Sunday, August 26, 2012

Legal action against oil vessel owners


Marine Environment Protection Authority Director General S R Samaratunga yesterday said they will take legal action against owners of the Cyprus flagged Bulk Carrier MV Thermopylae that has sunk within a range of six to eight nautical miles off the shores of Panadura.Samaratunga said they are taking steps to assess the extent of damage the ship has caused on Sri Lanka’s coastal environment with its oil spillage to the sea.
Meanwhile, Indian Ocean Marine Affairs Co-operation (IOMAC) Secretary General Dr Hiran W Jayawardena told the Daily News yesterday that Sri Lankan authoririties can claim damages from the vessel owner for oil pollution damage it has caused on the marine environment.
As pointed out by Our Nation and Sea (ONS) co-ordinators Jayawardena and Razik Zarook , they have alerted both Director of Merchant Shipping and MEPA about the possibilities of the ship sinking with the advent present monsoons.” The damages could run into to billions,”they said.
MEPA Director General Samaratunga said, they have informed both courts and the Director of Merchant Shipping about the situation.
Commenting on the impact and the extent of damage the spillage of oil can inflict on marine environment, “We are in the process of assessing the damages.
We are trying to get the owners of the ship, which is a Greek company, on the matter as soon as possible,” he said.
Asked why MEPA did not take any steps to remove the ship from Sri Lankan coast to avoid any harm that it might cause on marine environment, Samaratunga said that the ship has been detained in the waters by a court order. This is over a dispute.
“The ship has been anchored there for seven years,” said Samaratunga.
Asked if MEPA’s decision did not override the national interest, Samaratunga said he could not comment on it because of the pending court case. However, he said , “the steps will be taken to confiscate even the wreckage of the ship.”
According to MEPA, they have removed most of the oil stocks in the ship. There was some 350 tonnes of oil on the ship.
There were around some 70 tonnes of oil in the ship when it sank, said MEPA chairman R S Ariyapperuma. According to Ariyapperuma , they have drawn a contingency plan to minimize oil pollution damages. The Disaster Management Center is currently working on it with the Navy. The oil has surfaced and spreading in the seas since the ship sank yesterday.
As pointed out by environmentalists, it could result in dwindling of marine life , which could mean that situation can have an adverse effect on the livelihoods of thousands of fishermen.
Meanwhile, an oil slick extending to about 12kms could be seen in the seas off the Western coast due to the oil spill from Cyprus merchant ship, Samaratunga told the Daily News yesterday.
He said the oil would not reach the coast unless there was a change in the direction of ocean currents.
He said the oil patch was seen 5km away from the western coast by yesterday noon.
He said oil booms and dispersant would be put in place if the need arises. Booms are one of the tools that oil cleanup crews are using to prevent the oil contamination of the beach.
An Environment Ministry spokesman said the Navy and National Aquatic Resources Agency(NARA) are working to minimize the environmental damage, while the Central Environmental Authority and Disaster Management Centre have been kept in alert to react swiftly if a danger of oil reaching the coast emerges.
Disaster Management Centre Deputy Director of Media Sarath Lal Kumara said it is ready to take immediate action if the oil reached the shore.
He said the DMC units in Colombo, Kalutara and Gampaha have had kept updated all the time over the situation.
He said the support of Police, Tri Forces and Non Governmental Organizations have also been received by the DMC to face the situation.

Sunday, June 3, 2012

Poson : A spiritual passion

“Everything changes continually. What is history, indeed, but a record of change. And if there had been very few changes in the past, there would have been little of history to write.”
- Pandit Jawaharlal Nehru 



Spiritual changes are at times so dramatic and swift, that they may take place between “one breath and another”. However speedy such spiritual shifts may be, their dynamic momentum propels history forward for ages, transforming individuals, multitudes and whole cultural systems writing human destiny in an entirely new idiom.
In our long and chequered history, spanning more than 25 centuries, a sudden spiritual metamorphosis occurred, altering the total cultural profile of our land - utterly and completely. This was on a Poson Full Moon Day, about 2,255 years ago.

Focal point

The focal point of the far-reaching transformation of the soul of this land, was, of course King Devanampiya Tissa - the then ruler of the land. Leading the annual national spring holiday, the monarch took to the chase, in the company of his hunting retinue. Armed with his bow and arrows, he pursued the deer he had targeted. In the heat of the hunt, he was relentlessly bent on getting his quarry - to the exclusion of everything else.
But his evil concentration frayed. He stood still and looked around, disturbed by someone calling him out, by his first name. He knew full well that there was no one at all in his kingdom who would dare call out to him by his first name Tissa.
Then he beheld, on the top of a boulder, in the royal mango grove, a group of saffron-clad individuals. The leader of the mission addressed the king and explained that they were bhikkhus - disciples of the Buddha - The King of Righteousness - and have arrived here from Jambudipa (India) in their compassion towards him.
From then on, the Poson story, narrating the formal introduction of Buddhism to Sri Lanka has become an oft-repeated spiritual episode. Arahant Mahinda tested the intellectual maturity of the king by the first-ever IQ test administered in the history of this country. This was as a prelude to the exposition of the essence of Buddhism to King Devanampiya Tissa.
Weapons were discarded. The destructive bustle of the hunt subdued, as the gentle, sonorous tones of Arahant Mahinda's sermon began to pervade the landscape. The location Ambastala (mango mountain) yielded to its new designation Mihintala (Mihindu Mountain).
From then on, Buddhism established itself as the central force that determined the progress of this land - Dhammadipa (Isle of Righteousness).

Intriguing issues

But, for me, the totality of the Poson record, chronicled by the Mahawamsa, bristles with a series of intriguing issues, that demands elucidation.
How did this “unseen friendship” originate? Did King Devanampiya Tissa accept the suzerainty of Dhammasoka, leading to the sending of priceless treasures to him as gifts?
Why did Emperor Asoka confer the honorific “Devanampiya” on the ruler of Sri Lanka?
What determined the request of the Emperor, that King Devanampiya Tissa, should be consecrated a second time, under the Emperor's aegis?
When Emperor Asoka sent out Buddhist emissaries to various lands, he singled out Sri Lanka, for exceptionally high privileges. While sending various Theras to important lands such as Kashmir, Gandhara and Yona, he sent his son Arahant Mahinda to Sri Lanka. Along with his son, the Emperor sent his grandson - novice-monk Sumana - son of the Emperor's daughter Sanghamitta. That was not all.
The lay-devotee Bhanduka who arrived with Arahant Mahinda, was the son of a daughter of Devi's sister. (Devi was the Queen of Emperor Asoka).

Privileges

This shows that the lay-devotee Bhanduka too was a grandson of Emperor Asoka. These imperial privileges do not stop there. Emperor Asoka sent his daughter Sanghamitta Theri with a sapling of the sacred Bodhi tree. Along with the sacred tree, 18 different clans arrived to look after the rites and rituals associated with the cult of the Bodhi Tree.
The whole development was a kind of family reunion of Emperor Asoka.
What prompted Emperor Asoka to lavish all these spiritual privileges and worldly luxuries on Sri Lanka?
Arahant Mahinda, his sister Ven. Sanghamitta Theri and the grandsons of the Emperor resided in Sri Lanka. The clans allotted to look after the rites and rituals attended upon the spiritual royals. This is a chapter that should be assiduously researched and studied. Indian historical sources seem to be vague about the last days of Emperor Asoka.
One cannot help but wonder, whether the Great Emperor, in his sunset days crossed over to Sri Lanka and spent his last days here, among those intimate friends and relations. This may sound an interesting Poson reflection.

Wednesday, May 16, 2012

Are our schools ‘exam factories’?

The word education is derived from the Latin word 'Educare'. The Latin word 'Educare' means 'to lead out' or 'bring forth' which indicates that through education students' knowledge, understanding and aptitude are nurtured.
These aptitudes, abilities and skills should be developed through education. Furthermore, this indicates that education is not conceived as a process whereby the child's mind is considered an empty receptacle, which can be stored with information. Teachers, parents and elders who use a variety of techniques and methods to fill the minds of the younger generation with knowledge and information make Aldous Hurxley's statement alive - 'Unlike filling a sack with goods a human mind cannot be mechanically stored with knowledge.'



Education entails the development of the 'whole man' where by the individual acquires a depth of knowledge and understanding. The recipient of such education is referred to as the 'educated man.' Since education moulds behaviour patterns in a positive manner, such behavioural characteristics should be agreeable to both individual and society. As education is a process of living, whatever knowledge that is acquired should be utilized to shape and mould one's life.

Ideal society

Socrates stated that, 'education is the process which necessary knowledge is acquired for understanding oneself.' The notion is relevant even today. For the process of living there is nothing more relevant than knowledge. One of the best known sayings of Socrates is 'I only know that I know nothing'.
The conventional interpretation of this remark is that Socrates' wisdom was limited to an awareness of his own ignorance. Socrates believed wrong doing was a consequence of ignorance and those who did wrong knew no better. The one thing Socrates consistently claimed to have knowledge of was 'the art of love', which he connected with the concept of 'the love of wisdom', i.e., philosophy. He never actually claimed to be wise, only to understand the path a lover of wisdom must take in pursuing it.
Plato who lived in Greece in the 4th century B. C. made education an instrument for the training of rulers and the establishment of an ideal society. In the Republic he says, 'education is the most noble and beautiful thing.' In the Laws he puts forward the idea that, 'the good that results from education is that not only does it produce noble men but such men learn to act in a noble manner.'

Child-centred education

Jean Jacques Rousseau who lived in France in the 18th century is not only responsible for bringing about an evolution in education but spoke vehemently for the freedom of the child in education. According to him education is related to nature. Being a naturalist philosopher, he says in his book Emile, 'the child's education should be in accordance with his/ her abilities, needs and interests.' He can be considered as the chief proponent for child-centred education.
The philosophy of John Dewey, the American philosopher says, 'education is a process of living and not a preparation for life.' He further says, 'education is the organization and reconstruction of experience.' He gives a dynamic meaning to the concept of 'experience.' While meaningful experience leads to meaningful education, it brings about the growth of the individual. According to him, in the traditional school the passive learning experiences the child encountered were not meaningful.
On the other hand when the child interacts with the environment and the active experiences gathered through problem solving, discovery learning, exploration, observation and activity learning is considered educationally meaningful.


Bertrand Russell the English thinker stated that 'education is the process through which a person's development is fostered, his cultural heritage is transmitted and a useful citizen is produced.' He refers to the socialization of the individual with the transmission of his / her cultural heritage. Evidently, a useful citizen is not only one who acquires useful knowledge and practical skills, but also one who is able to think creatively.
Mahathma Gandhi's ideas on education are incorporated in the 'Wardha Scheme of Education' put forward by him. He says, 'by education I mean the all round drawing out the best in child and man, body, mind and spirit.' He believed that education should foster the total development of the individual. He rejected the education system with its purely academic bias under the colonial rule. Since he accepted the fact that education should have academic as well as a practical bias, he implemented the Wardha Education System which proposed craft-centred education.
It was he who introduced 3H system to education. He said that improvement of head, heart and hand (knowledge, attitudes and skills) is the main objective of education.

School curriculum

The educational aims are broad. It takes a long time to achieve them. It is difficult to measure the outcome of educational aims. A teacher cannot achieve these broad aims by teaching one lesson in the school curriculum.
Having read the philosophic thoughts of the 'Precursors of Education' let us question ourselves whether we as parents and teachers encourage our children to acquire knowledge with experience for understanding themselves or to be exam-oriented?
'To produce a good citizen' is one of the stated national aims of education in Sri Lanka. It is not at all clear when this process of producing a good citizen begins and ends.
It has to be a continuous process. There is another similar aim; 'To produce a person with a good character.'
This is again a continuous process of which the beginning and the end cannot be seen. Such aims cannot be achieved directly by teachers, Principals of schools or planners of education. However these aims are relevant to education.
In the process of a factory we are aware that the row material is converted to an end product and the row material gets a different shape. For example, a lump of clay is turned into a plate or a pot. When clay is inserted to the machine we know outcome is nothing but a clay product. But in the process of education when a child is admitted to school at the tender age nobody can predict who this child would be at the end of the long process school education.
Principals of schools should not plan to achieve these broad aims. They should have definite and specific short-term objectives, which can be evaluated or measured at the end of the programme. Educational objectives should be directed towards educational aims always. 'Aims are the final out come of the process. They are idealistic in nature. We try to achieve aims. The practitioners had to develop educational objectives based on those educational aims.'
Education is a process in which all three important aspects; teaching, learning and evaluation are interlinked. It is vital to maintain a good relationship among these three aspects if we are to maintain high standards in the education process. It is necessary to have an understanding of each person's role; the role of the student, teacher, Principal, education planner and curriculum developer. Also it is important that there should be a good integration and good coordination among these parties.

Values and attitudes

The teacher is guided by the educational aims and objectives in his task to direct, guide and motivate students in learning and in selecting the correct learning activities and relevant teaching methods to achieve the learning outcomes.
The teacher should know clearly the results of teaching that is behaviour of students after learning. They should be aware of the new knowledge, new competencies, values and attitudes that students will acquire as a result of learning. Then only can the teacher perform his duties efficiently and productively.
It is easy for the students to learn when they know what is expected from the learning tasks. It is easy for the students to plan their learning tasks when they know what new knowledge, competencies, values and attitudes are expected from their learning tasks.
If the objectives are clear the teacher can easily find out how much the students have learnt and where they have gone wrong. Also it is easy to identify the teacher's mistakes and shortcomings. A meaningful evaluation or an assessment can be done only when the objectives are given. This indicates that when objectives are identified early then only can there be fair integration and coordination among teaching, learning and evaluation.
'The principal goal of education is to create men who are capable of doing new things, not simply of repeating what other generation have done - men who are creative, inventive and discoveries.
The second goal of education is to form minds which can be critical, can verify and not accept everything they are offered'
- Jean Piaget
The present system in our schools is deviating from these accepted norms because the teachers and Principals are pressurized before examinations.
The whole social set up is far from the principles of education and the values of education because the performance and the cleverness of the students are evaluated by examination results.
All these high principles are mere words that are holidaying in books. They apparently become useless before examinations. We are forced to run in this mad rat race where our innocent children become heartless machines or 'killers'. Students who are deprived of many treasures in life; nature friendly life, freedom, free thinking, enjoyment etc. become robots who claim their lives when they become failures before the demands of their parents and teachers who set goals in life.

Good citizens

If we ask parents who admit their little children to school what their main aim of sending their children to school, they have high ideals like making their children good citizens or making them fruitful people. Unfortunately they forget or they are made to forget these high ideals after few years especially before Grade Five scholarship examination.
The parents especially the mothers behave as if the particular examination is meant for them or if their children get failed as if they are black listed. This is a crime. I do not how long will it take the responsible authorities and parents to realize the crime behind this?
The school should be a place where children enjoy themselves while identifying who they are and designing their own future. If the schools are 'exam factories' the opportunities for such ideals are hindered. Finally our children are both failures in their exams and life as well. The government examination results provide enough evidence.
The writer is a teacher, lecturer of Child Psychology and Classroom Management

Denizens of the Ministry of External Affairs have no understanding at all of Foreign Policy

The more extreme elements in the Ministry of External Affairs have at last put their cards on the table in the form of an article by the wife of one of its rising stars. The same young lady kindly gave me an opportunity to engage in a strong critique of the viewpoints she represented, when she gratuitously attacked me some weeks back.
What is astonishing is that this article is based on the premise that countries like Cuba and Venezuela are anathema at present to Sri Lanka. I suspect it will be news to President Rajapaksa that Cuba is a failed state and that a positive view of Chavez ‘fundamentally undermines everything Sri Lanka has stood for since it inherited a liberal democracy post 1948’.

Certainly those countries have weaknesses which is why they should not be absolute models for us. But the same applies to the countries to which we are supposed to subscribe without question, if the article is accurate in suggesting that Sri Lankan policy will now focus on its ‘relationships with its traditional liberal democratic allies’, ie the West. It is claimed that this new departure is the reason that Tamara Kunanayakam and Dayan Jayatilleka are being sidelined, while ‘a career diplomat with proven ability to engage the West’ is now being sent to Geneva.
Oddly enough, the article completely ignores the fact that the attack on us as developed by the United States focused on what were seen as inadequacies precisely with regard to what Tamara and Dayan also noted. Their commitment to a pluralistic society with greater attention to Human Rights has never been questioned.
It should also be noted that they have both consistently stressed the need for both Reconciliation and truth telling. It was not they who attacked me when, three years ago, I noted that there had been civilian casualties, a position about which supposedly more ‘liberal democratic’ colleagues were in a state of denial.
What this latest policy statement of the Ministry of External Affairs suggests is that its denizens have no understanding at all of foreign policy. The West basically has three reasons for its continuing assaults on us over the last few years. The first and the one publicly proclaimed was the argument that Sri Lanka was violating Human Rights consistently, and this had to be prevented.
The second was the pressure applied by the diaspora, which exercises a disproportionate amount of influence on some government. Finally there was the desire to bring Sri Lanka into its sphere of influence, and in particular prevent China from gaining a strong foothold here.
Everybody knows, from the continuing support to dictatorships provided they support the West, that the first is not the most important consideration. Rather, Human Rights is used by strategists in the West to promote their own interests, and this has become entrenched with for instance the US government’s massive funding for its own pet causes through the National Endowment for Democracy.
However we must also recognize that at least some of those who promote Human Rights, and are therefore vociferous in their criticism of the Sri Lankan government, genuinely believe that we violate these systematically. Whilst this is not true, certainly violations occur. We should work hard to stop this, not only because we owe it to our own people, but also because such violations strengthen the feelings of those who do care about Human Rights, and are grist to the mill of those who make use of Human Rights to attack us.
The Ministry of External Affairs did nothing to promote Human Rights when that subject was entrusted to it. The communications of the Office of the High Commissioner for Human Rights were ignored, whereas when Dayan was in Geneva and I was Secretary of the Ministry of Human Rights, when we had one, we made sure that all letters were answered promptly.
My staff at the time, some of whom had been absorbed by the Ministry, were badly treated, and it was only because the then Attorney General and I pushed hard that we managed to produce the National Action Plan on Human Rights that Cabinet finally adopted.
Similarly, with regard to the second reason for Western pressures, while I believe that some elements in the diaspora are still committed to the LTTE agenda, the vast moderate majority were ignored, which is why many of them have now gone back to supporting extremism. Efforts to engage were minimal.
It was only because of the efforts of our Honorary Consul in New Zealand that arrangements were made for me to meet diaspora groups in Australia and New Zealand , and the question they put was, why had this not been done before?
Later, because of the indefatigable efforts of our Deputy High Commissioner in London , and later the current High Commissioner, similar arrangements were made there for wide ranging discussions with the diaspora, along with media interactions.
In Chennai too, through the excellent connections established by our Deputy High Commissioner there, a Tamil who has now been prematurely transferred, I met several opinion makers who indicated that this should have been done earlier.
I am sure there were other examples of this, though my interlocutors were of the view that actual discussion and efforts to explain points of potential difficulty had not occurred before. But my point is that there should have been a systematic programme of engagement, and the failure of the Ministry to have suggested something of the sort and planned programmes was a pity.
Indeed it was left to positive thinking NGOs such as International Alert to arrange tours for bright young Members of Parliament , to engage with the diaspora and British Members of Parliament. The MPs who went were unanimous in defending Sri Lanka even while disagreeing on other matters, which was certainly food for thought for those in the diaspora who believe that the government’s actions in getting rid of terrorism are deplored by all those not in government.
Dayan in his own way has extended ties with all members of the diaspora. But what then happens to him? When he engages bright young Tamil staff, he is attacked for promoting Tigers, whereas Ministry personnel who actually give contracts to Tiger agents get away scot free.
The inbuilt prejudice against minorities of our so-called ‘liberal democrats’ can be seen from the fact that there were efforts, three years ago, to make me call the Tamil doctors in the North traitors and LTTE agents, when I was interviewed about statements they had made. I refused, and said that as far as I knew they were professionals who were under tremendous pressure, which it is clear now has been understood by all in government, including those who wished in the past to score brownie points by attacking others.
Thus what I believe we should be dealing with rationally, the call for a better Human Rights dispensation and reducing the pressures from the diaspora (including through political reconciliation in Sri Lanka ) are ignored, and instead what is advocated is total adherence to Western judgments and contempt for countries such as Cuba and Venezuela – and implicitly China . S W R D Bandaranaike would be turning in his grave, as would his widow, and Lakshman Kadirgamar, while I have no doubt that the effects of this type of policy reversal would be to drive the present President to an early political grave.
Sadly, I suspect the adherents of the current policy would not mind this. After all, the nastier elements in the West have made no secret of their desire for regime change, and given that, despite the current policies of the Ministry of External Affairs, President Rajapaksa is not likely to be a slavish adherent of the West, they will soon decide that it would be best to have him replaced – and those in the Ministry of External Affairs who declared that a military victory was out of the question would do what was needed, having destroyed all possible defences.
The proof that they will stop at nothing to destroy the President’s defences and those of the country can be seen in the manner in which they upset India , and continue to do this. I am aware that there was much pressure on India from the West, and perhaps they would have succeeded in getting India not to vote for us, but two blunders by the so-called ‘liberal democrats’ certainly helped in the final decision, as we have quite categorically been informed by Indian diplomats
The first was the publicizing of the claim that India had committed to supporting us, which led to massive pressures in Tamilnadu. The second was the denigration of Tamilnadu politicians, which naturally increased the pressures on the Centre to stand by its own.
These pronouncements may well have been blunders, but it would make sense for the Ministry to check on whether anyone were consulted before they were made. I should add that I do not think those who made the statements did so with deliberate intent to upset India , but that there are others with such an agenda is now manifest.
The clear proof that there is a deliberate effort to drive a wedge between India and Sri Lanka – and thus make us more dependent on the confrontationalists of the West, who want India also in the same boat – was the effort to deceive the President about the Indian Parliamentary delegation.
A deliberate lie, which his more responsible Ministers had to refute, was told him, which nearly led to the cancellation of his meeting with the Indian delegation. Worse, he was also deceived about senior SLFP Ministers, which I believe is designed to cut him away from his natural base.
For what the article inspired by the extremists of the Ministry ignores is that it is the SLFP that represents liberal democracy in Sri Lanka , in accordance with the vision of its founder. He rejected the urban capitalism of the UNP, but equally he rejected the doctrinaire socialism of the Marxist parties.
He was like Nehru in this effort to follow a centrist path, but later, their successors, who were both rejected by the West which wanted total adherence or nothing, moved closer to the socialists in the oppositional international politics that the Cold War engendered.
However, it should be noted that the basic principle of Non-Alignment, which also involved building close ties with those Asian countries that were not involved in Western military alliances, had also been the policy of the UNP under Dudley Senanayake.
He too used brilliant minds such as Shirley Amerasinghe and Neville Kanakaratne, from outside the foreign service, and also Gamini Corea, to assert an independent perspective. These individuals, like Dayan and Tamara, believed in pluralism and human rights, but not because these were Western values (which indeed in those days they were emphatically not).
It was only when J R Jayewardene replaced Senanayake as the leader of the UNP that a different policy, going against the national consensus, was established, and as we know this involved dismissing both Neville Kanakaratne and Shirley Amerasinghe from their positions. The disasters of the slavish adherence to the West that followed, which included hostility towards India in those days, are well known.
Fortunately Jayewardene’s efforts to invoke Western military aid against the Indians proved abortive – though my contacts in the British Ministry of Defence told me that Mrs Thatcher had wanted to comply, until the Foreign Office had dissuaded her.
Despite his initial anti-Indian rhetoric when Jayewardene’s foreign policy was proved a failure in 1987, Premadasa as President also soon saw the light, and used the services of Neville Kanakaratne to rebuild relations with India.
However, though the Jayewardene excesses were avoided, following the end of the Cold War, there were those in our Foreign Ministry who thought that we had to accept Western models wholesale in a unipolar world. But Mr Kadirgamar had a very different vision and, though at times he found the Ministry more conservative, he revived commitment to the Non-Aligned ideals of the party he had joined.
This did not mean anti-Western socialism, as had happened in the seventies when confrontation was the order of the day. Rather, it meant picking what was best from all models.
The West certainly has much to offer, and I believe we should work together with idealists there, as opposed to practitioners of ruthless self interest, to promote pluralism and Human Rights. But we should also – and how can the President not do this, given his whole political history? – follow other models with regard to ensuring better social indicators, promoting equitable development and above all strengthening regional groupings.
I do not know if the groupies who now run policy at the Ministry of External Affairs will understand all this, or even bother to try to do so. I don’t think it occurs to them that we have a duty to the Sri Lankan people to move swiftly towards political reform that will empower all our people and facilitate equitable development with input from relevant stakeholders.
I don’t think it occurs to them that we have a duty to the Sri Lankan people to ensure that their Rights are preserved and advanced. And I don’t think it occurs to them that we have a duty to the Sri Lankan people to preserve our sovereignty and make sure that we do not become a tool for confrontational agendas.
That was what was planned in the eighties, when the enemy of the West was India , and India intervened to prevent misuse of Trincomalee and Iranawila, as the Annexe to the Indo-Lankan Accord makes clear. I hope similar bases are not contemplated now, in theory against China , but possibly to be used against India too in time if India develops into a respected and independent leader of the Third World as Nehru dreamed.
But while I hope such stratagems are not needed in the world of modern technology, we owe it to our people to ensure that this land is not used for hostile moves against any other countries by anyone, Western or Eastern or in between.
Improving relations with the West should be on the basis of principles that we share, and Dayan and Tamara share those principles and have the courage to say so unlike others who believe their political careers might be blighted if they open their mouths.
And so, given the silence of these lambs, we have a situation where we simply react to crisis after crisis, with no effort to develop principled approaches to the world or to our own political difficulties.
Doubtless this will continue until the crisis gets so bad that change will be essential. I can only hope that those who desire regime change, against the democratic will of the Sri Lankan people, will not have their way

Tuesday, May 15, 2012

Needed: strategic approaches to crime prevention


Over the past few decades, crime in Sri Lanka has skyrocketed, and so have its costs. The government is spending increasing amounts on the Police, prosecution, court and prisons. Crime control uses up a substantial amount of our gross domestic product every year but this spending has done little to reverse crime rates or reform offenders. The number of repeat offenders among former prisoners remains discouragingly high.



It is in this context that we should view the statement made by Most Venerable Aggamahapanditha Kotugoda Dhammawasa Anu Nayaka Thera recently. The Most Venerable Thera said the time has come for the government to appoint a Presidential Commission to investigate the causes for the rise in crime in the country.

This valuable statement should make all our political and social leaders sit up and think. And, think honestly and seriously because the time is running out.

Causes
The starting point to preventing crime is the right understanding of what causes crime. Publicly, politicians tend to oversimplify crime prevention policy, arguing that 'more Police equals less crime'. Yet international studies suggest that more Police do not necessarily reduce crime and there are better and cheaper ways of reducing crime through investment in programmes that tackle the causes of crime.

To tackle the causes of crime, we need greater investment in programmes that tackle the causes of crime rather than greater investment in Police and prisons; greater investment in early therapeutic and diversionary interventions particularly for at risk young people; and to expand court programmes which address the causes of offending.

Lowering the crime rate also involves addressing each of the factors that cause crime: from early intervention with young people at risk of involvement in crime, to working with those with substantial criminal histories to address the causes of re-offending.

Explanations
Multiple factors cause crime. While there is debate about the importance of various factors, most agree that multiple factors cause crime, and causes of criminal behaviour vary between different people and between different types of crimes.

Bizarre or not, three explanations have emerged. The first is that crime is not a social and economic problem but have a genetic cause, predisposing some people towards aggression. The second is that there can be no inevitable link between unemployment and crime because years ago when more youth were out of work, the country was experiencing lesser crime. And the third is that a country's morals determine whether it is a happy and safe place to live.

Politicians favour tough penalties because they are cheap and psychologically reassuring, but in reality, harsh penalties may make things worse. Politicians are not alone in recommending harsh penalties to combat crime. Many theories advocate imposing maximum penalties, which can include massive fines, life sentences, or even the death penalty - it does not really matter, so long as the hypothetical penalty is harsh enough to deter all but the most criminal element. Though such punishments are often unrealistic (or morally questionable), these theories draw on some sound logic: enforcing laws and conducting investigations are expensive, but deterring crime through harsh penalties is cheap, which according to existing theories, makes them the most efficient deterrent.

But we don't experience penalties like this in real life, particularly in democratic countries. The reasons for this include mankind's propensity to make mistakes, society's general sense of fairness, and the impossibility of implementing certain maximum penalties, such as sufficiently large fines.

Permissive society
But the most obvious cause of crime is the collapse in our traditional family structures and the ending of sexual and social taboos. This is real 20th-century revolution in most countries, including our island. Many believe that increased freedom has brought some unhappy consequences. Robert Reiner, Professor of Criminology at the London School of Economics, says that culturally repressive societies had the advantage that citizens did not need to be coerced into behaving themselves. They had 'a policeman in their heads' which kept them out of trouble. The policemen seem to have gone, but we are not about to set aside our personal freedoms to bring him back. The question is, can we restore a more morally responsible culture without loss of civil liberty?

One can disagree with Professor Reiner questioning him whether permissiveness by itself bring crime. Sweden and the other Scandinavian countries are very permissive, but law and order in those countries are not a great problem because the markets are strictly controlled by liberal policies but with social democratic interventions. In other words, their cultural climates are permissive, but their economic climates are more controlled.

Curbing desire for crime
The difficulty for Sri Lanka is that we have the worst of both worlds. We have the free economic market and permissiveness at the same time - economic and moral laissez-faire. There's no point in telling the young people to be responsible if you won't intervene on social democratic lines and offer them the reward of a place in society. You can try to preach, but they won't listen.

A good social crime prevention programme can work at eliminating causes that may lead a young person to crime, such as inadequate parenting, poor early education or bad physical and mental health. The community can lend a hand by teaching young people about the rule of law, building up local Police/community relations and setting up educational/recreational centres for unemployed youngsters or voluntary treatment programmes for drug addicts. This strategy has yielded astonishing results in some Far Eastern countries.

Thwarting organized crime
Crime prevention has also become increasingly popular to combat organized crime. In such situations, key strategies include counteracting the appeal of criminal groups through social and cultural programmes in schools or the media, boosting efforts to discourage juvenile delinquency and reducing opportunities for organized crime by limiting illegal markets. For example, good information campaigns may squeeze criminal markets by reducing the demand for illicit drugs.

Preventing crime in the future
Although numerous projects undertaken by government and Non-Government organizations have shown that good crime prevention programmes are becoming successful, roadblocks still remain. Most difficult obstacle is the lack of government funding, which has traditionally been directed at building up criminal justice systems rather than preventing crime.

Although spending on community and situational crime prevention has risen over the past decade and such issues as child development are beginning to attract more interest, money is still desperately needed for future research.

Funding will be needed to apply crime prevention techniques to more contemporary crimes, such as transnational crime, crimes against tourists and computer-related crimes. The current levels for these offenses will rise sharply as our trade become more global, business and leisure travel expand and traditional borders open up.

Any effective crime prevention strategy should be based on the premise that well-designed interventions can have a positive influence on behaviours; crimes can be reduced or prevented by addressing risk factors that can lead to offending. Successful interventions have been shown to reduce not only victimization, but also the social and economic costs that result from criminal activities and the costs related to processing cases in the criminal justice system.

This overview addresses the following key elements of the strategy;

1. Expanding the knowledge base of risk factors associated with the likelihood that individuals will engage in criminal activity;

2. Identify individuals at different stages of development who exhibit or are exposed to these risk factors; and

3. Build on the body of knowledge on effective interventions for addressing these risk factors.

To conceptualize and evolve such a far reaching national programme, it is indeed a good idea, as Most Venerable Aggamahapanditha Kotugoda Dhammawasa Anu Nayaka Thera suggested, to appoint a Presidential Commission to find ways and means of tackling the national issue of crime prevention from a new perspective.

‘Gota’s war’ book launch function turns into an India bashing session


by R.K.Radhakrishnan


The Indian intelligence agencies had a big hand in planning and executing terrorist strikes in Colombo in the mid-eighties, the President’s Secretary Lalith Weeratunga said. Reading from a book, Gota’s War, at its launch here, he said the role India played in Sri Lanka needed “intensive discussion.” He described the events described in the book as “home truths.”






Sri Lankan President Mahinda Rajapaksa was under intense pressure from India, United Kingdom and France to stop the Eelam War IV in April of 2009.


But “he did not cave in to external pressure,” Mr. Weeratunga has revealed.






Mr. Weeratunga was privy to the meetings. The Indian team, led by its then National Security Adviser M.K. Narayanan, had arrived here in April, just as the Lok Sabha elections were on in India, and just before Tamil Nadu went in to vote. For different reasons, Foreign Ministers of England and France were here too, with the same agenda.


‘Violated sovereignty’


The book launch function, meant to celebrate Defence Secretary and President’s brother Gotabaya Rajapaksa’s contribution to the war, turned out to be an India-bashing session:


India aided and abetted terrorism, and repeatedly violated Sri Lanka’s sovereignty. Its High Commissioner during the period dictated terms to Sri Lanka.






“…When the Vadamarachchi operation commenced, the Prime Minister of India at that time, Rajiv Gandhi, issued a strong statement against the operation…Sri Lanka could have been rid of terrorism [at that time, but for the] high-handed interference of the then Indian envoy, Mr. J.N. Dixit,” said Mr. Weeratunga, to an audience that comprised all top elected leaders and officials and diplomats in Sri Lanka, including President Rajapaksa and the Indian High Commissioner Ashok K. Kantha.


Sri Lanka firmly believed that if this operation had gone on, the country could have been rid of terrorism more than two decades ago. Reading from the book, Mr. Weeratunga said:






“While the Vadamarachchi operation was on, the Indian Envoy Mr. J.N. Dixit had met President Jayawardene and bluntly told him that India will not stand by idly and allow Jaffna to fall into the hands of the Army, and if the military operation continued, there could be unforeseen consequences.


Asked to explain what these ‘unforeseen consequences’ could be, Dixit had told Jayawardene that military aid may be given by India to the LTTE leading to the possible dismemberment of Sri Lanka.” courtesy: The Hindu

Thursday, May 10, 2012

The moral passion of Albert Camus


[Part 1]
The reputation of writers fluctuate, their popularity rises and falls periodically as a result of a multiplicity of factors. This is indeed a universal phenomenon. Albert Camus’ reputation was soaring in the 1960s and early 1970s; it began to dip in the 1970s and 1980s. It gathered momentum in the 1980s only to decline in the in the early 1990s and the beginning of the twenty-first century.


During the past few years his reputation has again moved on to an upward trajectory as reflected not only in scholarly books and papers but also in popular works. For example, his daughter Catherine published a book titled, Albert Camus: Solitude and Solidarity, which is basically a photographic album and Elizabeth Hawe’s book Camus: a Romance is the narrative of her own college-girl crush on his image.


New book
A new book by the French writer Michael Confrey, which is essentially a biography of Camus, challenges the conventional wisdom to advance his argument that Albert Camus was both a better writer and, perhaps surprisingly, a more interesting systematic thinker than Jean-Paul Sartre, his friend and rival. The latest issue of New Yorker carries a fascinating essay by the popular writer Adam Gopnik titled Facing History: Why we Love Camus’ that testifies this newer resurgence of the fortunes of Camus as a writer and thinker. Therefore, I thought this might be a propitious occasion to re-visit Camus.


Albert Camus (1913-1961) was a novelist, short story writer, playwright journalist, editorialist and activist and he distinguished himself in all these intersecting branches of activity. His novel The Stranger (which has also being translated as The Outsider) gained for him universal recognition and catapulted him into the exalted heights reserved for the literary pantheon.


Reputation
He followed this with novels such as The Plague and The Fall which served to cement his reputation and burnish it as a supremely important writer with a deep moral passion.


As a result of his writings Albert Camus was identified as a proponent of existentialism along with writers and thinkers such as Martin Heidegger, Jean-Paul Sartre and Merleau-Ponty, although he himself vehemently denied that he was an existentialist; he was closer to, for want a better term, Absurdism. I shall explain this division later.


Albert Camus has had a deep influence on the growth of the modern sensibility in Sinhala literature.


Many of his novels and short stories as well as some of his plays have been translated into Sinhala and performed. Gong beyond the importance of individual works, the general tenor of thinking which is often mis-characterised as existentialism has had a profound impact on Sinhala writers, In the 1960s and 1979s, I recall there were animated debates about the strengths and weaknesses of ‘bhava sattha vadaya’ (existentialism).


I remember vividly during our undergraduate days at Peradeniya, our partial (in both senses of the term) understanding about The Rebel and The Myth of Sisyphus and other exegetical writings of Camus did not prevent us from launching into lengthy debates about the existentialist notions of freedom, justice and responsibility as espoused by Camus.


Unlike many other eminent French writers, Jean-Paul Sartre, for example, Camus came from a working-class background in Algeria. His parents belonged to an impoverished working class family; his father was barely literate and mother was illiterate. His father died before his first birthday, and he w received his education thanks to the scholarships he was able to win through his superior intelligence. The poverty in which Albert Camus led his early life was both material and emotional.


There were no books in his house that he could read and the relationship between these in the house – the mother, uncle, grandmother- was never cordial. The hardships and privations of his childhood left a deep and enduring mark on his vision of the world.


He was always for the dispossessed and fought against social injustice with all the moral and intellectual power he could muster.


Anecdote
One anecdote illustrates Camus’ childhood full of deprivations and his sense of gratitude to the opportunities made available to him. In school, a teacher by the name of Louis Germain spotted Camus’ talents and encouraged him in his studies and set him on the path of academic growth.


On hearing that he had been awarded the Nobel Prize, he immediately thought of his former teacher Germain and wrote to him a letter expressing his gratitude.


‘When I heard the news, my first thought, after my mother, was you. Without you, without the affectionate hand you extended to the small poor child that I was, without your teaching and example, none of all his would have happened. But at least t gives me an opportunity to tell you what you have been and still for me, and to assure you that your efforts, your work, and the generous heart you put into it still live in one of your little schoolboys who, despite the years, has never stopped being your grateful pupil.’ There is almost a traditional Indian ‘guru-shishya’ bond in this statement. How true this sentiments is in terms of our own experiences – we have been affectionately guided by our primary schoolteachers.


Complex unity
Albert Cams stated on a number of occasions that his writing, literary, journalistic, philosophical, all constitute a complex unity. This is to say that no one aspect of it can be profitably understood with reference to the others. Hence when we discuss his novels and plays and journalistic writings we need to constantly bear in mind the fact that they are vitally interconnected each illuminating the others.


With that caveat in mind, let us start with his novels. Although the stranger was the first novel that Camus published and generated worldwide interest, the first novel he wrote was A Happy Death – written in 1936 and published after his death in 1971. Some commentators were critical of the publication of this novel which was unfinished and never published during the author’s lifetime. However, it sheds valuable light on the authors reoccupation and characteristic literary strategies.


A Happy Death deals with some of the themes that were to appear regularly in his work such as the idea of the absurd, the nature of violence, commitment and detachment, self-fulfillment of writers. The novel is constructed around the character of Patrice Meursault. He is a poorly paid office worker; he happens to meet a crippled man names Roland Zagreus, who tells him of the fortune he made that he can never really enjoy because of an accident that resulted in the loss of both his legs.


Meursault having listened to Zagreus’ story is persuaded that money ensures freedom and that all human beings are entitled to achieve this freedom through whatever means at hand. Driven by this conviction, Meursault kills Zagreus, makes the killing appear to be a suicide, and steals Zagreus money; this emancipates him from the need to work. He travels to Europe.


He returns to Algeria and lives with three young women and marries another However, before long he gets tired of that style of life and decides to a remote place on the north African coast; there he is able to secure contentment in solitude and with the sun and sea to cheer him up; He dies a happy death; he eventually succumbs to tuberculosis.


The latter half of the narrative contains exuberant descriptions of the beauty of the earth and nature. The novel also critiques the harmful effects of poverty on human lives.


The first novel that Camus published was the Stranger in 1943. It gained wide popularity and critical acclaim for the author and has been translated into numerous languages including Sinhala. This novel examines the life of a man who has lived by emphasising the life of the senses; it is a life marked by innocence and simplicity. However, society chooses to castigate him.


His perceived indifference to others to social norms his visible alienation from the flow f social life does not help matters. Like all great works of literature, Camus’ The Strange can be read in diverse ways. For example, one critic wrote – and this echoes a widely held sentiment – that the protagonist of the novel, ‘ is a man ‘without humanity, without human values, and even, in spite of the ambition to be realistic which provides the sole framework to the book, without any kind of truth.’ I feel this is a misreading of this novel.


The Stranger deals with a character named Meursault who woks in an office in Algiers as a clerk; he displays scant evidence of interest in self-advancement. He seems very happy with the life that he leads.. As the narrative begins to unfold, we learn that his mother had died; he is not sure whether she died that day or the day before, immediately giving us vital pointers to his character. He attends the funeral but does not weep. He following day he goes out swimming, encounters a girl whom he was acquainted with,; he takes her to the movie-theatre and then to her bedroom.hus neighbor is Raymond and has got into an adversarial situation with her mistress, an Arab girl, and two Arab men. On Sunday, Meursault, Marie and Raymond happen to bump into two Arabs on the beach’ a fight ensues and Raymond is wounded.


Subsequently, Meursault meets the Arabs again on the beach. He has Raymond’s revolver with him. Blinded by the sun, and without any provocation, he fires four bullets at one of them. Meursault is arrested and is put on trial. The lawyers for the prosecution present as evidence for his criminal nature, his behaviour at his mother’s funeral and the activities that followed with Marie.


He is found guilty by the jury and is sentenced to death. He accepts the verdict without rancour, protest or emotion. In the prison cell, he angrily repudiates the advice and words of solace offered by the priest; he does so because he is not convinced that God exists and he is only concerned with the earth-bound life that is ending for him. As he faces imminent death, he begins to appreciate life and how much he is attracted to it, despite its total meaninglessness and absurdity. It is this clarity of understanding that enables him to countenance his destiny with equanimity.


Story
This, in essence, is the story of The Stranger, and it is evident that Meursault comes across as a memorably unique character that represents the sensibility of a large number of people in contemporary society; that is why this novel struck such a deep chord of response in readers in many parts of the world. Apart from the unique disposition of the protagonist which served to focus on the absurdity of life, this novel also deals with a favorite theme of Camus – that of death.


The narrative discourse of the stranger is animated by three forms of death which are realistic but also weighted with symbolic meaning. The first death is that of Meursault’s mother which is due to natural causes, the second death is that of the nameless Arab who is shot to death by Meursault. The third death is that of Meursault who is basically an honest and redeemable man. Anyone who seeks to get at the deeper layers of meaning inscribed in this novel will have to explore in depth the author’s handling of and glosses on the three deaths.


What this novel, ultimately demonstrates is the mutually constitutive nature of internal fissures and fault lines in society and the characteristic existential topics that Camus vigorously pursued such as the meaninglessness of life, the absurdity that is endemic to it and the emptiness that marks the universe.


The lonely and alienated Meursault, at the end, achieves a kind of lucidity of understanding about life that serves to prod the reader into re-thinking and re-imagining the nature of life. I shall discuss the importance of these themes for Camus approach to life and the world later.


Significance
A literary critic commenting on the significance of this novel makes the following useful observation. ‘Like Meursault, Camus appears to be saying, contemporary man feels himself to be in an absurd situation because, even while he seeks value and justification for his existence, he discovers that society and events defeat his purpose.’ He then goes onto assert that his subjective will seeks a rational universe and a life that centers on human beings, but objective realities force him to go in the reverse direction. Unwilling to consent to a reality that so defies human wishes, modern man becomes trapped in an absurdity that is deep and pervasive; indifferent and becoming an outsider to society and to himself, in the way Meursault was, he permits his death sentence through sheer indifference and refusing any opportunity for clemency.


Jean-Paul Sartre, who was once a friend of Camus and who later fell out with him, made the following revealing remark about the stranger. ‘the turn of his reasoning, the clarity of his ideas, the cut of his expository style, and a certain kind of solar, ceremonious and sad somberness, all indicate a classic temperament, a man of the Mediterranean’. Camus novel can, as indeed it should, be read from different angles and vantage points to comprehend its richness and classical beauty and weight of meaning.


The next novel of Albert Camus that I wish briefly to comment on is The Plague which was completed in 1947. It is also a remarkable work of fiction that invites diverse interpretations. There is an interesting interconnection between The Stranger and The Plague. While the former novel focuses on the nature of fate of an individual forced live in an absurd world the latter calls attention to the significance of collective action as a way of facing an absurd world. The Stranger centers around a unique individual, Meursault, while The Plague on a group of people fighting a common adversity, the devastating plague. Camus statement, I rebel, therefore we are’ sums up this collective endeavor.


The Plague deals with a situation than a narrative. Oran is a city on the coast of North Africa. An outbreak of bubonic plague has begun to decimate the city. To contain the further spread of the disease, the city is isolated from the rest of the country. Dr. Rieux along with his friends and acquaintances set up an organization to fight the spread of the plague.


They establish quarantine centres and come up with plans to get rid of the corpses. At the end, the disease is eliminated and the city returns to normality. Camus calls his novel a chronicle underscoring its objectivity and sense of detachment. We do not know who the narrator of this experience is until at the end when we learn that it is Dr. Rieux..


Absurd words
The Plague underlines the fact that we live in an absurd world. Here that absurdity is manifested in a devastating disease that sweeps through the city of Oran, harming young and old alike with deadly force- it is capricious and unpredictable. How a group of people decide to confront this situation constitutes the intellectual center of the novel. What the author seems to be saying is that it is important to recognise the absurdity of life without taking refuge in illusions and not surrendering to them. .


Although it as a group that they are fighting the plague, each character had his distinctiveness. Dr.Rieux is in many ways emblematic of the ordinary person who unassumingly does what his conscience dictates him to d., as he says, ’there is no question of heroism in all this. It is a matter of common decency.’ Tarrou is visiting Oran when the tragedy takes place. Seeing the magnitude of the calamity, he resolves to organise the emergency services and in the process becomes one of Dr.Rieux’s closest colleagues. Rambert is a journalist who has come from Paris. He is caught in the tragedy. He is very much in love with a woman in Paris and would like to go back, but cannot. However, an opportunity to escape to Paris presents itself, but he ops to say with Rieux and Tarrou and fight the plague devastate the city.


Joseph Grand is an insignificant civil servant, unprepossessing and inept in interpersonal relationships. He is sincere and is responsible for maintaining the statistical record of the sanitary operations. He contracts the plague but does not succumb to it; it is evident that the sense of collective effort and solidarity has affected his imagination profoundly.


Father Paneloux is a learned and articulate Jesuit priest. He represents the religious aspect of this calamity. He is deeply troubled by what he sees and his ideas begin to evolve. He catches the disease, offers no resistance, convinced that it has been sent by god and dies. It is through the interplay of these diverse characters that are united by the hostile power of a common foe that the narrative moves forward.


The Plague, like Camus’ earlier novel The Stranger, carries a heavy freight of symbolic meaning. This novel can be examined at three levels of artistic apprehension – as a simple narrative, as an allegory of the occupation of France during world war II and as a symbolic novel that focuses on the deep and inescapable presence of evil in the world. At the most obvious level this is story about a bother African coast a city devastated by a plague.


The novel certainly can be read as such. However, we all know that Albert Camus is a writer who likes to charge his narratives with symbolic and allegorical meaning. At the allegorical level, this novel can be read as a comment on the Nazi occupation of France; given Camus’ concerns over the occupation and his active role in the resistance this reading is totally justifies. Indeed, many literary critics, both inside and outside, seem to endorse this reading.


Evil
Third, The Plague deserves to be read as an allegorical novel which underscores the rampant evil in the world and the absurdity that marks life. The Plague becomes a symbol of the absurd, pointing to the vital interplay of life and death. It is interesting that Camus in his notebooks cites with approval a statement by Leo Tolstoy that asserts, ‘the existence of death obliges us either to give up life voluntarily, or to transform our life in such a way as to give it a meaning that death cannot take away.’ This statement illuminates in an interesting way the literary ambition of Camus in writing this novel.


The Plague, like Camus all other works of fiction, presents us with a complex verbal fabric that needs to be de-coded if we are to get at the deeper meaning. For example, in his works the sea stands as a symbol of life and happiness. In the Plague he says that the town of Oran is built in such a way that it ‘turns its back on the bay with the result that its impossible to see the sea, you always have to go to look for it.’ This statement is suggestive of the denial of life that the plague will bring to the citizens of Oran. This is just one example, and such instances are plentiful in the novel.


Monologue
The next novel by Albert Camus that I wish to comment on briefly is The Fall. The story is narrated by Jean-Baptiste Clamence. He is in Amsterdam; in a waterfront bar, he is talking to another man. The novel is in the form of a monologue by Clamence. It is in turn expressive, witty and cynical. Basically, it can be construed as a guilty confession. We learn, as the narrative unfolds, that he was once a happy defence attorney who was well-regarded and held in high esteem. He was, as a rule, sympathetic to the plight of the poor and dispossessed. He led a decent life enjoying the simple pleasures that life had to offer.


One day, as he was crossing a bridge over the Seine in the evening, he encountered something horrible. A young woman took her life by plunging into the river. He heard the splash as well as her yells for help; he did not look back, offered no assistance, and went about his business as nothing had happened. He let the woman die. That painful memory, his abdication of common human decency, lingered with him since that day and eventually brought about his destruction.


He constantly blames himself now accusing him of being deceitful. He begins to re-assess his entire life in light of this inexcusable event. It is as this broken man who is pleading for sympathetic understanding that we meet him in the waterfront bar in Amsterdam.


It has been his chosen practice to pigeon-hole a listener, and confess to them his egotism and hypocrisy; the way he tells the story the listeners are made to realise that he is speaking not just about himself, but all of humanity including the given listener. It is as if Clamence is holding up a mirror to their life as well. He is a skillful user of language and is able to persuade the listener to believe that he too is worthy of such critical re-assessments. Interestingly, Clamence’s confessions have the effect not of offering solace and comfort to others but to make them guilty as well.


Ingenuity
This, basically, is the story of The Fall. Some critics have suggested that it is probably Camus’ finest novel. It does not require too much ingenuity on the part of the reader to recognize Clamence as a critical self-portrait of Camus himself. This story was originally designed to be the opening piece in his collection of short stories; later he decided to expand it into a novel. This novel, in many ways, offers us a sardonic picture of French intellectuals. Some critics have suggested that this work represents the guilt experienced by Camus in his inability to act decisively during the Algerian conflict.


The Plague, more so than most of his other works, carries Christian symbolism. The title of the novel as well as the name of the protagonist is reminiscent of the Bible. It is evident that this novel is a public confession of the deficiencies and moral irresponsibility of the protagonist. It is couched in Christian terminology that adds greater power to it .


There is imagery in abundance in the text that arises from a religious imagination. For examples the canals in Amsterdam are likened to the concentric circles of Dante’s hell there are references to decidedly Christian understandings of the natural world and the trans-natural world. The idea of sin pervades the fictional text. When we compare the plague with his other writings such as The Stranger, The Plague and The Myth of Sisyphus we begin to realise that this embrace of a Christian imagination is a new departure for Albert Camus.


The next novel that I wish to allude to is The First Man which was published in 1994 some thirty years after Camus’ death; the manuscript was discovered amid the wreckage of the car accident that killed Camus. The novel recounts the story of Jacques Cormery, a boy whose life in many ways parallels that of Camus and his love for Algeria. The author recreates with remarkable sensitivity and empathy the landscapes and sounds and textures of a childhood that was constrained by numerous hardships and crushing poverty .


Lyricism
The pages of the novel glow with a controlled lyricism and sensuousness that are truly memorable. The death of the father of Jacques Cormery adds to the misery. This is contrasted with the boy’s enjoyment of the natural beauty of Algeria and his fondness for his deaf-mute mother. The strength of the novel lies in the deftness with which a vision of youth with all its beauties and miseries is projected through the novel.


The novel displays the author’s capacity for empathy, affection, candour, tenderness amidst the pervasive hardships. The New Yorker called this novel a work of genius and said that. ‘The first man is perhaps the most honest book Camus ever wrote, and the most sensual.’ Indeed, it is a more personal and personable Camus that we encounter in this novel.


Catherine Camus, the daughter of Albert Camus, in her editor’s note to The First Man she made the following interesting comment. ‘It is obvious that my father would never have published this manuscript as it is, first for the simple reason that he had not completed it, but also because he was a very reserved man and would no doubt have masked his own feelings, far more in the final version.’


However, she felt compelled to publish it because, ‘it seems to me – and I say this with hesitation, for I can claim no objectivity – it seems to me that one can most clearly hear my father’s voice in the text because of its very rawness. This is why I hope readers will come to it in a spirit of brotherhood.’


(To be continued)