By Mark Orme, Lissa Lincoln, Christine Margerrison
Within the first decade of a brand new century, this number of bilingual essays examines Camus's carrying on with attractiveness for a brand new new release of readers. In the most important respects, the realm Camus knew has replaced past all reputation: decolonization, the autumn of the Iron Curtain, a brand new period of globalization and the increase of latest varieties of terrorism have all provoked a reconsideration of Camus's writings. If the Absurd as soon as struck a selected chord, Meursault is as most probably now to be visible as a colonial determine who expresses the alienation of the settler from the land of his beginning. but this expanding orthodoxy should also take account of the explanations why a brand new neighborhood of Algerian readers have embraced Camus. both, as soon as remoted as a result of his anti-Communist stance, Camus has been taken up via disaffected participants of the Left, confident that new types of totalitarianism are in a foreign country on this planet. This quantity, which levels from interpretations of Camus's literary works, his journalism and his political writings, can be of curiosity to all these trying to think again Camus's paintings within the mild of moral and political concerns which are of constant relevance at the present time.
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Additional resources for Albert Camus in the 21st Century: A Reassessment of his Thinking at the Dawn of the New Millennium. (Faux Titre)
Je veux dire par là qu’il n’est pas cette foule anonyme et misérable, où l’Occidental ne voit rien à respecter ni à défendre. Il s’agit au contraire d’un peuple de grandes traditions (…). Ce peuple n’est pas inférieur, sinon par la condition de vie où il se trouve, et nous avons des leçons à prendre chez lui, dans la mesure même où il peut en prendre chez nous” (E, 941-42). 5 Paris: Seuil, 2000. 4 Camus, Memory and the Colonial Chronotope 49 violence of colonial occupation, the monopolization of power, privilege and profit.
54. 10 “Between Memory and History”, 4. 9 54 Peter Dunwoodie been formalized and popularized in Algeria. Hence, for example, having invoked the history of the Labrador’s journey to the unknown in 1848, Cormery can conclude: “Où était son père en tout ceci? Nulle part”. And yet, Camus writes, “ces péniches (…) lui apprenaient plus de choses sur le jeune mort de Saint Brieuc que les souvenirs (séniles) et désordonnés qu’il était allé chercher” (PH, 173). While the mother (and uncle) were individualized in their disabilities, hence dense physical presences, the father remains not merely an absence but a composite figure, a construction “standing in” for what the narrator’s memorial excavations failed to recover.
Hence, the framing of the key figure in the chapter entitled “L’École”, central to the mise en scène of Cormery’s own childhood, and to the shift operative when autobiographical témoignage fades into mythologizing fiction: Celui-là n’avait pas connu son père, mais il lui en parlait souvent sous une forme un peu mythologique, et, dans tous les cas, à un moment précis, il avait su remplacer ce père. C’est pourquoi Jacques ne l’avait jamais oublié. (PH, 129) The schoolmaster can “stand in for” the father not because they knew each other, but precisely because they had had an identical, and interchangeable, part to play in a collective, historical event.
Albert Camus in the 21st Century: A Reassessment of his Thinking at the Dawn of the New Millennium. (Faux Titre) by Mark Orme, Lissa Lincoln, Christine Margerrison