Ranger school.

After killing hundreds of American and British soldiers during TORCH, the French had failed to so much as scratch a single German invader.

She didnt know that i was dead inside, that i had ruled out the chance of joy ever again. For that night and every night to follow. I had fully settled into my unhappiness and wore it comfortably

Let us emphasize (we really shouldn’t have to) that Rousseau’s effusions on the fundamental decency of human nature and lost ages of freedom and equality were in no sense themselves responsible for the French Revolution.

The French are much more comfortable with the idea that their affair partner is just that—an affair partner,” writes Pamela Druckerman in her cross-cultural look at infidelity, Lust in Translation. Understanding that love and sex are different things, Druckerman says the French feel less need to “complain about their marriage to legitimize the affair in the first place.” But she found that Americans and British couples seemed to be reading from an entirely different script. “An affair, even a one-night stand, means a marriage is over,” Druckerman observed. “I spoke to women who, on discovering that their husbands had cheated, immediately packed a bag and left, because ‘that’s what you do.’ Not because that’s what they wanted to do—they just thought that was the rule. They didn’t even seem to realize there were other options…. I mean, really, like they’re reading from a script!

Our term ‘the state’ only came into common usage in the late sixteenth century, when it was coined by a French lawyer named Jean Bodin, who also wrote, among many other things, an influential treatise on witchcraft, werewolves and the history of sorcerers.

I offered her the benefit of my company this New Year's Eve, but informed her that as of midnight I should much like to insist that she refers to me as Master Oscar at all times. For that is whom I am, and I can't stress enough the importance of being Oscar.

Kandiaronk: Come on, my brother. Don’t get up in arms … It’s only natural for Christians to have faith in the holy scriptures, since, from their infancy, they’ve heard so much of them. Still, it is nothing if not reasonable for those born without such prejudice, such as the Wendats, to examine matters more closely. However, having thought long and hard over the course of a decade about what the Jesuits have told us of the life and death of the son of the Great Spirit, any Wendat could give you twenty reasons against the notion. For myself, I’ve always held that, if it were possible that God had lowered his standards sufficiently to come down to earth, he would have done it in full view of everyone, descending in triumph, with pomp and majesty, and most publicly … He would have gone from nation to nation performing mighty miracles, thus giving everyone the same laws. Then we would all have had exactly the same religion, uniformly spread and equally known throughout the four corners of the world, proving to our descendants, from then till ten thousand years into the future, the truth of this religion. Instead, there are five or six hundred religions, each distinct from the other, of which according to you, the religion of the French, alone, is any good, sainted, or true.35 The last passage

A Baby Elephant Right now my love for you is a baby elephant Born in Berlin or in Paris, And treading with its cushioned feet Around the zoo director's house. Do not offer it French pastries, Do not offer it cabbage heads, It can eat only sections of tangerines, Or lumps of sugar and pieces of candy. Don't cry, my sweet, because it will be put Into a narrow cage, become a joke for mobs, When salesman blow cigar smoke into its trunk To the cackles of their girl friends. Don't imagine, my dear, that the day will come When, infuriated, it will snap its chains And rush along the streets, Crushing howling people like a bus. No, may you dream of it at dawn, Clad in bronze and brocade and ostrich feathers, Like that magnificent beast which once Bore Hannibal to trembling Rome.

Chaque fois que je levais les yeux je voyais mon petit ami complètement gaga parce que j'étais une reine de beauté à la noix! T'étais un vrai gosse! Il a fallu que tu me transformes en princesse! Eh ben, regarde où ça m'a menée. A l'asile! Elle chez les dingues, ta princesse!

Be fair, my friends! To be the empire of such an emperor, what a splendid destiny for a nation, when that nation is France, and when it adds its genius to the genius of such a man ! To appear and to reign, to march and to triumph, to have every capital for a staging area, to take his grenadiers and make kings of them, to decree the downfall of dynasties, to transfigure Europe at a double quickstep, so men feel, when you threaten, that you are laying your hand on the hilt of God’s sword, to follow in one man Hannibal , Caesar, and Charlemagne, to be the people of a man who mingles with your every dawn the glorious announcement of a battle won, to be wakened in the morning by the cannon of the Invalides, to hurl into the vault of day mighty words that blaze forever, Marengo, Arcola, Austerlitz, lena, Wagram ! To repeatedly call forth constellations of victories at the zenith of the centuries, to make the French Empire the successor of the Roman Empire, to be the grand nation and to bring forth the Grand Army, to send your legions flying across the whole earth as a mountain sends out its eagles, to vanquish, to rule, to strike thunder, to be for Europe a kind of golden people through glory, to sound through history a Titan’s fanfare, to conquer the world twice, by conquest and by resplendence, that is sublime. What could be greater?" "To be free," said Combeferre.

He began with the core principle he had intoned at the dawn of his political career 25 years before: A democratic Calvinist in the Netherlands could not vote Democratic in the United States because that party trays its origins to Thomas Jefferson, who in turn had endorsed the principles of the French Revolution.

I realised one day not so long ago, that I believe in many things, but that I do not trust any of them. I have, for the longest time, not trusted anything that I believe in. And so it dawned upon me: that belief and trust are two entirely different things. One may believe wholeheartedly without trusting for a minute. I have been like a seed in the ground: believing that the Sun is shining somewhere up there; believing that rain falls and that it probably feels really good too; believing that there is Winter and Summer, Spring and Fall... but never trusting anything that I believe in enough to break through the soil and reach my branches up towards the sky! The French have a saying from the 15'th Century: "Fleuris là où tu es plantée", which means, "Bloom where you are planted". Blooming has everything to do with trust, I have discovered, and very little to do with belief. To become anything at all, the seed must trust. And so shall I.

Il s'avança un fauteuil, s'installa entre sa femme et sa mère et, tandis que Dawn parlait, il lui prit la main. Il y a cent façons de prendre la main de quelqu'un. Selon que c'est la main d'un enfant, la main d'un ami, la main d'un parent agé, la main de celui qui part, la main du mourant, la main du mort. Il tenait la main de Dawn comme on tient la main d'une femme adorée, toute sa ferveur passant dans son étreinte, comme si, par cette pression de sa paume, il arrivait à échanger leurs âmes, comme si ces doigts enlacés symbolisaient toute leur intimité. Il tenait la main de Dawn comme s'il ne savait rien de leur situation présente.

A bald pate, gleaming in the white light. Just look at him, Ferdinand, I told myself again, even before he opens his mouth, you've reached the end of the road. There's surely no more frightening cunt in the whole of the French army. He's something else. If he can find a way, he'll have you shot tomorrow morning at dawn.

Kandiaronk: I have spent six years reflecting on the state of European society and I still can’t think of a single way they act that’s not inhuman, and I genuinely think this can only be the case, as long as you stick to your distinctions of ‘mine’ and ‘thine’. I affirm that what you call money is the devil of devils; the tyrant of the French, the source of all evils; the bane of souls and slaughterhouse of the living. To imagine one can live in the country of money and preserve one’s soul is like imagining one could preserve one’s life at the bottom of a lake. Money is the father of luxury, lasciviousness, intrigues, trickery, lies, betrayal, insincerity, – of all the world’s worst behaviour. Fathers sell their children, husbands their wives, wives betray their husbands, brothers kill each other, friends are false, and all because of money. In the light of all this, tell me that we Wendat are not right in refusing to touch, or so much as to look at silver?

They believed that overpowering the feeble French meant something. They believed in the righteousness of their cause, the inevitability of their victory, and the immortality of their young souls. And as they wheeled around to the east and pulled out their Michelin maps of Tunisia, they believed they had actually been to war.

Emos don't dance much to our music. They actually hate snow patrol and Girls allowed. How could anyone hate them? I haven't got any punk or metal stuff they would like but actually, when they'd had some cider they were dancing along happily to 'Mamma Mia' with us, no probs. Even though they're Emos, they are still like human.

Before his and Pushkin's advent Russian literature was purblind. What form it perceived was an outline directed by reason: it did not see color for itself but merely used the hackneyed combinations of blind noun and dog-like adjective that Europe had inherited from the ancients. The sky was blue, the dawn red, the foliage green, the eyes of beauty black, the clouds grey, and so on. It was Gogol (and after him Lermontov and Tolstoy) who first saw yellow and violet at all. That the sky could be pale green at sunrise, or the snow a rich blue on a cloudless day, would have sounded like heretical nonsense to your so-called "classical" writer, accustomed as he was to the rigid conventional color-schemes of the Eighteenth Century French school of literature. Thus the development of the art of description throughout the centuries may be profitably treated in terms of vision, the faceted eye becoming a unified and prodigiously complex organ and the dead dim "accepted colors" (in the sense of "idées reçues") yielding gradually their subtle shades and allowing new wonders of application. I doubt whether any writer, and certainly not in Russia, had ever noticed before, to give the most striking instance, the moving pattern of light and shade on the ground under trees or the tricks of color played by sunlight with leaves.

Biard did not think much of the Mi’kmaq, but reported that the feeling was mutual: ‘They consider themselves better than the French: “For,” they say, “you are always fighting and quarrelling among yourselves; we live peaceably. You are envious and are all the time slandering each other; you are thieves and deceivers; you are covetous, and are neither generous nor kind; as for us, if we have a morsel of bread we share it with our neighbour.” They are saying these and like things continually.’14 What seemed to irritate Biard the most was that the Mi’kmaq would constantly assert that they were, as a result, ‘richer’ than the French. The French had more material possessions, the Mi’kmaq conceded; but they had other, greater assets: ease, comfort and time.

I did not love those decadent and cynical French mummers. Those I had loved, and those who I could love, were, save for Louis de Pointe du Lac, utterly beyond my grasp. I must have Louis, that was my injunction. I knew no other. So I did not interfere when Louis incinerated the Coven, and the infamous theatre, striking at the risk of his own life, with flame and scythe at the very hour of dawn.

Bowman, too, had been born in a great city, in the French Hospital in Manhattan, in the burning heat of August and very early in the morning when all geniuses are born, as Pearson once told him. There had been an unbreathing stillness, and near dawn faint, distant thunder. It grew slowly louder, then gusts of cooler air before a tremendous storm broke with lightning and sheets of rain, and when it was over,

The moonlight was still floating on the waters, when men, looking from numberless decks towards the east, were able to hail the dawn. There was a summer breeze blowing fair from the land. At a quarter before five a gun from the Britannia gave the signal to weigh. The air was obscured by the busy smoke of the engines, and it was hard to see how and whence due order would come; but presently the Agamemnon moved through, and with signals at all her masts – for Lyons was on board her, and was governing and ordering the convoy. The French steamers of war went out with their transports in tow, and their great vessels formed the line. The French went out more quickly than the English, and in better order. Many of their transports were vessels of very small size; and of necessity they were a swarm. Our transports went out in five columns of only thirty each. Then – guard over all – the English war-fleet, in single column, moved slowly out of the bay.50

She didn't know that I was dead inside, that I had ruled out the chance of joy ever again. Of that night and every other night to follow. I had fully settled into my unhappiness and wore it comfortably. So comfortably in fact, that it was barely perceptible to others. It just fitted me so well. My suit of misery hung happily on me. So happily that she assumed I could have "a lovely night" in it. The loveliness she referred to was so extremely far out of reach for me. It as far as... the bloody moon.

It has been said that the French revolution resulted from philosophy, and it is not without reason that philosophy has been called Weltweisheit [world wisdom]; for it is not only truth in and for itself, as the pure essence of things, but also truth in its living form as exhibited in the affairs of the world. We should not, therefore, contradict the assertion that the revolution received its first impulse from philosophy. Never since the sun had stood in the firmament and the planets revolved around him had it been perceived that man's existence centres in his head, i.e. in thought, inspired by which he builds up the world of reality. Not until now had man advanced to the recognition of the principle that thought ought to govern spiritual reality. This was accordingly a glorious mental dawn. All thinking being shared in the jubilation of this epoch. Emotions of a lofty character stirred men's minds at that time; a spiritual enthusiasm thrilled through the world, as if the reconciliation between the divine and the secular was now first accomplished.

As we flew inland from the coast at about 1,200 feet I looked down to see a strange countryside. What I saw wasn't just a western European landscape, but ravaged terrain. The vegetation cover was so sparse a looked a somewhat burgundy tinge- mud oozing from the turf. I'd never seen anything lke it. It was quite surreal. For a few miles along the flight path and stretching towards the French coast on the Channel, as far as the eye could see, were hundreds of thousands of crater rings. There were so many it appeared almost incomprehensible. Yet, there they were, sullen on the surface of this ravaged landscape. We had heard of no heavy artillery attacks in this area, certainly nothing of this concentration of fury. Then it dawned on us quietly that we were flying over the World War 1 battlefields. It was a sobering sight, which filled us with melancholy for the suffering which must have gone on down there. Yet here we were 26 years after that last war ended, going to fight the same enemy. It took some time to come back to reality." Sergeant Dan Hartigan, 1st Canadian Parachute Regiment

So far as Louis XVI. was concerned, I said `no.' I did not think that I had the right to kill a man; but I felt it my duty to exterminate evil. I voted the end of the tyrant, that is to say, the end of prostitution for woman, the end of slavery for man, the end of night for the child. In voting for the Republic, I voted for that. I voted for fraternity, concord, the dawn. I have aided in the overthrow of prejudices and errors. The crumbling away of prejudices and errors causes light. We have caused the fall of the old world, and the old world, that vase of miseries, has become, through its upsetting upon the human race, an urn of joy." "Mixed joy," said the Bishop. "You may say troubled joy, and to-day, after that fatal return of the past, which is called 1814, joy which has disappeared! Alas! The work was incomplete, I admit: we demolished the ancient regime in deeds; we were not able to suppress it entirely in ideas. To destroy abuses is not sufficient; customs must be modified. The mill is there no longer; the wind is still there." "You have demolished. It may be of use to demolish, but I distrust a demolition complicated with wrath." "Right has its wrath, Bishop; and the wrath of right is an element of progress. In any case, and in spite of whatever may be said, the French Revolution is the most important step of the human race since the advent of Christ. Incomplete, it may be, but sublime. It set free all the unknown social quantities; it softened spirits, it calmed, appeased, enlightened; it caused the waves of civilization to flow over the earth. It was a good thing. The French Revolution is the consecration of humanity.

I had been walking through the town trying to find a particular address, and being thoroughly lost I stopped to ask for directions from a man in the street. I knew this mightn’t be easy because I don’t speak German, but I was still surprised to discover just how much difficulty I was having communicating with this particular man. Gradually the truth dawned on me as we struggled in vain to understand each other that of all the people in Innsbruck I could have stopped to ask, the one I had picked did not speak English, did not speak French and was also deaf and dumb.

Forty years ago, at the dawn of molecular biology, the French biologist Jacques Monod wrote his famous book Chance and Necessity, which argues bleakly that the origin of life on earth was a freak accident, and that we are alone in an empty universe. The final lines of his book are close to poetry, an amalgam of science and metaphysics: The ancient covenant is in pieces; man knows at last that he is alone in the universe’s unfeeling immensity, out of which he emerged only by chance. His destiny is nowhere spelled out, nor is his duty. The kingdom above or the darkness below: it is for him to choose. Since

Roosevelt fought hard for the United States to host the opening session [of the United Nations]; it seemed a magnanimous gesture to most of the delegates. But the real reason was to better enable the United States to eavesdrop on its guests. Coded messages between the foreign delegations and their distant capitals passed through U.S. telegraph lines in San Francisco. With wartime censorship laws still in effect, Western Union and the other commercial telegraph companies were required to pass on both coded and uncoded telegrams to U.S. Army codebreakers. Once the signals were captured, a specially designed time-delay device activated to allow recorders to be switched on. Devices were also developed to divert a single signal to several receivers. The intercepts were then forwarded to Arlington Hall, headquarters of the Army codebreakers, over forty-six special secure teletype lines. By the summer of 1945 the average number of daily messages had grown to 289,802, from only 46,865 in February 1943. The same soldiers who only a few weeks earlier had been deciphering German battle plans were now unraveling the codes and ciphers wound tightly around Argentine negotiating points. During the San Francisco Conference, for example, American codebreakers were reading messages sent to and from the French delegation, which was using the Hagelin M-209, a complex six-wheel cipher machine broken by the Army Security Agency during the war. The decrypts revealed how desperate France had become to maintain its image as a major world power after the war. On April 29, for example, Fouques Duparc, the secretary general of the French delegation, complained in an encrypted note to General Charles de Gaulle in Paris that France was not chosen to be one of the "inviting powers" to the conference. "Our inclusion among the sponsoring powers," he wrote, "would have signified, in the eyes of all, our return to our traditional place in the world." In charge of the San Francisco eavesdropping and codebreaking operation was Lieutenant Colonel Frank B. Rowlett, the protégé of William F. Friedman. Rowlett was relieved when the conference finally ended, and he considered it a great success. "Pressure of work due to the San Francisco Conference has at last abated," he wrote, "and the 24-hour day has been shortened. The feeling in the Branch is that the success of the Conference may owe a great deal to its contribution." The San Francisco Conference served as an important demonstration of the usefulness of peacetime signals intelligence. Impressive was not just the volume of messages intercepted but also the wide range of countries whose secrets could be read. Messages from Colombia provided details on quiet disagreements between Russia and its satellite nations as well as on "Russia's prejudice toward the Latin American countries." Spanish decrypts indicated that their diplomats in San Francisco were warned to oppose a number of Russian moves: "Red maneuver . . . must be stopped at once," said one. A Czechoslovakian message indicated that nation's opposition to the admission of Argentina to the UN. From the very moment of its birth, the United Nations was a microcosm of East-West spying. Just as with the founding conference, the United States pushed hard to locate the organization on American soil, largely to accommodate the eavesdroppers and codebreakers of NSA and its predecessors.

He’d given her all the love he could give tonight without taking her maidenhead, undressing her, carrying her to his bed, kissing away her tears, caressing her, bringing her to her peak with his hands again and again, until she lay, weak and utterly spent, in his arms. Then he’d held her through the watches of the night, wishing dawn would never come. “Tha moran ghradh agam ort, dh’Amaliedh,” he whispered. My love lies upon you, Amalie. He lifted the rosary from around his neck and placed the wooden beads in her palm. Then he took the tartan sash from his French uniform and draped it across the pillow beside her, branding her with Clan MacKinnon’s colors. Would she know what that meant?

Dunkirk was to hold out until the day on which all the Allied troops in the pocket who could embark to Britain had done so. Ramsay and the British Government initially assumed that no more than 45,000 troops could be saved, but over the nine days between dawn on Sunday, 26 May and 03.30 on Tuesday, 4 June, no fewer than 338,226 Allied soldiers were rescued from death or capture, 118,000 of whom were French, Belgian and Dutch. Operation Dynamo – so named because Ramsay’s bunker at Dover had housed electrical equipment during the Great War – was the largest military evacuation in history so far, and a fine logistical achievement, especially as daylight sailings had to be suspended on 1 June due to heavy Luftwaffe attacks.

The magics that were born here may have originated in the English landscape but they were informed from the very beginning by different cultures. The Druids were influenced by the Classical world, as was that world by India. Alchemy was influenced by Arabia, Medieval magic by Jewish cabbalism. The Golden Dawn was inspired by German Rosicrucianism, the French Occult Revival, and the religion of Ancient Egypt. Thelema was a result of Crowley’s explorations in Far and Near Eastern religion and magic, which informed Gardner’s Wicca too. For Dion Fortune, Christ, the Egyptian gods and the gods of the British Isles were equally inspiring, and as for Chaos magicians: they would claim the Universe and the world of physics as their inspiration.

Morgan’s argument that prehistoric societies practiced group marriage (also known as the primal horde or omnigamy—the latter term apparently coined by French author Charles Fourier) so influenced Darwin’s thinking that he admitted, “It seems certain that the habit of marriage has been gradually developed, and that almost promiscuous intercourse was once extremely common throughout the world.” With his characteristic courteous humility, Darwin agreed that there were “present day tribes” where “all the men and women in the tribe are husbands and wives to each other.” In deference to Morgan’s scholarship, Darwin continued, “Those who have most closely studied the subject, and whose judgment is worth much more than mine, believe that communal marriage was the original and universal form throughout the world….

For the first time ever, I was alone in a different country. I was nervous about how I was going to cope in this big bustling city and so I employed a technique which still serves me well today. I imagined myself as someone who relished new exciting opportunities, who was utterly unafraid and perpetually optimistic. It was a kind of reinvention. Everyone I met was new. These people didn't know me, there was no shared history, so I could be anything or anyone I wanted to be. My theory was that if I behaved like a confident, cheerful person, eventually I would buy it myself, and become that. I always had traces of strength somewhere inside me, it wasn't fake. It was just a way of summoning my courage to the fore and not letting any creeping self-doubt hinder my adventures. This method worked then, and it works now.

Troops caught nibbling their emergency D- ration chocolate bars were dubbed Chocolate Soldiers and punished by forfeiting two meals. This was a happy penance. The galleys served so much fatty mutton that derisive bleating could be heard throughout the convoy and the 13th Armored Regiment proposed a new battle cry: 'Baaa!' Crunchy raisins in the bread proved to be weevils; soldiers learned to hold up slices to the light, as if candling eggs. The 1st Infantry Division on Reine de Pacifico organized troop details to sift flour through mesh screens in a search for insects. Wormy meat aboard the Keren so provoked 34th Division soldiers that officers were dispatched to keep order in the mess hall. When soldiers aboard Letitia challenged the culinary honor of one French cook, he 'became quite wild and threatened to jump overboard.

During the wars of the Empire while husbands and brothers were in Germany, anxious mothers gave birth to an ardent, pale, and neurotic generation,” wrote Alfred de Musset in 1836. “Behind them a past destroyed, still writhing on its ruins with the remnants of centuries of absolutism, before them the dawn of an immense horizon, the first gleams of the future, and between these two worlds—like the ocean separating the Old World from the New—something vague and floating, a troubled sea filled with wreckage, traversed from time to time by some distant sail or ship trailing thick clouds of smoke: the present … only the present remained, the spirit of the time, angel of the dawn that’s neither night nor day.” All that was left for the Lost Generations of Musset and other Romantics, the forebears of modernist revival rebels, was the bottle, the hookah, and the whorehouse, followed by the sanatorium, the madhouse, and the morgue.

After an initial startled gasp, his intended bride dissolved into his arms, returning his kiss with more fervor than she had ever shown before. They were on the verge of being married, after all. Amazing what a difference imminent vows could make. Her hands, originally poised against his chest as though to push him back, slid slowly up to his shoulders and stayed there, as her head tilted back, her lips matched to his. ... It was quite some time before it began to dawn on Geoff that she might be just a bit too soft. The arms encircling his neck were a little rounder than he remembered them, and her shoulder blades seemed to have receded. Geoff’s hand made another tentative pass up and down her back, without breaking the kiss. Yes, definitely smoother. It might just be the added padding of the cloak, but other discordant details were beginning to intrude upon Geoff’s clouded senses. Her fragrance was all wrong, not Mary’s treasured French perfume, but something fainter, lighter, that made him think without quite knowing why of the park at Sibley Court in summer. It was a perfectly pleasant scent, but it wasn’t Mary’s. He was kissing the wrong woman.

Today, the 4-billion-year-old regime of natural selection is facing a completely different challenge. In laboratories throughout the world, scientists are engineering living beings. They break the laws of natural selection with impunity, unbridled even by an organism’s original characteristics. Eduardo Kac, a Brazilian bio-artist, decided in 2000 to create a new work of art: a fluorescent green rabbit. Kac contacted a French laboratory and offered it a fee to engineer a radiant bunny according to his specifications. The French scientists took a run-of-the-mill white rabbit embryo, implanted in its DNA a gene taken from a green fluorescent jellyfish, and voilà! One green fluorescent rabbit for le monsieur. Kac named the rabbit Alba. It is impossible to explain the existence of Alba through the laws of natural selection. She is the product of intelligent design. She is also a harbinger of things to come. If the potential Alba signifies is realised in full – and if humankind doesn’t annihilate itself meanwhile – the Scientific Revolution might prove itself far greater than a mere historical revolution. It may turn out to be the most important biological revolution since the appearance of life on earth. After 4 billion years of natural selection, Alba stands at the dawn of a new cosmic era, in which life will be ruled by intelligent design. If this happens, the whole of human history up to that point might, with hindsight, be reinterpreted as a process of experimentation and apprenticeship that revolutionised the game of life. Such a process should be understood from a cosmic perspective of billions of years, rather than from a human perspective of millennia. Biologists the world over are locked in battle with the intelligent-design movement, which opposes the teaching of Darwinian evolution in schools and claims that biological complexity proves there must be a creator who thought out all biological details in advance. The biologists are right about the past, but the proponents of intelligent design might, ironically, be right about the future. At the time of writing, the replacement of natural selection by intelligent design could happen in any of three ways: through biological engineering, cyborg engineering (cyborgs are beings that combine organic with non-organic parts) or the engineering of in-organic life.

We were at work in a trench. The dawn was grey around us; grey was the sky above; grey the snow in the pale light of dawn; grey the rags in which my fellow prisoners were clad, and grey their faces. I was again conversing silently with my wife, or perhaps I was struggling to find the reason for my sufferings, my slow dying. In a last violent protest against the hopelessness of imminent death, I sensed my spirit piercing through the enveloping gloom. I felt it transcend that hopeless, meaningless world, and from somewhere I heard a victorious “Yes” in answer to my question of the existence of an ultimate purpose. At that moment a light was lit in a distant farmhouse, which stood on the horizon as if painted there, in the midst of the miserable grey of a dawning morning in Bavaria. “Et lux in tenebris lucet” — and the light shineth in the darkness. For hours I stood hacking at the icy ground. The guard passed by, insulting me, and once again I communed with my beloved. More and more I felt that she was present, that she was with me; I had the feeling that I was able to touch her, able to stretch out my hand and grasp hers. The feeling was very strong: she was there. Then, at that very moment, a bird flew down silently and perched just in front of me, on the heap of soil which I had dug up from the ditch, and looked steadily at me.

Above the list of children she read: Mister Jackson Henry Clark married Miss Julienne Maria Jacques, June 12, 1933. Not until that moment had she known her parents’ proper names. She sat there for a few minutes with the Bible open on the table. Her family before her. Time ensures children never know their parents young. Kya would never see the handsome Jake swagger into an Asheville soda fountain in early 1930, where he spotted Maria Jacques, a beauty with black curls and red lips, visiting from New Orleans. Over a milkshake he told her his family owned a plantation and that after high school he’d study to be a lawyer and live in a columned mansion. But when the Depression deepened, the bank auctioned the land out from under the Clarks’ feet, and his father took Jake from school. They moved down the road to a small pine cabin that once, not so long ago really, had been occupied by slaves. Jake worked the tobacco fields, stacking leaves with black men and women, babies strapped on their backs with colorful shawls. One night two years later, without saying good-bye, Jake left before dawn, taking with him as many fine clothes and family treasures—including his great-grandfather’s gold pocket watch and his grandmother’s diamond ring—as he could carry. He hitchhiked to New Orleans and found Maria living with her family in an elegant home near the waterfront. They were descendants of a French merchant, owners of a shoe factory. Jake pawned the heirlooms and entertained her in fine restaurants hung with red velvet curtains, telling her that he would buy her that columned mansion. As he knelt under a magnolia tree, she agreed to marry him, and they wed in 1933 in a small church ceremony, her family standing silent.

—a slave was owned by a Continental Army soldier who'd been killed in the French and Indian War. The slave looked after the soldier's widow. He did everything, from dawn to dark didn't stop doing what needed to be done. He chopped and hauled the wood, gathered the crops, excavated and built a cabbage house and stowed the cabbages there, stored the pumpkins, buried the apples, turnips, and potatoes in the ground for winter, stacked the rye and wheat in the barn, slaughtered the pig, salted the pork, slaughtered the cow and corned the beef, until one day the widow married him and they had three sons. And those sons married Gouldtown girls whose families reached back to the settlement's origins in the 1600s, families that by the Revolution were all intermarried and thickly intermingled. One or another or all of them, she said, were descendants of the Indian from the large Lenape settlement at Indian Fields who married a Swede—locally Swedes and Finns had superseded the original Dutch settlers—and who had five children with her; one or another or all were descendants of the two mulatto brothers brought from the West Indies on a trading ship that sailed up the river from Greenwich to Bridgeton, where they were indentured to the landowners who had paid their passage and who themselves later paid the passage of two Dutch sisters to come from Holland to become their wives; one or another or all were descendants of the granddaughter of John Fenwick, an English baronet's son, a cavalry officer in Cromwell's Commonwealth army and a member of the Society of Friends who died in New Jersey not that many years after New Cesarea (the province lying between the Hudson and the Delaware that was deeded by the brother of the king of England to two English proprietors) became New Jersey.

On account of their puny size and disappointing taste, in France wild pears are known as "poires d'angoisse" or pears of anguish. In Versailles, though, in the kitchen garden, pears are bred for pleasure. Of the five hundred pear trees, the best usually fruit in January--- the royal favorite, a type called "Bon Chrétien d'Hiver," or "Good Christian of Winter." Each pear is very large--- the blossom end engorged, the eye deeply sunk--- whilst the skin is a finely grained pale yellow, with a red blush on the side that has been touched by the sunlight. It is known for its brittle, lightly scented, almost translucent flesh that drips with a sugary juice; that soaks your mouth when your teeth sink into it. The gardener here, Jean-Baptiste de La Quintinie, says that when a pear is ripe its neck yields to the touch and smells slightly of wet roses. This winter they have not ripened, though, but have frozen to solid gold. Murders of crows sit on the branches of the pear trees, pecking at the rime of them. They have become fairy fruit; those dangling impossibilities. What would you give to taste one? Spring always comes, though. Is it not magic? The world's deep magic. March brings the vast respite of thaw, that huge unburdening, that gentling--- all winter's knives and jaws turning soft and blunt; little chunks of ice riding off on their own giddy melt; everything dripping and plipping and making little streams and rivulets; tender pellucid fingers feeling their way towards the sea; all the tiny busywork. And with the returning sun, too, sex. Tulips, first found as wild flowers in Central Asia--- named for the Persian word "tulipan," for turban--- thrust and bow in the warm soil of Versailles, their variegated "broken" petals licked with carmine flames. The early worm-catchers begin their chorus, skylarks and song thrushes courting at dawn. Catkins dangle like soft, tiny pairs of elven stockings. Fairy-sized wigs appear on the pussy willows. Hawthorn and sloe put on their powder and patches, to catch a bee's eye.

Moreover, Nancy Sinatra was afflicted, as the overwhelming majority of Americans were, with monolingualism. Lana’s richer, more textured version of “Bang Bang” layered English with French and Vietnamese. Bang bang, je ne l’oublierai pas went the last line of the French version, which was echoed by Pham Duy’s Vietnamese version, We will never forget. In the pantheon of classic pop songs from Saigon, this tricolor rendition was one of the most memorable, masterfully weaving together love and violence in the enigmatic story of two lovers who, regardless of having known each other since childhood, or because of knowing each other since childhood, shoot each other down. Bang bang was the sound of memory’s pistol firing into our heads, for we could not forget love, we could not forget war, we could not forget lovers, we could not forget enemies, we could not forget home, and we could not forget Saigon. We could not forget the caramel flavor of iced coffee with coarse sugar; the bowls of noodle soup eaten while squatting on the sidewalk; the strumming of a friend’s guitar while we swayed on hammocks under coconut trees; the football matches played barefoot and shirtless in alleys, squares, parks, and meadows; the pearl chokers of morning mist draped around the mountains; the labial moistness of oysters shucked on a gritty beach; the whisper of a dewy lover saying the most seductive words in our language, anh oi; the rattle of rice being threshed; the workingmen who slept in their cyclos on the streets, kept warm only by the memories of their families; the refugees who slept on every sidewalk of every city; the slow burning of patient mosquito coils; the sweetness and firmness of a mango plucked fresh from its tree; the girls who refused to talk to us and who we only pined for more; the men who had died or disappeared; the streets and homes blown away by bombshells; the streams where we swam naked and laughing; the secret grove where we spied on the nymphs who bathed and splashed with the innocence of the birds; the shadows cast by candlelight on the walls of wattled huts; the atonal tinkle of cowbells on mud roads and country paths; the barking of a hungry dog in an abandoned village; the appetizing reek of the fresh durian one wept to eat; the sight and sound of orphans howling by the dead bodies of their mothers and fathers; the stickiness of one’s shirt by afternoon, the stickiness of one’s lover by the end of lovemaking, the stickiness of our situations; the frantic squealing of pigs running for their lives as villagers gave chase; the hills afire with sunset; the crowned head of dawn rising from the sheets of the sea; the hot grasp of our mother’s hand; and while the list could go on and on and on, the point was simply this: the most important thing we could never forget was that we could never forget.

ever since Eugène Poubelle had become prefect of the Seine and issued strict laws governing street cleaning and garbage collection (thus giving his name to the French trash can).

Schuster, 1983. ———. The Supreme Commander: The War Years of General Dwight D. Eisenhower. New York: Doubleday, 1970. Ambrose, Stephen E., and Richard H. Immerman. Ike’s Spies: Eisenhower and the Espionage Establishment. Garden City, N.Y.: Doubleday, 1981. Ankrum, Homer. Dogfaces Who Smiled Through Tears. Lake Mills, Ia.: Graphic Publishing, 1987. Armstrong, Anne. Unconditional Surrender. New Brunswick, N.J.: Rutgers University Press, 1961. Arnbal, Anders Kjar. The Barrel-Land Dance Hall Rangers. New York: Vantage Press, 1993. Ashcraft, Howard D. As You Were: Cannon Company, 34th Infantry Division, 168th Infantry Regiment. Richmond, Va.: Ashcraft Enterprises, 1990. Astor, Gerald. The Greatest War: Americans in Combat, 1941–1945. Novato, Calif.: Presidio, 1999. Auphan, Paul, and Jacques Mordal. The French Navy in World War II. Trans. A.C.J. Sabalot. Annapolis: United States

Perhaps the single most popular work of this genre, published in 1747, was Letters of a Peruvian Woman by the prominent saloniste Madame de Graffigny, which viewed French society through the eyes of an imaginary kidnapped Inca princess. The book is considered a feminist landmark, in that it may well be the first European novel about a woman which does not end with the protagonist either marrying or dying.

Men believe that women were nonvolitional beings, bound to their bodies and their instincts. But studies have shown that mothering is learned; is not instinctive. We learn to mother by being mothered, and creatures that are not mothered cannot do it. Taking care creates love, for a baby, a piece of land, an animal. Men devalue this work, attributing it to mere instinct, ignoring the many women who abandon children or raise them cruelly. Taking responsibility is not instinctual in human beings as it is in other mammals. It is a choice.

Men usurped women's right to name their children for themselves, an act inconceivable for the hundreds of thousands of years when the male contribution to procreation was unknown.

Perhaps hunting, on which male anthropologists place so much weight, gave men a sense of identity, responsibility, and power.

In 381 Theodosius I organised the Council of Constantine, which proclaimed the doctrine of the Trinity: Father, Son, and Holy Spirit are of the same substance, consubstantial, one person comprising god. The doctrine went even further than Greek myth in eliminating the female from the godhead. The Christian father-god utters the Word, his son, and procreates through language, entirely without a woman. The holy spirit is born from the mutual love of son and father. This creation is not incest because bodies are not involved. The Trinity, understandably called a mystery, lies at the heart of Christianity. It achieves two major goals: it posits a realm that transcends the physical world, in which reality is made by the word. History is filled with rules who claim divinity to justify their superiority, but not until Christianity and the sacralising of the notion that language creates reality does the debate between appearance and reality begin to pervade Western literature and thought. [...] the Trinity procreates without the female - without body, blood, ooze, without nature, and superior to it. Generations of clerical writers, wishing that women did not exist, lament that this sort of procreation was possible only to god. The church defined the divine realm in opposition to the earthly one, celebrating birth through utterance, death as life, the overcoming of sex and body, a realm where nothing changes and power and justice are one.

but it really hurt, so she

Moreover, Nancy Sinatra was afflicted, as the overwhelming majority of Americans were, with monolingualism. Lana’s richer, more textured version of “Bang Bang” layered English with French and Vietnamese. Bang bang, je ne l’oublierai pas went the last line of the French version, which was echoed by Pham Duy’s Vietnamese version, We will never forget. In the pantheon of classic pop songs from Saigon, this tricolor rendition was one of the most memorable, masterfully weaving together love and violence in the enigmatic story of two lovers who, regardless of having known each other since childhood, or because of knowing each other since childhood, shoot each other down. Bang bang was the sound of memory’s pistol firing into our heads, for we could not forget love, we could not forget war, we could not forget lovers, we could not forget enemies, we could not forget home, and we could not forget Saigon. We could not forget the caramel flavor of iced coffee with coarse sugar; the bowls of noodle soup eaten while squatting on the sidewalk; the strumming of a friend’s guitar while we swayed on hammocks under coconut trees; the football matches played barefoot and shirtless in alleys, squares, parks, and meadows; the pearl chokers of morning mist draped around the mountains; the labial moistness of oysters shucked on a gritty beach; the whisper of a dewy lover saying the most seductive words in our language, anh oi; the rattle of rice being threshed; the workingmen who slept in their cyclos on the streets, kept warm only by the memories of their families; the refugees who slept on every sidewalk of every city; the slow burning of patient mosquito coils; the sweetness and firmness of a mango plucked fresh from its tree; the girls who refused to talk to us and who we only pined for more; the men who had died or disappeared; the streets and homes blown away by bombshells; the streams where we swam naked and laughing; the secret grove where we spied on the nymphs who bathed and splashed with the innocence of the birds; the shadows cast by candlelight on the walls of wattled huts; the atonal tinkle of cowbells on mud roads and country paths; the barking of a hungry dog in an abandoned village; the appetizing reek of the fresh durian one wept to eat; the sight and sound of orphans howling by the dead bodies of their mothers and fathers; the stickiness of one’s shirt by afternoon, the stickiness of one’s lover by the end of lovemaking, the stickiness of our situations; the frantic squealing of pigs running for their lives as villagers gave chase; the hills afire with sunset; the crowned head of dawn rising from the sheets of the sea; the hot grasp of our mother’s hand; and while the list could go on and on and on, the point was simply this: the most important thing we could never forget was that we could never forget. When Lana was finished, the audience clapped, whistled, and stomped, but I sat silent and stunned as she bowed and gracefully withdrew, so disarmed I could not even applaud.

Then her voice rang out full of emotion: I trusted you, I fell for you Your eyes were kind, your heart felt true How did you dare, oh how could you Take my heart and break it in two Her voice quivered with heart-wrenching emotion as she sang the chorus Betrayed but not broken A door shuts, another opens I’ll be strong, I will move on Your memory won’t last ‘til dawn Betrayed, but I refuse to be broken In time you will be forgotten Her fingers ran beautifully across the piano as she played her piano solo without singing. The hard keys forced her to pour her whole strength in her fingers. Usually when she played, it was effortless. On this piano, however, she felt the energy running through her arm and explode at the tip of her fingers when they entered in contact with the hard, rusty, ivory keys. It was as if Maude was fighting against the resistant keys, trying to dominate, to master them, and the result was breathtaking.

When it dawned, the resistance did not rise up from the political world but emerged from the depths of civil society. The resistance was constructed outside the world of politics—if not against it.

make

IMPORTANT

which a drawing imported into a text document can no longer be altered, but must be changed in the original graphics program and reintroduced into the text document.) Out of the box the Star was multilingual, offering typefaces and keyboard configurations that could be implemented in the blink of an eye for writing in Russian, French, Spanish, and Swedish through the use of “virtual keyboards”—graphic representations of keyboards that appeared on screen to show the user where to find the unique characters in whatever language he or she was using. In 1982 an internal library of 6,000 Japanese kanji characters was added; eventually Star users were able to draft documents in almost every modern language, from Arabic and Bengali to Amharic and Cambodian. As the term implied, the user’s view of the screen resembled the surface of a desk. Thumbnail-sized icons representing documents were lined up on one side of the screen and those representing peripheral devices—printers, file servers, e-mail boxes—on the other. The display image could be infinitely personalized to be tidy or cluttered, obsessively organized or hopelessly confused, alphabetized or random, as dictated by the user’s personality and taste. The icons themselves had been painstakingly drafted and redrafted so they would be instantaneously recognized by the user as document pages (with a distinctive dog-eared upper right corner), file folders, in and out baskets, a clock, and a wastebasket. Thanks to the system’s object-oriented software, the Star’s user could launch any application simply by clicking on the pertinent icon; the machine automatically “knew” that a text document required it to launch a text editor or a drawing to launch a graphics program. No system has ever equaled the consistency of the Star’s set of generic commands, in which “move,” “copy,” and “delete” performed similar operations across the entire spectrum of software applications. The Star was the epitome of PARC’s user-friendly machine. No secretary had to learn about programming or code to use the machine, any more than she had to understand the servomechanism driving the dancing golf ball to type on an IBM Selectric typewriter. Changing a font, or a margin, or the space between typed lines in most cases required a keystroke or two or a couple of intuitive mouse clicks. The user understood what was happening entirely from watching the icons or documents move or change on the screen. This was no accident: “When everything in a computer system is visible on the screen,” wrote David Smith, a designer of the Star interface, “the display becomes reality. Objects and actions can be understood purely in terms of their effects on the display.

From 1908 to 1913, the French government invested $22 million in aviation, while the United States spent just $435,000. Germany led the pack at $28 million.

I’m French,” she said. “You’re American. There’s a world of difference. An American gets sick, she’s outraged. How dare that happen to her? She must have the fault corrected immediately, at once. But French people understand that first you live, and then you die. It’s not an outrage. It’s something that’s been happening since the dawn of time. It has to happen, don’t you see? If people didn’t die, the world would be an awfully crowded place by now.

Jamison discouraged the delegates from acting “from too great impatience” but also spurred them forth with a variation of the motto deployed by Georges-Jacques Danton at the start of the French Revolution: “To dare! and again to dare! and without end to dare!

The shift from female centrality to male domination occurred before the development of writing, so its roots are hidden. In consequence, and men's response over the millennia to all moves by women towards greater autonomy, suggests that it emerged from male hostility towards women and was imposed on them. The destruction of matricentry was the first and most important male war against women.

Isolated, confined, allowed only small amounts of certain foods and drink, taught that her body is powerful but contaminated, a girl learns that she has power - to pollute: in such cultures, menstrual blood is a source of horror and fear. Menstruation symbolises female power, considered destructive to men. If female power can destroy men, women are men's enemies, and the condition of the sexes is a state of war.

Rituals were designed to protect men from Earth's retribution, and it has been suggested that after the invention of horticulture, humans began to attribute creation to a deity above nature, rather than within it, to a male God rather than a female Goddess.

Patrilinies are founded on domination. To own children, men must guarantee their paternity, which requires them to guard women's bodies, claiming to own them. This claim turns women into men's possessions. Controlling another requires force, so patrilineality permits or encourages brutality towards women. Such behaviour makes for bad relations between the sexes. Brutality is rare in matrilinies, where women are surrounded by kin; men invented patrilocality to control women.

In no society have women constricted men within the domestic compound or regularly battered or raped men. In no known culture, no matter how high a woman's status, have women as a caste locked up husbands, limited their bodily freedom, or denied them a voice in group decision. Men in matrilinies do not suffer as women do in patrilinies. Matrilineality is rooted in the bond between mother and child; patrilineality is rooted in dubious assertions of ownership of women and children.

Myths rarely offer facts, only metaphors for political or social forces, but myths about former female powers would not exist if men had always controlled women. If men always controlled women, their domination would need to explanation or justification, but would seem natural. Myths of once powerful females are amazingly universal.

Once the mechanisms of patrilineality, patrilocality, and exogamy were in place, it was difficult for women to escape. In time, men in some groups raised vying for status to an organising principle, competing to show their importance within the group and generating "Big man" societies. These societies fostered the rise of the state and its sociopolitical form - patriarchy.

The term " Patriarchy" denotes institutionalised male dominance, guaranteed by a set of interlocking structures that perpetuate the power and authority of an elite class of men over all other humans and grant all men power and authority over women of their class. Power is might - physical, psychological, or economic. Animals may dominate other animals by virtue of birth or charisma. But authority - a moral or spiritual right (tactically backed by force) to judge others and coerce behaviour - does not exist among animals. Authority is insidious because we tend to internalise it: we feel guilt at performing acts called wrong by authorities, even if we ourselves do not believe them wrong.

Patriarchies are societies within institutions - hierarchical bodies of government, religion, law, education, commerce, and culture - designed to transcend individual lives, to endure over ages, and to maintain and transmit power from man to man, a practice called "Passing the mantle". All institutions have customs or laws that give men prerogatives or advantages and that exclude or limit the participation of women and certain men. Patriarchies in different states disempower different groups of men, but they all disempower women.

Matriarchy, if it existed, would be identical to patriarchy, with females dominant. Women have wielded great power in the world and have had personal authority over men in their families or communities. But no society has institutionalised female-dominance, a sociopolitical structure giving women authority over men and the right to use force against them. So entrenched is patriarchal thinking, however, that people commonly use the term "Matriarchy" to describe women living free of male authority.

Patriarchy insists that some people are better than others because its primary reason for existing is to assert that men are superior to women. But because this claim is a falsehood, it is regularly challenged. States built on lies are insecure and are easily threatened; leaders must endlessly propagandise, insisting their lies are truths.

Given the degree of male will and power exercised against women throughout history, it is amazing that women remain a force to contend with.

Both men and women collude in their oppression when they accept their societies myths, but many believe the myths and propaganda teaching male superiority. Laws forcing women into marriage by denying them any other avenue of support, or allowing them access to power only through sons, co-opt their loyalty. Women may even accept constrictions if it puts them in the superior group, makes them "ladies" in worlds that despise women.

he is clearly referring to laws of a coercive or punitive nature. He goes on to dissect the failings of the French legal system, dwelling particularly on judicial persecution, false testimony, torture, witchcraft accusations and differential justice for rich and poor. In conclusion, he swings back to his original observation: the whole apparatus of trying to force people to behave well would be unnecessary if France did not also maintain a contrary apparatus that encourages people to behave badly. That apparatus consisted of money, property rights and the resultant pursuit of material self-interest: Kandiaronk: I have spent six years reflecting on the state of European society and I still can’t think of a single way they act that’s not inhuman, and I genuinely think this can only be the case, as long as you stick to your distinctions of ‘mine’ and ‘thine’. I affirm that what you call money is the devil of devils; the tyrant of the French, the source of all evils; the bane of souls and slaughterhouse of the living. To imagine one can live in the country of money and preserve one’s soul is like imagining one could preserve one’s life at the bottom of a lake. Money is the father of luxury, lasciviousness, intrigues, trickery, lies, betrayal, insincerity, – of all the world’s worst behaviour. Fathers sell their children, husbands their wives, wives betray their husbands, brothers kill each other, friends are false, and all because of money. In the light of all this, tell me that we Wendat are not right in refusing to touch, or so much as to look at silver?

Puberty rites are specifically designed to coerce boys to reject their primary and deepest bond, to their mothers. Male initiations emphasise that men must be born twice, once through the mother and a second time through men.