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Vive le Quebec released the General ...?!

noted, during the national holiday of Quebec, the cosmopolitan spirit that does not condemn patriotism, it is however more critical. contrasting interventions by General Charles de Gaulle in Algeria (1958) and Quebec (1967) provide food for thought here.

In Algeria, in 1958, nine million Algerians of other origins the French were under the tutelage of a million French and Algerians of French descent. While a consolidation of the separatist currents within the colony (which all groups had the same rights), that the intervention of General de Gaulle that the colonial powers have used with the primary objective of Emerging quell the revolt. At the start of the French reaction, General contended among other things:

June 4, at the Forum in Algiers:

"Good! From all this I note, on behalf of France! And I said that from today, France considers that in all of Algeria there is only one class of people. There are only full French. The French full with the same rights and duties ... "

June 6, Oran:

" Algeria is French soil, organically, today and forever "

and Mostaganem

"He left this beautiful land of Algeria an exemplary movement of renewal and fellowship. He rose from the earth experienced a breath and bruised admirable, above the sea, came to spend the whole of France to remind him what was his purpose ... It is primarily because of you she commissioned me ... But what you have done for her, she should respond by doing here what is his duty, that is to say that it has considered, from one end to another of Algeria in all categories in all the communities that inhabit this earth, only one case of children. There is no longer here, I declare in his name and I'll my word that the French full-fledged, compatriots, brothers who now walk in life by holding hands! (...) Mostaganem, thank you. Thank you from the heart, the heart of a man who knows he is one of the heaviest responsibilities of the story ... Mostaganem Cheers! Long live French Algeria! Vive la Republique! Vive la France! "

Algeria is released from the General will have to wait. Because it finally turned back positions. It was probably a clever expression of nationalism French. The latter is manifested in appearance at least, against the autonomy of the colony in Africa. The Qu SOR écois would they similarly had to fight this first Gaullist reflex, had they joined the former empire ? This type of question - for all practical purposes useless - n'int e drought that only historians, but he throws slanting a little light the double talk of those who, p éremptoirement, claimed define the imprisonment of Quebecers in 1967. Happy c e the e vibrations!

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Dreams of Akbar, the Indian weaver

I recently visited the small Indian village of NEWADA in the district of Varanasi, India. The draft rules of sophistication 'labeling office 'of Indian carpets was to take me in this neighboring region of the Ganges. I had to examine what 'e silent, the eyes of villagers, a e Education id é ale for future g e n é ration Indian weavers, including consumers Western finance the e school. That evening, from the hut where he invited me to tea - a 'chai' pleasantly spiced with cardamom - an old weaver, Akbar, I unveiled a trick of the trade he shares with his community. His carpet being finished, mounted vertically on a traditional loom in the central part of the hut of clay, stood proud as a work already among the candles.

Akbar is the father of six Garco n s grandfather and a dozen others, all more or less dependent on weaving carpets offer upscale daily 'tchapati' they need the bread family. S es grandchildren go to school every day from the corner where the walls rencontren t as distant authoritarian teachers and students sometimes amused, sometimes frightened. The c as is typical, but it does not bother without Akbar who sees her children consider education beyond the elementary stage, as she has already mastered a few words of English and a neighbor, envied, uses a telephone Cell.

What is an ideal education, do you? I asked him, violating the syntax Urdu as the old man taught at halftime in a Madrasa which is no longer true Madrasa (does it not follow religiously the syllabus suggested by the E tat? ) My question had all the air of embarrassment. He lowered his head, grabbed the teapot still warm, "said a weeping e chai in my cup, and finally set her eyes on mine and my whole person. school Teach your grandchildren? I added, hiding my own embarrassment. 'Mere Bachher Waha keval rahe hain Swapna dekhna Sikh! " ( My children learn to fantasize !) Launched there by giving a slender arm.

Akbar was convinced that her grandchildren would find it difficult to integrate the labor market of the city. We do not take them seriously and we will laugh at their English, "he insists. The many underemployed university graduates who gravitate around the Indian houses are for him a clear sign of danger for his growing family. Disillusioned, they wander from New Delhi to Mumbai, around Cocoon family troubled by some false promises of modernity. Akbar feared above all that the weaver is not even considered a viable option in the eyes of students who know something of the life of Howard Hughes or, closer to them, the Tata family. 'I'll lose' ...

Should we therefore avoid dreaming of a future for himself?

Akbar's solution lies in other dreams. These are the dreams of the craftsman free. The craftsman to survive the monotony of weaving manages to escape by thinking. The world seems to have already marched through the eyes of his grandfather: 'A good weaver must master the art of meditation on all things'. The tone grew heavier on those last three words. I began to imagine the repeat hour after hour, week after week, millions of identical gestures without faults, with the assumption that this movement - not always mechanical because you have to change the color of the thread here and there - could hinder the spirit of the weaver, it also adventurous either. It would ignore perhaps the most basic forces of freedom of spirit, the inner life? The versatility of the gesture - never! will not match that of the pens é e, says Akbar, almost reassuring. He made the choice of his dreams. Maybe he made the right. But modernity, in her lap, she will lead the grandchildren to choose between the dream and the dream painful forgetful?

union Or both?

Or something else ....

I left the hut Akbar thanking him thoughtfully. He stood smiling near the single door of his residence. This will soon be threatened by the monsoon. Luckily, his son Salman him build a new brick house during the year. Mumbai Salman sells photographs of villagers. 'He was very lucky, that one', says the old man, an arm gave the night sky. On this I wished her sweet dreams.

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A private health system and 'solidarity'?

The many debates that raises the expression of a conservative nationalism in Quebec is based mostly on an old dogma, is the traditional opposition between projects called 'left' and other 'right'. This oppositio n based on an idea firmly rooted that it is not forbidden to examine more closely. It is common indeed to see the object search for solidarity, protection and equality towards the 'left' and that of accountability, freedom of choice and efficiency, the side of the 'right'. Now it is plausible that these values can all find their expression.

Let's be more concrete. Quebecers and Canadians are sensitive to equality of rights before the disease, are reluctant to sanction the increase in health services under a system set to 'two speed' - one for the wealthy and one for the class penniless. Is it not conceivable in this context, to inform the public the names of private health clinics that would provide free access (although necessarily quota) to customers the less fortunate in society, in turn contri butions from private market? It could be to classify health clinics based on their contribution to this spirit of g e n é é blushes , so that clinics 'not participating' to arise alongside clinical 'participating' and 'copies'. The more affluent customer, eager to explore the private sphere in this area would have the opportunity to make an informed choice originally. Similarly, a segment of the population does not care about the 'solidarity' economic, others attach significance - apart from the effect of social norms (d e s) approval. This is besides the state could also provide support here - by granting licensure subject to the implementation of redistributive measures in private clinics. It is also possible that the clinical exemplary solidarity become the most popular, most profitable and efficient s; end line, the most beneficial. Between solidarity forced e e solidarity and voluntary, is there not also a world to think?

consommarchiques as modern initiatives are being tested in Scandinavia (to counter discriminatory practices in the company) while others are better known in the mainstream of 'fair trade' (to protect the environment, future generations and vulnerable workers, for example). All have in common is that they do evaporate the left-right divide, encouraging responsible sharing of the fruits of e development. In the context where the State has the power to support the development of such initiatives, there is no doubt that one or the other existing political parties not to herald it. More than d e development of modals s e a r administrative e regime nine, the pack û tasks the equal potential constitutional may pose the greatest of e fi organizational to this project (except perhaps a certain establishment ideologues). With regard to facilitating the conditions here to excercise the fundamental right to life, reason-to ê be of emb û tasks it is irr e m e devilishly discrete é é said e.

emphasized again that id éologues not fail to oppose this type of initiative. Yesterday they were opposed to all 'system è me to two-tier' in the name of a certain conception of equalit é. Here we invoke the barriers 'r éalisme': for what consumers care relatively wealthy és would they be sensitive to the pain of being éreux ?! of homo solidarius ?! In the meantime, a neurologist may do ê to be the emonstration that S candinaves enjoy ' heritage g en etic diff erent from that analysts' free and e ind hanging "of si è does contemporary .