Once again, if I might say so, Ron, your powers at reading and interpreting within a given context of a situation is at an ebb, though not, however, by and large. Like you and others of your ilk who claim to have been enamoured of the existentialist school of thought when it first was broached, I, too, was drawn to the post-WWII central figure: Sartre. His and Camus's intellectual (though not particularly their moral) attitudes are not called into question here. Perhaps, I should have provided more overt spoors in the poem, but careful attention could have provided the necessary answers. For instance, you say "local police station" when I specifically stated "French Police HQ" (headquarters). You also failed to note that I said: "Others from the Left joined in, however, to ward off total destitution." In other words, I was not being favoured by the Right (then in power) because Jean-Paul Sartre, Simon de Beauvoir and André Gorz (then one of the founders of the weekly "Nouvel Observateur") signed a letter asking the Swedish Embassy to grant me asylum in Sweden for all their efforts to procure residence for me in France had failed, but simply because - as it turned out, they changed their minds for some reason unknown to me (despite Sartre's personal friendship with the Swedish Prime Minister) and deliberately - it appears - required the Swedish diplomats NOT to grant me asylum in their country. I did receive a refusal note from the Swedish Embassy. It might be of some interest to our readers that Sartre was a champion of the Jewish cause in post-Petain France, and the fact that I was persecuted by Jews since 1958 (begun in Berlin and intensified in the sixties in London and the seventies onwards in Paris) must have made him feel he was backing the wrong horse. (See the Preface to Bunga Emas and Tracks of a Tramp. Kuala Lumpur: Silver Fish Books, 2014, 287p. & Preface to Sporadic Striving amid Echoed Voices, Mirrored Images and Stereotypic Posturing in Malaysian- Singaporean Literatures. Allahabad: Cyberwit.net, 2008, xix-244p.) André Fontaine, the Chief Editor of Le Monde, in 1972, told me openly (what I knew for a fact) that it was the Jews who made it impossible for me to live in England, and that's the main reason why he asked me to write my story and translated parts of it, himself, to have it published in his paper. There again you mistook the "témoignage" for my "poem". Be that as it may, I have experienced very close "friendships" with some Jews. I'm not anti-Semitic, as those Jews who attack me wish it to be known. On the contrary, I do not espouse the cause of "Nazi-Jews", a term coined by the late Professor Leibowitz of Tel-Aviv University to describe the mentality of the leaders of Israel.
My son's mother who deserted him when he was only six while still occupying the same flat soon became an influential and highly-placed secret service woman, and she was responsible for the attempt on our lives which produced his unfortunate condition. She, herself, was a victim of the State's machinations; in short, "poetic justice" vis-à-vis her, it might be said, was squarely rendered.
I do hope I have answered your queries or doubts???

I have not seen this poem. But I wasn't reading poetry every day until about 2014. At the risk of misinterpretation, this does not appear to be the poem that was published in Le Monde. And, from the confusing intro where the Left (Jean-Paul Sartre?) was somehow depriving you of your rights? In a local police station?

I found reading Sartre, Camus and others from French philosophical circles at that time to be very enlightening and refreshing from the hedonistic capital building treadmill that most of my contemporaries were on at the time, looking forward to Reagan and more of the same.

I was upset not to know more of what happened to your son.

The poem seems to be rather repetitious and driving home the fact that "the State," often hides or distorts the truth. And when justice is required, drags it feet.

Ron