Albert Camus and a parallel between Meursault and “gay marriage”

One of the major themes of Luchino Visconti’s 1967 adaptation of Albert Camus’ The Stranger (which I recently watched) is, about a perceived conflict between the liberty of the individual and the integrity of society. We can also turn to the story and to one scene in particular, and find a good parallel to the question of whether the marriage of non-heterosexual couples should be legally recognised: the issue of ‘gay marriage’/ ‘marriage equality’.

lestrangerCamus is one of my favourite public figures of conscience. Visconti’s Lo Stranero is a very faithful adaptation. His interpretation of Meursault as a benign sensualist is sound; and if anything the film is perhaps too faithful1Camus’ estate placed limits on artistic licence and selected the script writer; and in several scenes of the film Meursault narrates lines directly from the book which are jarringly flowery coming from the voice of the film’s typically direct and concise character.

This is the story of the trial-by-character of the Algerian Frenchman, Meursault who inexplicably kills an Arab on a beach in Algiers. Many have read The Stranger during a ‘coming of age’ period of their lives where they appreciate the social rebellion embodied in Mersaults’ apparent amorality, yet, as one of those amorphous stories that can be seen from a different light when read again, today I will be exploring it in parallel to contemporary debates about marriage.

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Sex at the Margins (Book Review)

Agustin

Agustin’s now eight-year old book, Sex at the Margins: Migration, Labour Markets and the Rescue Industry is perhaps better read as three different angles on the same subject rather than as a unified thesis. The first section is an attempt to critique popular conceptions of sex work as different from other forms of work, or migration as wholly distinct from tourism; the second section offers a genealogical argument of the ‘origins’ of the contemporary social (helper) sector through the enlightenment and industrial revolutionary periods. This leads into the final section: a criticism of the employees of contemporary NGOs that focus on prostitution and human trafficking.

In a rough attempt to unify these three themes, Agustin’s analysis is that contemporary conceptions and policies regarding prostitution serve the interests of state power as well as the individual egos of those who identify with the cause to ‘rescue’ sex workers. The former, which is little developed in the book, is about sovereignty and population ‘control’, the latter is about self-esteem and the exercise of agency of those who find their purpose in helping others. The irony, Agustin argues, is that these helpers achieve their goals but oppress those they (think) they are helping. Continue reading