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| | Par:- Nazim Esoof
On 16/11/2009 |
La société mauricienne est traversée d’électricités contraires ces derniers temps. Il y a un vent de folie, meurtrière et schizophrénique, qui témoigne de dysfonctionnements profonds.
Il ne s’agit pas ici de faire le procès des meurtriers de Marie-Ange Milazar. Mais de saisir un phénomène inquiétant qui s’installe au sein de la société. On ne peut stigmatiser aucun groupe de personnes. Cependant, le fait demeure que certains, atteints d’une maladie contagieuse, ont développé un rapport particulier avec la société. Inconscients qu’ils peuvent avoir une vie normale, ils développent un sentiment de rejet de la vie et usent de leurs maladies pour contraindre les autres personnes à faire certains actes.
Il se passe ainsi certaines choses à la prison dont on ne parle pas. Il y a des gardes-chiourmes qui vivent dans la terreur d’une éventuelle contamination.
Demain, on risque de se retrouver dans une situation où des voleurs n’opéreraient plus avec des armes mais avec des seringues.
Pour toutes ces raisons et bien d’autres encore, il est essentiel aujourd’hui d’établir un plan national de sensibilisation. Il s’agit de comprendre un phénomène, de saisir ses tenants et aboutissants et d’agir en conséquence.
Il importe de faire comprendre aux personnes atteintes de maladie potentiellement incurable que la vie ne s’arrête pas à cette maladie. Ce sont éventuellement de telles personnes qui peuvent commettre des actes comme celui subi par Marie-Ange Milazar.
L’urgence d’une action chirurgicale est indéniable. Ne nous voilons plus la face. Il faut commencer à agir dès maintenant. Lorsqu’on est malade et qu’on croit qu’il n’y a plus aucun espoir, on peut développer des attitudes obscures. Ce genre de personnes a besoin d’être compris et soigné.
La peine de mort et les jugements de valeur ne servent à rien. Les ONG agissent déjà dans le bon sens. C’est aux autorités publiques désormais d’assumer leurs responsabilités.
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| Baltazar | | | Contaminer son prochain avec le Sida par acte sexuelle avec intention ou par négligence n'est jusqu'à l'heure non-criminel. Il n'y a aucune loi pour défendre les victimes. Recèmment il y a eu un cas d'une Starlette des " No Angels" en Allemagne qui s'était fait infecté avec le sida par négligeance ( sex sans préservatif ) et qui a par la suite infécté plus de 50 hommes avec intention de se venger. Elle a été écrouée mais après une semaine relachée sans aucune accusation. Les autres collègues de Marie-Ange Milazar qui opèrent toujours au Jardin Compagnie, se servent-elles de preservatifs ? Qui sont les autorités concernés ?Faut-il légaliser la prostitution ? Question à Rama Valayden ?Une solution provisoire : encourager les contaminés à s'enregistrer pour les porter secours. Pour la petite ile Maurice , il n'est pas encore trop tard, je l'espère ! Dieu pardonne ! | | | Veritaserum (17 ans) | | | Tant de verites que notre societe essaie de fuir. Elle roule sur l'hypocrisie. Tant de realites qu'elle rejette. Elle ne veut admettre. Ces problemes ne vont pas se resoudre comme par magie. Ne nous faisons pas d'illusions: ils ne concernent pas qu'un groupe, pas qu'un 'banne'. Je suis d'avis que le premier pas serait de revoir notre systeme educatif entierement. Nos enfants le meritent bien. | | | guttoo | | | sida is infact used as a weapon in prison in any form one can imagine by those detainees who have it. Very often they put it in practice. They donot care and the attitude of " si mo ena li kifaire toi to pe ena li prevails" | | | FROM: CONQUEST. | | |
From: CONQUEST.
société mauricienne : Il y a un vent de folie, meurtrière et schizophrénique, qui témoigne de dysfonctionnements profonds. il est essentiel aujourd’hui d’établir un plan national de sensibilisation./ C’est aux autorités publiques désormais d’assumer leurs responsabilités./\ Human Well-Being and Economic Decision-Making. To decide what sort of change we want, we need a vigorous sense of what a human life well-lived looks like. We need to be able to say what kind of human beings we hope to be ourselves and to encourage our children to be. Let’s be candid as to take a look at the whole panorama, the delinquencies are as deeply rooted in the upper classes of society. Assumptions: a definition of 'three-dimensional' humanity that centred on family and imagination and mutual sympathy. Human beings all begin their lives in a state of dependence. They need to learn how to speak, how to trust, how to negotiate a world that isn't always friendly. They need an environment in which the background is secure enough for them to take the necessary risks of learning – where they know that there are some relationships that don't depend on getting things right, but are just unconditional. The human family as a personal not just a biological unit is the indispensable foundation for all this. And a culture, especially a working culture, that consistently undermines the family is going to be one that leaves everyone more vulnerable and thus more fearful and defensive – potentially violent in some circumstances, or turning the violence inwards in depression in other circumstances. In the last couple of years alone, research has proliferated on the long-term damage done by the absence of emotional security in early childhood and the need for a child's personal growth to be anchored in the presence of stable adult relationships. The Children's Society Good Childhood document laid all this out with some force back and there is more material being published in the same area. An atmosphere of anxious and driven adult lives, a casual attitude to adult relationships, and the ways in which some employers continue to reward family-hostile patterns of working will all continue to create more confused, emotionally vulnerable or deprived young people. If we're looking for new criteria for economic decisions, we might start here and ask about the impact of any such decision on family life and the welfare of the young. Imaginative lives: We are not only dependent creatures, we are also beings who take in more than we can easily process from the world around; we know more than we realise, and that helps us to become self-questioning persons, who are always aware that things could be different. We learn this as children through fantasy and play; we keep it alive as adults through all sorts of 'unproductive' activity, from sport to poetry to cookery or dancing or mathematical physics. It is the extra things that make us human; simply meeting what we think are our material needs, making a living, is not uniquely human, just a more complicated version of ants in the anthill. Third item, understanding and sympathy for others. If you live in a world where everything encourages you to struggle for your own individual interest and success, you are being encouraged to ignore the reality of other points of view – ultimately, to ignore the cost or the pain of others. The result may be a world where people are very articulate about their own feelings and pretty illiterate about how they impact on or appear to others – a world of which 'reality television' gives us some alarming glimpses. An economic climate based on nothing but calculations of self-interest, sometimes fed by an amazingly distorted version of Darwinism, doesn't build a habitat for human beings; at best it builds a sort of fortified boxroom for paranoiacs (with full electronic services, of course). What is rather encouraging is how few people, faced with this, seem actually to want a society composed of people like this. And, despite the alarms occasionally sounded about younger people's fanatical networking through electronic media, my sense is that this often goes in practice with a genuine desire for friendship and isn't in competition with face-to-face contact. We have, to some extent anyway, looked into the abyss where individualism is concerned and we know that it won't do. This is a moment when every possible agency in civil society needs to reinforce its commitment to a world where thoughtful empathy is a normal aspect of the mature man or woman. And of course without that, there will be no imaginative life, no thinking what might be different. We need to go beyond just taking it for granted and believing that everyone agrees with it and understands what it involves. For myself, the roots are – you won't be surprised to hear – deep in religious vision and commitment; and whether or not you share that, it is important to grasp something of what that commitment has contributed to what we take for granted. The importance of the family isn't a sentimental idealising of domestic life or a myth about patriarchy; it is about understanding that you grow in emotional intelligence and maturity because of the presence of a reality that is unconditionally faithful or dependable. in religious terms the unconditionality of family love is a faint mirror of the unconditional commitment of God to be there for us. Three-dimensional humanity: My point is that, now more than ever, we need to be able in the political and economic context to spell out with a fair degree of clarity what our commitments are, what kind of human character we want to see. Politics left to managers and economics left to brokers add up to a recipe for social and environmental chaos. We are all a bit shy, understandably so, of making too much of moral commitment in public discourse; we are wary of high-sounding hypocrisy and conscious of the unavoidable plurality of convictions that will exist in a modern society. Yet the truth is that the economic and social order isn't a self-contained affair, separate from actual human decisions about what is good and desirable. Certain kinds of political and economic decisions have the effect of threatening the possibilities for full humanity. To resist, we need vision; and whether we are individually religious or not, we need all the resources available for strengthening and deepening that vision. Which is why the visible presence of religious people of diverse faiths in the arena of public debate is not a menacing move towards religious tyranny, the imposition of belief systems on an unwilling public, but the opening up of that arena to the best possible range of perspectives to help us push back against barbarism, injustice and the erosion of the human spirit. VIRTUE: the word 'virtue' is hard for many to take seriously. But it's high time we reclaimed it. We have no other way of talking about the solid qualities of human behaviour that make us more than reactive and self-protective – the qualities of courage, intelligent and generous foresight, self-critical awareness and concern for balanced universal welfare which, under other names, have been part of the vocabulary of human ethics for two and half thousand years: fortitude, prudence, temperance and justice. The four pillars of ordinary human virtue were not a matter of special revelation but the raw materials for any kind of co-operative and just society. Without courage and careful good sense, the capacity to put your own desires into perspective and the concern that all should share in what is recognised as good and lifegiving, there is no stable world, no home to live in – no house to keep. Commitment to humane values, to humane relationships and intelligence and imagination. It still has today an immense capacity to bring these considerations back into public and political visibility – and the fact of addressing the question of a 'progressive future' is significant. I would urge you, then, to pick up what is still alive in that legacy, to revive the passion for humane social existence; to reflect on what human character is needed for stability and justice to prevail; and to resist the barbarising and dehumanising of economic life which jeopardises natural and human capital alike. Sermons are meant to have three points: there are mine. Revive, reflect, resist. Our history suggests it can be done; so do it.
| | | narim | | | Vous vous trompez M. Esoof
Vous allez trop vite en besogne M. Esoof. ce n'est pas parceque vous pouvez profiter de quelques colonnes chaque jour que Dieu donne que vous pouvez prétendre élaborer sur n'importe quel sujet ou problème. Quand vous affirmez que la peine de mort ne sert à rien, vous faîtes erreur. Voyez ce qui se passe dans les pays à forte densité musulmane: La peine de mort réduit drastiquement les vols, viols et crimes. Donc, un petit conseil: N'écrivez pas par obligation d'être en règle avec les exigences de votre métier, mais écrivez surtout avec des faits et chiffres à l'appui. Cela vous éviterez à étaler un texte dont le verbe n'a d'égal que le manque de support factuel et avéré.
| | | MoralScientist | | | Thanks, Nazim for denouncing the barbarian, Alexander-the Great-type approach to undoing the Gordian knot, which is what the death penalty hysteria amounts to. The Ombudsperson rightly points out that the perpetrators may themselves have been physically and/or psychologically abused as children. But solving the problem is really like undoing the Gordian knot: it's very difficult and each one must do his part in his area of competence, starting with the parents in their role as educators, the relevant NGOs, the priests and other recognised or self-appointed dispensers of moral lessons, and social workers. The New York Times recently ran two important articles on runaways from American broken homes, resulting in hunder and prostitution (the link for one of them is http://www.nytimes.com/2009/10/27/us/27runaways.html?_r=1&scp=1&sq=Running%20in%20the%20Shadows%20&st=cse). They contain important lessons, as valuable as the lessons to be learnt from Mohammaed Yusuf's Grameen Bank. The first, essential ingredient in the menu is self-help: without it, nothing can be done. The second lesson to learn is that conflict is, by far, the most pernicious cause of poverty, hunger and famines rather than shortage in the supply of food. (Amartya Sen had clearly analysed the point in his Ph.D. thesis in the 1960's if my memory serves me well. Yet, America, which today counts 49 million people who are affected by food insecurity, is in love with war!). The third lesson is that there is a clear demonstration/imitation effect in the mass media: a culture that glamorises sex; alcohol cnsumption; instant gratification; instant, Ramboesque vigilante justice; and wrong-headed anti-selective-abortion, anti-family-planning morality, is bound to be dysfunctional, and to de-emphasize personal responsibility while condemning 'public indifference'. Each one has to take his responsibilty. Altruist help can be only a trasitional stage towards self-rehabilitation. Regarding AIDS and the syringe jab threat, I am sure that you are not advocating the warmonger-type premeptive strike against potential paerpetrators of scuh crimes. What must be done is to deal very severely with the hate-mongering media and other anti-social troublemakers (including self appointed subversives and sundry hate-preachers). I have repeatedly asked that vigorous action be taken. But my efforts are ridiculed as mcuh as my antiwar militancy. | | | Starbright | | | Arguments for and against capital punishment are based on moral, practical,religious and emotional grounds.Advocates of the death penalty argue that it deters crime, is a good tool for prosecutors ,improves the community by making sure that convicted criminals do not offend again, provides closure to surviving victims or loved ones, and is just a penalty for their crime. Opponents argue that death penalty is not an effective means of deterring crime,is unnecessarily barbaric in nature,is levied disproportionately upon men,cheapens human life and puts a government on the same base level as those criminals involved in murder. Well, let me put this straight, whether death penalty is effective or not but when the situation involves a repeat murderer or a serial killer, there is some agreement on the use of the Capital Sentence. | | | sabrina | | | CE QU'ON NE SAIT PAS, cher Nazim, vous avez pose un enorme enigme a vos lecteurs. Ce que je connais de Marie-Ange Milazar peut etre ecrit sur un timbre de poste. Je presume que vous faites allusion a ceux qui souffre du SIDA et des Toxicomanes. C'est un fleau qui s'installe progressivement dans les societes des nations a travers des pays du monde. Vous avez parfaitement raison, la peine des mort et des jugements de valeur ne servent a rien. On ne tue oas les malades meme quand ont une maladie contagieuse, on les soigne, Vois avez offert une belle boite de Pandore a vos commentateurs. | | | Burn-it | | | Coyez-vous que ce n'est pas trop tard? Peut-on sortir de cette spirale infernale? Sommes-nous capables de réaliser cette "action chirurgicale"? | |
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