Non, je ne regrette rien

by Michel Vaucaire

Non, Rien De Rien, Non, Je Ne Regrette Rien
Ni Le Bien Qu’on M’a Fait, Ni Le Mal
Tout Ca M’est Bien Egal
Non, Rien De Rien, Non, Je Ne Regrette Rien
C’est Paye, Balaye, Oublie, Je Me Fous Du Passe

Avec Mes Souvenirs J’ai Allume Le Feu
Mes Shagrins, Mes Plaisirs,
Je N’ai Plus Besoin D’eux
Balaye Les Amours Avec Leurs Tremolos
Balaye Pour Toujours
Je Reparas A Zero

Non, Rien De Rien, Non, Je Ne Regrette Rien
Ni Le Bien Qu’on M’a Fait, Ni Le Mal
Tout Ca M’est Bien Egal
Non, Rien De Rien, Non, Je Ne Regrette Rien
Car Ma Vie, Car Me Joies
Aujourd’hui Ca Commence Avec Toi

Wikipedia explains:

Piaf dedicated her recording of the song to the French Foreign Legion. At the time of the recording, France was engaged in a military conflict, the Algerian War (1956–1962), and the 1st R E P (Premier Regiment Etranger de Parachutistes, First Regiment Foreign Paratroopers) — which backed a temporary putsch by the French military against the civilian leadership of Algeria — adopted the song when their resistance was broken in April 1961. The leadership of the Regiment was arrested and tried but the non-commissioned officers, corporals and Legionnaires were assigned to other Foreign Legion formations. They left the barracks singing the song, which has now become part of the French Foreign Legion heritage and is sung when they are on parade.

Dear Chains

by Aleksandr Sergeevich Pushkin

Rose-maiden, no, I do not quarrel
With these dear chains, they don’t demean.
The nightingale embushed in laurel,
The sylvan singers’ feathered queen,
Does she not bear the same sweet plight?
Near the proud rose’s beauty dwelling,
And with her tender anthems thrilling
The dusk of a voluptuous night.

О, дева-роза, я в оковах;
Но не стыжусь твоих оков:
Так соловей в кустах лавровых,
Пернатый царь лесных певцов,
Близ розы гордой и прекрасной
В неволе сладостной живет
И нежно песни ей поет
Во мраке ночи сладострастной.

Give All to Love

by Ralph Waldo Emerson

Give all to love;
Obey thy heart;
Friends, kindred, days,
Estate, good fame,
Plans, credit, and the muse;
Nothing refuse.

‘Tis a brave master,
Let it have scope,
Follow it utterly,
Hope beyond hope;
High and more high,
It dives into noon,
With wing unspent,
Untold intent;
But ’tis a god,
Knows its own path,
And the outlets of the sky.
‘Tis not for the mean,
It requireth courage stout,
Souls above doubt,
Valor unbending;
Such ’twill reward,
They shall return
More than they were,
And ever ascending.

Leave all for love;—
Yet, hear me, yet,
One word more thy heart behoved,
One pulse more of firm endeavor,
Keep thee to-day,
To-morrow, for ever,
Free as an Arab
Of thy beloved.
Cling with life to the maid;
But when the surprise,
Vague shadow of surmise,
Flits across her bosom young
Of a joy apart from thee,
Free be she, fancy-free,
Do not thou detain a hem,
Nor the palest rose she flung
From her summer diadem.

Though thou loved her as thyself,
As a self of purer clay,
Tho’ her parting dims the day,
Stealing grace from all alive,
Heartily know,
When half-gods go,
The gods arrive.

Identities and Community of Practice

It looks like Adam over at Emergent Chaos has been reading sociology (ethnomethodology is a sociological approach to language use) and finding out about linguistic anthropology. Although it is nice to see these ideas spreading from anthropology to sociology and into information security, I hope some also will dig into it enough to find and cite originals or at least get back to where ideas are originating.

In “The Presentation of Self in Everyday Life,” the idea is that we create personas to control relationships. From lawyers to doctors to waitstaff or auto mechanics, people present a view into their identity that makes sense. I would question if I want to give business to an auto mechanic who was reading the Harvard Law Review when I came in, or a lawyer who was reading a Chilton’s repair manual. People present themselves in certain ways to control the perception of ‘who they are,’ and so a professional relationship develops in the right way.

Goffman’s foundational “presentation” book is widely cited but the more contemporary approach to language and identity is still in linguistic anthropology , where the role of language in identity-making has been a major focus at least since Dell Hymes developed the “ethnography of communication” along with concepts such as “linguistic community” and “community of practice.” Jane Hill’s recent work on Mock Spanish and on racism and identity in language is especially worth mention for this subject. Adam concludes:

So next time someone talks about identity or identity management, ask yourself, what are the assumptions about the relationship? And when you hear someone talking about ‘customer relationship management,’ as yourself what identity they seem to want to manage.

We have found important applications of these concepts in our study of identity-making in African (419) scam letters, where language is deliberately constructed in such a way as to authenticate false identities and to scam unwitting victims.