The Meursault Investigation.
In The Stranger by Albert Camus, Meursault and his society are at great odds with each other. At the beginning of the novel, Meursault learns of his mother's. For example, at his mother's funeral he doesn't show an Meursault is the only Christ that modem civilisation deserves is worthy of examination in this article. libertine be struck down, we see no reason for a child's suffering J. Even though there begun a relationship; this type of behaviour is unthinkable. Meursault is. The child of poor settlers of Alsatian and Spanish origins, he actively denounced Propped against a bar in Oran, Harun describes his and his mother's struggle.
He calls his monologue "a restitution". This means both the "reinstatement" of the identity of the corpse and the recovery of the suppressed colonial context in which the events took place.
Haroun relates how he exacted "revenge" in July In Hadjout the Arabic name for the town of "Marengo"he randomly killed a Frenchman, "a fat man in a checked shirt" called "Joseph". His mother incited him to do it and even accompanied him, he reports. It was his bad luck that he committed the crime just a few days after the declaration of independence.
This meant that the authorities had to treat it not as a heroic act of resistance, but as a regular crime.
Book review: Kamel Daoud's "The Meursault Investigation": To kill an Arab - porkostournaments.info
Nevertheless, he says, he was treated leniently by Algeria's new justice system. In contrast to Meursault, however, he is plagued by "a bad conscience" because of the murder. He cannot simply justify it as an "absurd act". Nor does he need a trial to assure himself of his guilt.
He knows he is guilty. And this serves as the final counterpoint to Camus in Daoud's story. Gradual loss of identity In his book "The Meursault Investigation", which was released in the UK on 2 JuneDaoud takes a closer look at a literary crime committed in colonial-era Algeria.
The Meursault Investigation.
In it, Daoud attempts to restore the identity of the nameless victim killed by Meursault in Camus' world-famous novel In the second half of his monologue, Haroun grapples more intensively with "the new rulers of this nation", and tears them to pieces. In terse, insistent words he describes a run-down, inhospitable country where society is dominated by religious fanaticism. Haroun complains that people are countering their fear of the absurd with their religious fervour.
He observes a gradual loss of identity within society, which he cannot offset with his personal "act of restitution". He notes with resignation that with every day that goes by, people dress themselves less and less tastefully.
This level makes Daoud's counter-novel a multifaceted and profound book. This is because while he is still settling a score with Camus, he is secretly and tentatively fraternising with him. Just as Meursault was bored on Sundays, so Haroun is bored on Fridays. He gradually opens up about his fraught relationship with his mother: The fraternisation with Camus, the "murderous writer", becomes clear at the end of the monologue.
Haroun describes his encounter with an imam, who tries to show him the way to find solace in God. Despite his critique of the post-independence state, he is part of that state. Daoud himself — although often presented as a Francophone liberal which he is — is also well able to hold his own in Arabic-language debates on the populist Islamist Echourouk TV, perhaps because he was himself a teenage Islamist. This Arabic word has a religious connotation — he who died for God — but tends to be used by the Algerian state and those who fought in the War of Independence — as a term describing someone who died fighting the colonial oppressor.
This was compounded by the way his murder had been presented as the effect of sunstroke, rather than of the murderous effects of the colonial system. As you can imagine, she never got it, and why not, if you please?
Because it was impossible to prove the Arab was a son— and a brother. Impossible to prove he existed, even though he was killed in public. Impossible to find and confirm a connection between Musa and Musa, between Musa and himself! Mama wore herself out for a while in the first few months after Independence, trying to gather signatures or witnesses, but in vain. Nothing was left of Musa, not even a corpse! The brothers killed or died at the wrong time, for the wrong reasons, so they have no place in the nationalist narrative.
Musa cannot be a martyr and Harun cannot be a veteran. Afterpolitical legitimacy came and continues to come from being able to demonstrate that one participated in the anti-colonial struggle. The children of martyrs have been given financial compensation and privileged access to educational and employment opportunities.
For women whose husbands or sons had died, a pension provided vital income. Women faced particular difficulties in getting pensions. It was often hard for them to demonstrate their own role in the war, because women were more likely to provide logistical support than take up arms. Finding the bodies of their loved ones, to prove that they had died in the war, was a major challenge.Relationship Between Parents & Children - Mufti Menk
Indeed, the figure of the false mujahid is at the heart of popular culture. She is omnipresent and suffocating, punishing him for being alive and at the time trying to prevent him from suffering the same fate as his brother. Men in the working class neighborhoods of Algiers actually did have an exaggerated, grotesque sense of honor.
Defend our women and their thighs!
I tell myself that after losing their land, their wells, and their livestock, women were all our guys had left. This rather feudal explanation makes me smile too, but do me a favor and think about it. Here Arabs and pieds-noirs lived side by side, but seldom intermingled.
Camus admired her gentle stoicism, and she shaped his empathy for the poor and oppressed. Out front, I meet the owner, Hamid Hadj Amar, a wary octogenarian who eventually leads my translator and me up a drab spiral staircase. The Camus place, in the rear, seems impossibly small: The room shared by Lucien and Albert is a by foot chamber with French windows opening onto a filigreed balcony.
A few blocks north, I can just make out Les Sablettes, the popular beach where Camus spent many a summer day. I push open the heavy metal gate and approach the late 19th-century Beaux-Arts relic, with curving, filigreed outdoor staircases. The stucco facade is peeling away. An intermittent drizzle washes over acres of Roman ruins that extend to the edges of the cliffs. Tipasa, originally a Phoenician settlement, was captured by the Romans and developed into an important port nearly 2, years ago.
The Meursault Investigation by Kamel Daoud review – a beautiful riposte to Camus and The Outsider
In his teens and 20s he and his friends would travel here by bus from Algiers and picnic among first-century temples and villas, and a fourth-century Christian basilica.
Constantly short of breath, he was forced to abandon a promising soccer career, and would suffer relapses throughout his life. Despite the often-debilitating illness, he graduated in from the University of Algiers with a philosophy degree. They shut down the paper and blacklisted Camus, making him unemployable as a journalist.
Said and I follow a trail along the cliffs, past grazing goats and gnarled olive trees. We thread through a field of truncated columns and tread gingerly across the disintegrating mosaic floor of a ruined villa. Raoul came back armed with a small-caliber pistol, but the Arabs were arrested before he could pull the trigger. From this encounter, Camus fashioned the novel that has come to define him. Later, on a beach much like Bouisseville, Meursault encounters an Arab with a knife and shoots him to death for no other apparent reason than the unnerving brightness and heat.
The sun that drove Meursault to distraction, then murder, is today buried behind a heavy cloud cover, typical of the Mediterranean winter. Trash covers the curving sweep of sand, a faint odor of urine is in the air and the beachfront is lined with dilapidated French villas, many abandoned.
He directs us down the beach toward a trickle of raw sewage flowing into the sea. The Stranger was published into ecstatic reviews. It earned the respect of Jean-Paul Sartre, the Left Bank philosopher with whom Camus soon formed a tempestuous friendship.
Why is Albert Camus Still a Stranger in His Native Algeria? | Innovation | Smithsonian
Infifteen-year-old Olivier Todd found a dog-eared copy in the cupboard of a Jewish woman who had lent Todd and his mother her apartment in occupied Paris after she had fled the Nazis. He found a job as a reporter for a newspaper in Lyon, a city under control of the collaborationist Vichy government.
In Januaryhe married Francine Faure, a beautiful pianist and math teacher from Oran. But the same month, facing wartime privation, censorship and the threat of losing his job, Camus returned with his wife to Oran.
Late on a January afternoon, after a six-hour drive from Algiers, I arrive in Oran, a city of one and a half million near the Moroccan border.