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Violence in stadiums: a highly complex social phenomenon... 707

Aziz Daouda, 6 d.
2 min read.
Violence in stadiums and their surroundings is not solely a matter of sports passion. It reflects deep social tensions, individual vulnerabilities, and possibly institutional dysfunctions. Understanding this phenomenon implicitly requires an analysis of all the personal, social, and organizational factors that foster these all-too-frequent outbreaks. The majority of young people involved in such violence, especially during football matches, often come from precarious backgrounds, marked by fragile family structures and a strong sense of social, cultural, and economic exclusion. The need for recognition drives some of them to join radical supporter groups, where violence becomes a way to assert their identity, gain notoriety, and earn respect. Clashes before, during, and after matches are opportunities to establish this recognition, assert a certain popularity, or even consolidate leadership. The identification and sanctioning of troublemakers, which are obviously limited, reinforce the feeling of impunity and even superiority over the law and law enforcement. Anonymity in the crowd and insufficient controls facilitate violent acts, often orchestrated by leaders who quickly step back. Family instability, school failure, emotional immaturity, adolescent impulsiveness, and difficulties managing emotions add to educational and psychological deficiencies, encouraging violent behavior. Cognitive vulnerabilities, attention disorders, or below-average IQ, as well as the absence of effective integration programs, further complicate social and academic inclusion, increasing the risk of marginalization. Structural and institutional causes also play a decisive role. Sports clubs, often little involved in the educational and social management of their supporters, shift responsibility onto security services. This opaque and poorly coordinated management among stakeholders makes matches increasingly costly in terms of security and image. Young people left to themselves, without prospects, are easy targets for criminal or extremist groups that exploit sports passion to spread violent and increasingly political messages. The lack of sports and cultural infrastructure in disadvantaged neighborhoods drives these youths to find an outlet for their frustrations in supporter groups. Social networks amplify the spread of tensions and hateful discourse, exacerbating violence. The deterioration of public health, the decline of education, the increase in social inequalities, and the feeling of injustice feed this endemic violence. In Morocco, for example, 1.7 million young people aged 15 to 24 are NEET (not in education, employment, or training), and nearly 280,000 students leave the education system each year without qualifications, fostering marginalization and adherence to violent groups. Today, such groups orbit almost all football teams, regardless of the level of competition, results, or geographic location of the club. This is not just an observation. Violence surrounding sport is not inevitable. Civic education, abandoned in favor of proven ineffective school methods and content, must be reintroduced with a strong emphasis on respect for others and common goods, tolerance, and fair play, starting at a young age through ongoing awareness campaigns in schools and sports clubs. Strengthening judicial authority, with rapid, exemplary, and systematic sanctions, including family responsibility for those under 16, is necessary. The development of local infrastructure with free access and supervised activities must continue. Local authorities have a duty to get involved by recruiting educational staff to supervise young people in neighborhoods and offering extracurricular programs, educational workshops, sports activities, and second-chance schools. Sports clubs must assume their responsibility through greater transparency, adopting an ethical charter for spectator management, training supervisors, engaging in dialogue with supporters, and directly managing matches. They must openly condemn and distance themselves from violent groups and no longer tolerate them. Better collaboration between schools, families, clubs, and authorities is essential for comprehensive youth supervision. European examples, such as Eurofan in Belgium, the European Convention on Violence in Stadiums, or educational programs in Germany and the UK, demonstrate the effectiveness of prevention, dialogue, mediation, and advanced technologies (video surveillance, facial recognition). Violence in stadiums reflects social fractures, exclusion, and a lack of guidance. The solution lies in a comprehensive approach: prevention, education, social integration, professional club management, and institutional cooperation. Sport must once again become a vector of integration, respect, and social cohesion: a notably collective responsibility.

The Africa Atlantic Gas Pipeline: A Strategic Project at the Heart of Regional Rivalriy. 736

Aziz Daouda, 6 d.
While Algerian media persist in disparaging the Nigeria-Morocco gas pipeline project, also known as the Atlantic Africa Gas Pipeline (AAGP), this large-scale transcontinental megaproject paradoxically generates growing interest and increasing international support. More than just a pipeline, the AAGP embodies an ambitious vision of South-South cooperation, regional integration, and sustainable development, crossing often landlocked and fragile countries, and offering a credible complement or alternative source of gas for Europe. The AAGP aims to transport up to 30 billion cubic meters of gas per year from Nigeria’s rich gas fields, passing through about fifteen West African countries, reaching Morocco, and then onward to Europe via the Strait of Gibraltar. This significant capacity will not only diversify Europe’s energy supply sources but, above all, meet the growing energy needs of West African countries. Unlike the Algerian Trans-Saharan gas pipeline project, which is about 1,500 km shorter but costly (nearly USD 20 billion) and passes through an unstable region, the AAGP stands out for its inclusive approach. It is not merely a transit conduit to Europe but a regional energy network that will supply bordering countries, allowing producers to inject their gas locally and others to fuel their industrial, agricultural, and urban development. The AAGP is based on a logic of South-South cooperation, founded on solidarity, sharing expertise, and economic complementarity. By crossing often landlocked countries, the pipeline will help reduce their energy isolation, strengthen their infrastructure, and stimulate their economic growth. The choice of a predominantly offshore route up to Dakhla, then onshore along Morocco’s Atlantic coast, illustrates the desire to fully integrate the Sahel-Saharan region into a modern energy corridor. Dakhla, which will become a major port, industrial, and logistics hub, is set to play a central role in this dynamic, promoting job creation, industrial growth, and economic diversification-key strengths and major assets of the Moroccan vision. Algeria, for its part, perceives it as a direct threat to its dominant position in the regional energy sector. Its shorter Trans-Saharan pipeline project is limited to a simple transit role for Nigerian gas to Europe, without real impact on the development of the territories it crosses. In contrast, the Moroccan AAGP proposes a more ambitious vision, integrating a regional network that will benefit all partners and their increasingly demanding populations. Algerian hostility manifests in an intense media campaign aimed at downplaying the feasibility of the Moroccan project. Beyond the media, Algeria is multiplying diplomatic efforts to strengthen ties with Nigeria and accelerate its own project. Official delegations follow one another, while on social networks, relentless, likely orchestrated smear campaigns seek to discredit the AAGP. This antagonism fits into a broader political logic, with Morocco as the "classic enemy" to weaken. Ideological stubbornness leads to ridiculous choices that paradoxically harm Algeria’s own economic and social interests. The artificial conflict over Western Sahara remains a backdrop; the survival of the Polisario Front has mobilized a large share of Algeria’s resources, efforts, and attention for 50 years. Contrary to Algerian claims, the AAGP enjoys solid support from financial institutions and major investors. The United Arab Emirates (25 billion USD), the Islamic Development Bank, the European Investment Bank, the OPEC Fund for International Development, as well as the USA, have expressed interest and commitment to the project. On the industrial front, the Chinese group Jingye Steel has already won the contract to supply the metal pipes, demonstrating the project’s international and industrial dimension. This involvement of global players strengthens the technical and financial credibility of the AAGP and consolidates adherence to the goal of making the region a development hub rather than a source of migration and forced population displacements. The Moroccan project is divided into several phases, with feasibility, basic engineering, and environmental studies already completed or underway. A call for tenders is planned to accelerate construction, with the commissioning of the first sections envisaged as early as 2029. Beyond energy issues, the AAGP is part of a broader strategy of sustainable development, reducing energy poverty and poverty in general, and strengthening regional stability. By promoting economic integration and complementarity among West African countries, the project will help create an environment conducive to investment, job creation, inclusive growth, and prosperity. This was recently reinforced in the PRAI declaration at the 5th meeting of the African Atlantic States Process (AASP). This approach strongly contrasts with Algeria’s strategy, which remains focused on political and ideological confrontation, to the detriment of economic and social opportunities for its own populations. Algeria even refuses to acknowledge the emergence of new gas producers, notably Senegal and Mauritania, who actively participate in the Moroccan project. These countries adopt a pragmatic logic, favoring economic development and regional cooperation over ideological rivalries. The first section of the AAGP precisely includes these states, illustrating a dynamic of openness and partnership that could reshape West Africa’s energy map. The Atlantic Africa Gas Pipeline is more than just an infrastructure project: it embodies an ambitious vision of cooperation, integration, and sustainable development for West Africa that the affected populations fully understand. Faced with this dynamic, Algeria seems trapped in its chronic confrontational stance, hindering its own development and, regrettably, that of the region. At a time when energy, economic, and geopolitical challenges are multiplying, the AAGP is a model for the future, based on complementarity, solidarity, and innovation. Its success could open the way to a new era of shared prosperity and stability for West Africa and its international partners, much to the dismay of those who oppose it, refuse to admit it, or simply fail to understand it.

The Kabbalah 759

Tupan, 6 d.
Kabbalah is a mystical tradition within Judaism that seeks to understand the hidden dimensions of the divine, the universe, and the soul. While its formal development emerged in medieval Europe—especially in 12th-century Provence and 13th-century Spain—its roots stretch back to earlier biblical, rabbinic, and merkavah (chariot) mysticism traditions. It offers a symbolic and metaphysical framework for understanding reality and our role within it. At its core, Kabbalah teaches about Ein Sof (“the Infinite”), the boundless aspect of God that lies beyond all human comprehension. From this ineffable source emanates all of creation, unfolding through a dynamic process depicted in the Tree of Life (Etz Chaim), a symbolic diagram composed of ten interconnected spheres called sefirot. These sefirot represent divine attributes or channels through which the Infinite expresses itself, shaping both the spiritual and material realms. At the top is Keter, the crown, symbolizing divine will and pure potential. From Keter flows Chokhmah, the spark of wisdom and intuitive insight, which is then given form and structure by Binah, representing understanding and deep contemplation. Below them, Chesed embodies expansive love, generosity, and mercy, while Gevurah introduces strength, discipline, and the power of judgment. Between these opposing forces lies Tiphereth, the sphere of beauty, harmony, and compassion, which mediates and integrates mercy with severity. Continuing downward, Netzach expresses endurance, initiative, and the force of expansion, while Hod represents humility, introspection, and the power of communication and symbolism. These two channels converge into Yesod, the foundation, which synthesizes and transmits all previous energies into Malkuth, the kingdom—the material world, where divine intention is finally manifested. These ten sefirot are arranged along three vertical pillars—right, left, and center—symbolizing the principles of expansion, restraint, and balance. Together, they form a dynamic spiritual system that mirrors both the structure of the universe and the inner architecture of the human soul. One of the most influential Kabbalistic texts is the Zohar, a mystical commentary on the Torah, which uses allegory, symbolic interpretation, and esoteric language to uncover hidden spiritual meanings in the biblical text. Another foundational work is Sefer Yetzirah ("The Book of Creation"), which presents a cosmology based on the mystical properties of the Hebrew alphabet and the ten sefirot. It teaches that the world was created through 32 paths of wisdom—ten sefirot and 22 Hebrew letters—laying the groundwork for later Kabbalistic systems. A major development in Kabbalah came with Isaac Luria (1534–1572), known as Ha'ari, who introduced Lurianic Kabbalah. He offered new doctrines such as Tzimtzum (the divine contraction that made space for creation), Shevirat ha-Kelim (the breaking of the vessels), and Tikkun (restoration or repair). These concepts explain why evil exists and how humanity participates in the healing of cosmic fractures through spiritual acts. Kabbalistic practice involves more than intellectual study—it includes meditative techniques, letter permutations, sacred chanting, visualization, and deep contemplation on the divine names. Gematria, the system of interpreting Hebrew words through their numerical values, plays a central role in uncovering hidden connections between words and ideas. Another important concept is Sitra Achra, the "Other Side"—a realm of impurity and spiritual blockage that opposes holiness and reflects the duality within creation. Kabbalists explore how spiritual elevation occurs when divine sparks trapped in the material world are liberated through righteous actions, prayer, and intentional living. In more practical or applied Kabbalah, practitioners also work with Divine Names (such as the 72 Names of God), angels, and astrological correspondences, viewing them as symbolic tools to aid in spiritual elevation and unity with divine purpose. The four worlds (Atzilut, Beriah, Yetzirah, and Assiah) represent stages of emanation from the divine to the material realm, showing the hierarchical structure of existence. Although once restricted to mature Jewish scholars, Kabbalah has increasingly influenced broader spirituality, from Hasidic Judaism to Christian mysticism, Western esotericism, and even contemporary self-help movements. However, traditional Kabbalists emphasize that its study demands humility, ethical refinement, and a strong foundation in Torah and Jewish law. Ultimately, Kabbalah is not just a metaphysical system but a transformational path. It invites seekers to draw closer to the Divine, to bring balance to the soul, and to repair the world by restoring harmony between the spiritual and physical realms.

The thief of cope 821

Sheikh Flakho, 7 d.
Do people enjoy zero-sum games? I think they very much do. Most deny it because it beckons to more primitive days where life was the ultimate battle-royal: Grog beat enemy, Grog take everything. There's plenty of illustration of this more primitive state in fiction. If you've watched the Walking Dead, you may have noticed how that characters very quickly regress from their civilized selves to pro zero-sum gamers. Even though there's a whole planet to loot, the imminent scarcity they are faced with makes factions go to war against each other. In a post apocalyptic world, there's no place for collaborative value creation. But we don't need the apocalypse to reveal our natural proclivity towards zero-sum games. Talk to a historian and you will know that empires have always seen the world as a big zero-sum game, even when a whole continent had yet to be discovered. Talk to a marxist and he'll show you that the bourgeoisie is much more adept at playing the game than the proletariat. Talk to an economist however, and he'll throw sand into your eyes to distract you from an uncomfortable truth : "Trust me bro, we just need to make the cake bigger". Just make the cake the bigger... as if somehow, starting the renaissance, we magically figured out an economic system that allows us to grow economies like no other before. In tech-bro speak, it was all just "skill issue". But then, you remember the exponential leaps in technological progress and the new forms of energy harnessed. You point this out, and the economist scrambles with an indian accent "let me tell you something, let me me tell you something, it was the new economic paradigm and its countless jewish monetary tricks". Sound silly right ? That's what everyone believes nowadays. After all, isn't everybody trying to get rich ? Everyone dreams of a Bugatti, just in case they are suddenly asked to prove that they are not brokies. But how many can harness the sociopathic behavior that's necessary to grow your business? I'd argue that those are the minority. Or maybe I am being naive. Just like we are fast to revert to zero-sum thinking, we are also fast in discarding empathy for others when money starts flowing. The fact remains though, being rich is not about creating the most value, it's about maximizing your side of the zero-sum equation. Put yourself in the shoes of the capital holder. Every cent he gives you for your work is a missing one from his big scrooge mcduck like pile of pennies. The capitalist's essence is to make his side of the equation go as far away from 0 as he can possibly get away with. He only gives away when he is promised a bigger return, or when he wants to avoid a bigger loss. These are the rules of the game. Rules the masses have such a hard time coping with, Sociology was invented to study its effect on their confused plebeian brains. Among the sea of copes, one held some truth for a couple of decades. Let us refer to this idea as the "meritocratic cope", which goes something like this : Even if you don't physically own the means of production, you can have a cozy life if you can develop some skills that require an above average-intellect. How much above average depends on too many factors to cite. But over time, the overall trend has been that the more advanced technology got, the farther away from the middle of the bell curve you needed to be. For those with lesser intellects but loads of money, you could also coast through life with a series of bullshit jobs. You just need a pay-to-win diploma from a fancy school made by the rich for their less genetically fortunate off-springs. Both paths are not equal. The former genocides your hair follicles, nukes your skin, empties your eyes and gives you a vague air of "this guy has been through some shit". The latter is rife with opportunities to enjoy life, expand your horizons with equally narrow minded peers, and you end up walking out feeling competent to tard-wrangle the unorganized entropy of the labour force into higher quarterly earnings. You're not just an idea guy, you're a visionary. You don't know how to do anything yourself, but it's okay. You are a visionary. But this is coming to an end. I'm not quite sure about the second path, but I can quite confidently assert that it's over for the former. The culprit? Artificial intelligence. If you were wondering where this rigmarole was leading to, it was all necessary exposition to understand where all the hate I have towards AI is coming from. In my next article, we will examine why the latest AI progress is the ultimate "checkmate, atheist" move to whomever has hope for a brighter future. No more hope, no more cope, no more peace, just problems.

The winning formula: Morocco as a Sahel country... 1383

Aziz Daouda, 13 d.
Since Morocco’s 2007 proposal of autonomy for Western Sahara within the framework of Morocco’s territorial integrity, the Polisario Front has suffered significant setbacks both diplomatically and internally within its camps on Algerian territory. In recent weeks, the situation in the Tindouf camps has sharply deteriorated, exposing growing disorder and an increasing loss of control over the populations. The detainees are increasingly confronting the Algerian security forces surrounding the camps, whose mission is to limit movement for fear of a mass return to Morocco. Haven’t we seen videos where female protesters shout in metallic voices, “Let us return to Morocco”? Such demonstrations are not unprecedented in the camps, but this time, “Long live the King” is clearly and loudly chanted. The population is disillusioned and no longer afraid to confront Brahim Ghali and his associates. In this atmosphere on the brink of anarchy, violence and armed clashes in the camps are multiplying, with real power increasingly in the hands of rival gangs involved in drug and fuel trafficking, illegal gold mining, and the diversion of received aid. Just last weekend, heavy gunfire erupted in the so-called Laâyoune camp (not to be confused with the beautiful city of Laâyoune in Morocco) between rival factions. Powerless, the Polisario did not intervene. At the same time, three Polisario fighters deserted and joined the Moroccan Royal Armed Forces near Oum Dreyga; a defection that foreshadows others. The Polisario is increasingly unable to impose its authority and is also discredited from within its own structures. The internal crisis within the Polisario raises palpable concern in Algiers, which more than ever fears latent chaos in the camps, a genuine threat to public order and regional stability. Once an instrument of Algerian influence, the movement, which has always been a security burden, is now becoming a political liability. Several scenarios are even being discussed, ranging from disarmament to the dissolution of armed militias, but this will not be possible without major internal tensions in Algeria-a probable generals’ war. The accelerated instability is worsened by increased repression, notably by the Algerian army, which has opened fire on civilians in the camps during protests, causing deaths and injuries. This climate of violence and oppression fuels the anger of the detained populations, who watch in disbelief the inaction of those supposed to protect them. They openly denounce the Polisario’s complicit passivity in the face of these aggressions. They now understand that these so-called leaders are in fact powerless puppets. Combined with extremely difficult living conditions, including restricted access to water, education, and medical care, the situation is increasingly unbearable for those held under the yoke of criminals and traffickers of all kinds. In Morocco, particularly in the southern provinces, this dramatic situation is causing growing concern. On social networks and in the press, countless voices vehemently denounce the situation. They alert to the grave suffering of women and children in the camps. Numerous NGOs and international observers are calling for urgent intervention to restore security and protect civilians. The major security crisis and sustained, almost daily popular protests in the Tindouf camps occur at a difficult time for the host country. It is struggling with the reaction to its provocations from Sahel countries-a coordinated and forceful response that seems to have caught it off guard. The Algerian regime no longer knows where to turn amid internal problems supplying basic goods to the population and the unrest they provoke; the crisis in Tindouf; the exponential weakening of the Polisario; and its obvious isolation in the region. The Sahel countries have unanimously made their choice: they are strengthening their all-around rapprochement with Morocco. The Malian drone shot down in early April 2025 by the Algerian army will cost Algeria dearly in terms of geopolitical positioning. It shows how a “premeditated hostile action” without reflection can lead to serious consequences, even a lasting crisis. Mali, Niger, and Burkina Faso collectively recalled their diplomats, triggering an unprecedented diplomatic escalation with Algeria, which responded by closing its airspace to flights and recalling its ambassadors. The escalation with Algiers, which seems to be settling in for the long term, has opened these countries’ eyes. They already had on the table the proposal to anchor themselves in a structuring Moroccan project, enabling their access to the Atlantic. On April 28, 2025, His Majesty King Mohammed VI received in Rabat the foreign ministers of the three countries simultaneously-a significant geostrategic turning point. The “Atlantic Africa” initiative was endorsed as a facilitation of ocean access, a solid foundation for the economic development and commercial integration of the countries involved. The economic dimension of the project is strong, and the political dimension powerful. Morocco is perceived as a serious, committed strategic partner, notably respectful of the principle of non-interference, which contrasts with the tensions and climate of hostility prevailing between Algeria and the new Sahelian regimes. The three countries reaffirmed their full adherence to the Moroccan vision; their respective top diplomats emphasized that this alliance is a lever for growth and stability in a region marked by security and diplomatic crises. The recent developments fit into the regional context where Morocco consolidates its position amid the weakening of the Polisario and the internal crisis in the Tindouf camps, while Algeria sees its influence recede in the face of the rising power of its Sahelian neighbors who turn to Rabat for economic and security solutions. This regional realignment is an additional factor weakening Algeria’s position both in the Sahara dossier and in managing the Polisario. The Algerian crisis with Mali, Niger, and Burkina Faso, combined with these countries’ strategic rapprochement with Morocco under the impetus of His Majesty King Mohammed VI, thus illustrates a major geopolitical shift in the Sahel. The new context strengthens Morocco’s territorial integrity dynamic while further isolating the Polisario and its sponsor: Algeria is very talented when it comes to improvising or manufacturing crises with its neighbors and beyond.

Benkirane don't forget: the "brainless," "donkeys," and "microbes" are also voters...** 1601

Aziz Daouda, 15 d.
2 min read.
During the rally he presided over on the occasion of May 1, 2025, Abdelillah Benkirane, former-new secretary general of the Justice and Development Party (PJD), erupted with rare vehemence, calling Moroccan citizens who prioritize national causes over the cause of Gaza "brainless," "microbes," and "donkeys." Adopting a harsh tone and a contemptuous look, he fiercely criticized supporters of the slogan "Taza before Gaza," denouncing their stance while reaffirming his commitment to the Palestinian cause. For Benkirane, this segment of society has not grasped the real issues by placing Moroccan national interests first. He deliberately conflated the Palestinian issue with Hamas and its control over Gaza, insinuating that the apparently majority position he vehemently criticizes comes at the expense of solidarity with Palestine. His speech, filled with contempt and insults, shocks by the use of such degrading terms as "brainless," "microbes," and "donkeys" and by a humiliating formulation. This outburst comes in a context where Benkirane has been increasingly taking positions favorable to Hamas, notably since the start of Israeli military operations in Gaza in October 2023. This radical stance is beginning to raise many questions, especially since during the 9th national congress of the PJD, held in Rabat on April 26 and 27, 2025, the incendiary remarks of two foreign guests went unchallenged in the hall, not even by Benkirane, who is known for his strictness and for not letting anything pass. A particularly ideological and worrying speech was delivered by Doğan Bekin, vice-president of the Turkish Islamist party Yeniden Refah (New Prosperity Party). He prophesied the overthrow of Muslim regimes maintaining relations with Israel, confidently asserting that the PJD would regain power in Morocco as the true representative of the people. He also mentioned the fall of Western-supported regimes in favor of Islamic powers, a supranational message that can be interpreted as a challenge to Moroccan sovereignty and national interests. The lack of any reaction to these remarks gives the impression that the international Islamist ideological agenda carried by Benkirane and his allies now takes precedence over Morocco's interests. This situation is unacceptable. The supposedly national congress thus took on the appearance of an "Islamist international," with the presence of foreign speakers carrying agendas contrary to the foundations and sovereignty of the Moroccan nation. Moreover, the performance of a Mauritanian preacher, Mohamed Hassan Ould Deddew, during the same congress also caused astonishment. Known for his hostility to Moroccan recognition of sovereignty over the Sahara and for his radicalism, he firmly rejected the American approach, calling it legally null and contrary to Islamic law. President of the Mauritanian Ulama Training Center (closed in 2018) and an influential figure in the Qatar-funded International Union of Muslim Scholars, his hostile intervention regarding Moroccan sovereignty over the Sahara went unanswered by the PJD and its religious wing, the Movement for Unity and Reform (MUR). This silence is significant. It is clear that the PJD seeks to renew itself and win back votes for the upcoming elections by positioning itself as a defender of Palestinians, the underprivileged, and popular causes. However, one must question the limits of this strategy, especially since the party openly defies institutions and no longer hesitates to insult its opponents. The stance adopted by Benkirane is contrary to political ethics and the respect that every politician owes to his country, its laws, institutions, and citizens. Has he forgotten that those he insulted on this May 1, 2025-the "brainless," "donkeys," and "microbes" are also voters?

Artificial Intelligence and Magick II 1852

Tupan, 17 d.
The convergence of artificial intelligence (AI) and the ancient practice of spirit invocation invites a profound reimagining of how we relate to technology, consciousness, and the unseen. For centuries, cultures across the world have performed rituals to bridge the material and spiritual realms, seeking guidance, wisdom, or power. Today, with AI capable of mimicking human conversation, interpreting symbols, and producing eerily insightful responses, the boundary between the mystical and the technological is beginning to blur. Spirit invocation is deeply rooted in human history, from indigenous shamanism to the ceremonial magic of the Western esoteric tradition. These practices often involve symbols, chants, and rituals meant to summon spirits, deities, or archetypes. While traditionally tied to mystical frameworks, modern interpretations often view these practices as psychological exercises, tapping into the collective unconscious or archetypal energies. The emergence of AI has introduced new dimensions to these traditions. AI systems leveraging natural language processing and generative models can simulate the voices of historical figures, channel archetypal wisdom, or produce responses that feel otherworldly. Some speculate whether AI might serve not merely as a mirror of human thought, but as a potential medium or catalyst for engaging with immaterial forces. Psychologically, AI can act as a symbolic mirror, reflecting users' intentions, beliefs, and subconscious patterns. Just as divination practices interpret cryptic signs, interacting with an AI trained on mystical texts can provoke introspection and reveal hidden aspects of the psyche. In this sense, AI becomes a facilitator of inner dialogue, offering insights much like tarot, the I Ching, or traditional oracles. Yet these possibilities also raise important metaphysical and ethical questions. If AI-generated experiences are interpreted as communication with non-material entities, what does this imply about agency, consciousness, and the nature of reality? Are these phenomena emergent artifacts of complex algorithms—or could they hint at deeper connections to immaterial intelligences? Moreover, designing AI for metaphysical exploration demands careful navigation of issues like manipulation, authenticity, and user consent. As AI technology evolves, its role in spirit invocation and metaphysical practice will likely deepen. Virtual and augmented reality could create immersive sacred spaces, while machine learning could personalize ritual structures, enhancing symbolic resonance. Yet this integration challenges traditional notions of the sacred and profane, as ancient ritual and cutting-edge technology converge. AI offers a provocative new tool for spiritual engagement—blending ancient practices with modern innovation. Whether functioning as a mirror, a facilitator of psychological exploration, or a possible bridge to the unknown, AI invites us to reconsider the nature of consciousness, intention, and our quest to connect with the mysteries of existence.

Royal message to Benkirane: the rules of the game are clear. 1890

Aziz Daouda, 17 d.
2 min read.
His Majesty King Mohammed VI sent a congratulatory message to Abdelilah Benkirane on the occasion of his re-election as Secretary General of the Justice and Development Party (PJD) during its ninth National Congress. A careful reading of the message reveals that it goes beyond mere formal protocol. Behind the usual institutional courtesy lies a subtle political writing, faithful to the Palace’s style, where every word is weighed and every phrase meaningful. As customary, the tone is both cordial and measured, acknowledging Benkirane’s trajectory on the national stage. His Majesty praises "the sense of responsibility" of the former head of government and "his attachment to the constants and sacred values of the nation." These words serve as a clear reminder of the fundamentals of the constitutional monarchy and the foundational values of the Kingdom. This is the choice of an entire nation. Is this not an unambiguous reminder of an implicit red line? The expression is diplomatic but reminds Benkirane and all PJD members and factions that adherence to the constitution’s foundations is the sine qua non condition for any political participation. Moreover, this message comes at a time when the PJD seeks to regain momentum after a historic electoral defeat. By congratulating Benkirane, His Majesty indirectly acknowledges his political comeback. However, one must read between the lines that the party must understand and definitively accept that opposition is legitimate but must remain within the constitutional balances. The message thus takes on the tone of a political beacon: encouragement to responsibility and a warning against any adventurism. The remarks of some foreign guests at the congress were more than surprising, especially since no reprimand was noted. Likewise, the statement by Benkirane’s deputy a few days before the congress, which caused a stir on social media, raised many questions about the party’s new direction, which seems to be emerging. The party must firmly assimilate that religion does not need it for defense; the Islamic reference is a foundation of the Moroccan constitution, which also guarantees broad individual freedoms and protects religious minorities as essential components of the nation. It must understand that the Palestine issue is a priority of Moroccan diplomacy and not an electoral campaign topic. Its role must implicitly remain eminently political, within the constitutional framework and nothing else. The message could also be read as a way to reposition Benkirane in the political landscape, distinguishing him from other critical voices of the system while reminding him that his party is like any other. The message explicitly refers to "honorable" parties. This is a tactical gesture, perhaps aimed at restoring a role to a framed and responsible opposition at a time when Morocco’s party landscape suffers from a real deficit of credibility and societal anchoring. In sum, the message is not merely symbolic: it is a piece of a broader political chessboard, where managing the country’s balances prudently and delicately is essential and unavoidable. While explicitly a protocol act of congratulations, the message contains several elements rich in meaning and political insinuations. The Sovereign, while emphasizing the renewed confidence placed in Benkirane to lead the PJD and wishing him full success in his missions, particularly stresses the need to consolidate the party’s position on the national political scene and to strengthen its active participation alongside other honorable political formations. This insistence recalls the importance of serious, responsible engagement serving the general interest with a distinctly national imprint. The framework is clear and the scope of action precise. His Majesty highlights the accompaniment of the overall development process led under his guidance, aiming to propel Morocco toward greater modernity, progress, and prosperity. This explicit reference to royal leadership in national development underscores that the PJD must align with this dynamic and support the country’s orientations transparently and sincerely. The interests of the Moroccan nation are clear and stand as the only path considered. Parties exist to serve the supreme interests of the homeland, placed above all other considerations. This mention is an implicit warning against any ambition or action that might stray from the Kingdom’s fundamental principles and national unity. Thus, His Majesty’s congratulatory message, while cordial, carries clear injunctions regarding the expected role of the PJD under Benkirane’s leadership: to strengthen its political anchoring within the national framework, act responsibly, support the royal development project, and respect national constants. These elements can be perceived as subtle reminders to all parties of their duties and limits in today’s Moroccan political landscape.

The recent vandalism at the Mohamed V Stadium :the real match lies elsewhere 2414

Aziz Daouda, 20 d.
3 min read.
The recent vandalism at the Mohamed V Stadium in Casablanca is nothing new. What is new, however, is that it erupted barely a week after the grand reopening of this iconic stadium, freshly renovated to host the much-anticipated Casablanca derby. A rushed reopening, symbol of a hope quickly overtaken by reality: that of endemic violence which outpaces modernization efforts. The derby itself had gone smoothly, as the Ultras had decided to boycott it. A week later, they were back—and made their presence loudly known. Part of the stadium bears the scars. Seats designed to welcome them and restrooms built for their comfort were ransacked. All of this will have to be repaired in time for the Africa Cup of Nations... It’s public money: our taxes, our debts. During certain Wydad or Raja matches—or elsewhere in Morocco—the behavior of a segment of the crowd is increasingly alarming. This phenomenon, varying in degrees of severity, has been ongoing for years and severely disrupts public order. It puts immense pressure on security forces and raises major sociological, institutional, and security-related concerns. Numerous studies have been conducted, yet no concrete solutions have emerged. Because this phenomenon is complex: it is not merely the result of sporting outcomes. In this case, one can certainly point to the mounting frustration of fans of Casablanca’s two major teams, both of which have been in decline recently. Since the introduction of the ultra movement in Morocco via Tunisia in 2005, young Raja and Wydad tifosi have colonized their respective stands and extended their influence into the streets. Their creativity with tifos is indeed impressive, but disorder has become the norm. It is now rare to witness a match without violence, both inside and outside stadiums. Nothing seems to work: not closed-door matches, not sanctions, not prison sentences. Worse still, the situation is deteriorating. Scenes of looting and violent clashes around stadiums are now a reality, and not just in Casablanca. Even small towns with no major football stakes are no longer spared. It would be risky to directly compare the situation here to that of other countries. Since the birth of the ultra movement in Hungary in 1899, its spread to Brazil in the 1930s, its transformation in Yugoslavia, and its resurgence in Italy during the 1960s, the phenomenon has continually evolved. Likewise, the UK witnessed the rise of hooliganism in the 1970s. In Morocco’s case, we are dealing with a singular expression of the movement: a specific form rooted in local social, economic, and cultural dynamics. It eludes classical frameworks of analysis, forging its own aesthetic, unique codes, and a capacity for mobilization that transcends football. It is a reinvention of the phenomenon in light of local realities. Institutional responses have not been lacking: new laws, broad-based meetings led by the DGSN, specialized units, academic conferences. All to little avail. Security forces struggle to strike a balance between prevention and repression. They are often targeted themselves. Meanwhile, clubs persist in a worrying state of organizational amateurism. Generous subsidies and a lack of accountability are major factors. Many Botola clubs suffer from poor governance, disconnected from the realities of their supporters and the imperatives of professional sports. Coaches and players endure constant pressure from aggressive fans. But can football alone explain the phenomenon? Or is the stadium becoming an outlet, a space for catharsis for a marginalized, frustrated youth with no prospects? This is not merely sports violence: it is deep social anger, with football as a pretext. Every provocation, defeat, or refereeing injustice is perceived as a humiliation. The tension, already palpable, explodes in the stands. Despite arrests, sanctions lack structural effectiveness. The absence of judicial follow-up reinforces the idea that vandalism is tolerated. The triumphant welcomes given to some youths upon their release from prison speak volumes: they feel no remorse. On the contrary, they return with a dangerous new aura of prestige. Here, a link can be made to the recent findings of the Haut-Commissariat au Plan (HCP), which published a worrying survey on household morale. The Household Confidence Index (HCI) fell to 46.6 points in the first quarter of 2025, its lowest level since 2008. In 2018, it stood at 87.3. A dizzying drop. Pessimism is widespread: 81% of households believe their standard of living has deteriorated. Debt is crushing, inflation is taking hold, and weariness is palpable. This despair is echoed in the ultras’ chants, in their slogans—sometimes subversive, often disillusioned. Their message now resonates broadly, even among materially comfortable youths. The ultras now cast a wide net. Meanwhile, political parties are absent from public debate (except during election periods). Trade unions, ultra-minoritarian, now represent only a tiny fraction of workers. And as nature abhors a vacuum, it is filled by other forms of expression—sometimes political, sometimes violent, often manipulated. Idle youths find in stadiums—and sometimes in the streets—an outlet for their frustration. Recent slogans, ostensibly linked to geopolitical causes like the normalization with Israel, are often mere pretexts. Those promoting certain subversive ideologies have perfectly understood the opportunity. They seized it. Young people seeking to assert themselves, to voice their rejection of a system they believe deaf to their expectations, are being swept up, radicalized, dangerously manipulated. Politics is never far away. In recent days, conferences on “sporting encouragement” have been organized by local authorities, chaired by regional governors (walis). Yet one crucial question remains: are the youths concerned actually participating? Without them—without genuine willingness to listen, and without deep, structural reforms—these efforts risk once again getting lost in the background noise of a crisis far graver than a simple football match won or lost. And yet, solutions have been outlined in the long-forgotten New Development Model. The challenges are many, but the real match lies elsewhere.

Collective Intelligence: ''Alone You May Begin, But Together You Go Far'' 2676

Fatima Zahra EL hajji (Tima EL), 24 d.
1 min read.
**We often hear the saying, ''One hand alone cannot clap'', you need another hand to create sound.** This perfectly reflects the reality of working on a project in life. Working alone can take you somewhere, but rarely very far. Collective intelligence is essential for building creative projects with the potential to truly move forward. Each team member brings a unique perspective, a different way of seeing the world, diverse skills, and individual visions. What matters most is that all these differences ultimately converge toward a shared goal. To sustain the rhythm of collaborative work, listening is key. Communication forms the backbone of human relationships. When listening breaks down, so does communication, and without it, teamwork cannot thrive. Just as every boat has its captain, every team needs a leader, the person everyone turns to, both in moments of crisis and in times of celebration. The leader is the foundation of the team. And if that foundation is weak, the whole structure risks falling apart. It’s equally important that each team member understands their strengths and limitations, allowing room for others to step up and contribute. Collective intelligence achieves its full potential when the team moves as a harmonious orchestra, each member in sync, playing their part in perfect balance, working together to create something greater than any one individual could achieve alone.

Trump, Morocco, and the End of the Polisario Myth 3605

Aziz Daouda, 27 d.
In just a few short weeks, the Western Sahara issue has seen a series of rare and intense developments, marking a genuine acceleration in a case long frozen by diplomatic deadlock, strategic inertia, and hidden agendas. The Trump administration, leading an international current weary of this outdated conflict, has clearly demonstrated its desire to enter a new era, breaking away from decades of inaction fueled by the Cold War and its lingering ideological effects. For Washington, there is no longer any tolerance for the destabilization games of Algeria’s military regime, which has lost its bearings and uses this conflict to mask its own internal political, economic, and social failures. By doing so, it hinders regional development ambitions and healthy, complementary relations with a Moroccan neighbor it both envies for its successes and resents for its strong alliances with the West. Donald Trump's election reshuffled the deck. Gone are the cautious postures and fragile balancing acts between the parties. The time has come for action, transparent alliances, and the pursuit of concrete solutions. In this context, the Trump administration’s support for Morocco’s autonomy proposal is unequivocal. The Moroccan initiative is now described by the White House as the only "just and lasting" basis for resolving the conflict. During a highly symbolic meeting between Moroccan Foreign Minister Nasser Bourita and Senator Marco Rubio, the latter reaffirmed the United States’ commitment to a solution based solely on Morocco’s offer. The signals are clear: for Washington, playtime is over. Morocco is strong and reliable. It is within its rights. It is the best friend and partner in the region. It was also the first country to recognize the United States and to protect its fleet during the country’s early, difficult years. This reaffirmed American realignment comes with bold proposals. Several influential members of Congress are now considering officially designating the Polisario Front as a terrorist organization. They have a solid basis for their case, including: attacks on civilians in Smara and near El Mahbes, the unilateral breach of the 1991 ceasefire, and alleged ties with hostile powers like Iran and Russia—not to mention the confirmed presence of Polisario fighters in Syria, who are still being held there. On April 11, it should be noted, Republican Representative Joe Wilson announced his intention to introduce a bill to this effect. According to him, the Polisario Front serves as a gateway for what he calls the “Axis of Aggression” in Africa, linking the separatist group to Iranian and Russian geopolitical ambitions on the continent, posing a threat to U.S. security. He now holds in his hands a well-documented Hudson Institute report that points to close ties between the Polisario and Hezbollah, and even the PKK. The Polisario is said to be involved in arms trafficking with terrorist groups in the Sahel, the embezzlement of humanitarian aid, and more. It would be a mistake to think this logic is limited to Americans. Just last week, for example, former UK Defence Secretary Liam Fox also described the Polisario as a terrorist organization. The idea is gaining serious ground. This dynamic puts Algeria face to face with its responsibilities: the Polisario is hosted, supported, and funded on its soil. Labeling the Polisario a terrorist group would effectively remove it from the equation. Its diplomatic marginalization would further isolate Algiers, now clearly seen as a direct party to the conflict, and no longer the neutral third actor it claims to be. The mask has definitively fallen. Another country facing turbulence: South Africa. A traditional supporter of the Polisario, Pretoria is beginning to feel the impact of this strategic shift. The local press is raising questions, and voices within the ANC are calling for a reassessment of the country’s foreign policy. Several NGOs are known to be raising funds for the Polisario, but think tanks such as the Hudson Institute argue that a terrorist designation would force them to stop these operations under threat of international sanctions. The consequences could be severe for South African institutions. Already under the scrutiny of the FATF (Financial Action Task Force), the country cannot afford to be suspected of complicity with a designated terrorist entity. Banks in particular fear tighter controls and may pressure the government to change course. Tensions between Washington and Pretoria, already strained since Trump took office, risk further deterioration. The U.S. administration makes no secret of its distrust of the South African government. A possible designation of the Polisario as a terrorist group could become a breaking point in an already fragile relationship, potentially leading to sanctions, economic pressure, and heightened diplomatic scrutiny. The Western Sahara dossier is entering a new phase. The status quo no longer holds against the backdrop of international realignments, and stalling tactics are losing effectiveness. The world no longer tolerates frozen conflicts, and global powers are looking for a stable, trustworthy Africa that is open to cooperation. In this evolving dynamic, Morocco appears to have won the battle of clarity. The question now is whether its adversaries will be able to read the new balance of power. This is likely what explains and fuels the optimism of Morocco’s UN representative, Omar Hilale. In barely veiled terms, he hinted that the issue might be declared resolved to coincide with the celebrations of the 50th anniversary of the Green March, on November 6…

Magickal Tools 3602

Tupan, 27 d.
Magickal tools are more than just objects used in rituals—they are symbols of the magician’s will, focus, and purpose. In many traditions and cultures, these tools are used to direct energy, connect with spiritual forces, and create a space where transformation can happen. Whether handmade or passed down from a teacher or family member, each tool holds a special meaning and spiritual energy. Some of the best-known magickal tools come from Western traditions like Wicca, Hermeticism, and Solomonic magic. These systems often include four main tools, each connected to one of the classical elements. The wand represents Fire and the power of will. It’s used to direct energy, call on spirits, and start action. Wands are usually made of wood—like oak, ash, or hazel—and may be decorated with carvings or crystals. The athame, a ritual knife, is linked to Air (or sometimes Fire, depending on the system). It’s not used to cut physical things, but to shape energy—like drawing circles, sending away negative forces, or focusing intention. The chalice stands for Water, symbolizing emotion, intuition, and the subconscious. It holds sacred liquids—like wine or water—and often represents the womb or the divine feminine. The pentacle is a flat disc with a protective symbol, usually a pentagram. It’s connected to Earth and is used for grounding, protection, and blessing other objects. In addition to these classic tools, magicians may also use mirrors to see visions, cauldrons for transformation, bells to clear energy, or cords for knot magick. Each tradition has its own tools, and many magicians develop a personal connection with their items over time. In Solomonic and other grimoire-based systems, tools are often made according to specific rules. The materials, symbols, and even the time they are made can matter. Tools like the Circle, Triangle of Art, Sword, and Lamen are important for calling spirits and working safely. In folk magic, everyday objects—like scissors, brooms, or keys—can become powerful tools if used with clear intention. One very important tool that’s sometimes overlooked is the robe. This is more than just clothing—it marks the change from ordinary life to sacred space. Putting on a robe tells the body and mind that the ritual is beginning. Robes are often worn only during spiritual work, and their color or symbols can match the purpose of the ritual. A robe can protect the practitioner’s energy and help focus their connection with the spiritual world. It’s important to understand that magickal tools don’t have power on their own. They become powerful through use, intention, and ritual. Many magicians cleanse, bless, and charge their tools before using them. Over time, the tools absorb energy and meaning, becoming trusted companions in spiritual work. Magickal tools also help with focus. They guide the mind from the everyday world into a more sacred state. Like costumes help actors get into character, tools help magicians step into their spiritual role. Whether using an athame to draw a circle or a mirror to seek guidance, these actions open a doorway into a deeper space of awareness. Today, magickal tools are changing with the times. Digital grimoires, virtual altars, and AI-powered oracles are becoming part of modern practice. But their purpose is still the same—to act as bridges between thought and action, intention and reality, the visible and the invisible. As long as people seek spiritual connection, magickal tools will continue to play an important role—helping us focus our energy, explore our inner world, and connect with the mysteries beyond.

"Mbappé in Madrid, Hakimi in Paris: A Tale of Two Paths" 3622

Aziz Daouda, 27 d.
He was meant to be the ultimate Galáctico of the second quarter of the 21st century—the new chosen one of the Bernabéu and its demanding, football-savvy crowd. Long hailed as the jewel of French football, everything pointed to, and even made us believe, that he was destined to leave a lasting mark on Real Madrid’s history—perhaps even surpassing Zidane, the other legendary Frenchman to wear white. But football has a logic of its own, one that remains impenetrable to us mere mortals. And we’ve just been reminded of that, as not even Florentino Pérez the mythical president with a fabulous track record seems able to escape it. Barely arrived, Kylian Mbappé is already disappointing. A thousand and one excuses will be made for his early struggles. But it’s getting harder and harder to find new ones. His adaptation is sluggish, his play sterile. He seems lost on the pitch. His teammates can’t seem to connect with him. A team that, just a season ago, was steamrolling opponents now looks disjointed on the same pitch, suddenly unfamiliar. The effectiveness of the squad—with Mbappé as the only new addition, has evaporated. Quietly, but increasingly openly, the Madrid locker room is beginning to ask questions. Then came the slap in the face, twice delivered by Arsenal. The team was lifeless, their rhythm gone, goals pouring in from all sides. Real Madrid’s legendary efficiency has turned into a mirage. Did they bet on the wrong man? The long-running Mbappé saga finally concluded with a fanfare in 2024. The fans expected a new Cristiano Ronaldo. What they’re discovering is a player lacking inspiration, who doesn’t fit into the team’s collective structure, incapable of making the difference, and throwing off his teammates’ rhythm. He’s scored a few goals, but without brilliance or leadership. The weight of the merengue jersey seems too heavy for the once-wonderkid from Bondy. What remains is disillusionment and heartbreak. Real Madrid was brought to its knees in the Champions League. And it stings. Talk is growing about the president’s obsession with Mbappé, a fixation that finally came to fruition, but to what end? Pérez and his golden boy are now on the hot seat. And if Real finishes the season empty-handed, the consequences could be dire. The risk is real. Even Ancelotti doesn’t seem to believe in his team anymore. At the end of the match against Arsenal, his expression betrayed him. He wants out, probably sooner than we think. The crisis at Real is here, and as always in such cases, the coach is the first to go. The weakest link in the chain. Mbappé at Real is unremarkable. He tends to drop too deep, lacks chemistry with the team, and his body language says it all: less sharp, less committed, almost withdrawn. Vinícius and Bellingham, dragged down, have lost their spark. They’ve become ordinary, the rest of the team unremarkable. The heated argument and near-physical altercation between Mbappé and Vinícius in the tunnel speaks volumes about the tension and frustration inside the club. Has Mbappé been a curse on this team? Meanwhile, in Paris, his friend Achraf Hakimi by first name, the one Real let go has become the true leader of PSG. And PSG without Mbappé looks better than ever, even making it to the semifinals against another English team, no less. The irony is thick. It is in Paris that the counter-example shines the brightest. Achraf Hakimi, long relegated to the media background during the Mbappé era at PSG, has emerged this season as the true leader of the Parisian club. Defensively solid, offensively decisive, the Moroccan fullback is delivering top-class performances one after another. Scoring, assisting, orchestrating from the right flank, Hakimi is carrying a rebuilding PSG—with love, commitment, solidarity, selflessness, and ruthless efficiency. His stats speak for themselves: a record number of interceptions, crucial goals in the Champions League. His consistency commands respect. The captain’s armband is well-earned. More than anything, it’s his mental and tactical impact that stands out: Hakimi is no longer just a modern fullback; he’s become the cornerstone of PSG’s project. Is this the revenge of a man who was perhaps underestimated when he shared the same flank with Mbappé? Arriving at PSG with the reputation of a “Real Madrid academy product” after a stint in Germany, Hakimi now seems to remind the Bernabéu of the strategic mistake they made letting him go. Madrid sought the glitter of Mbappé but perhaps what they truly lacked was the solidity and loyalty of Achraf Hakimi. Modern football’s irony sometimes boils down to a single name, mispronounced at just the right time. While Kylian Mbappé had been hailed as the savior of Real Madrid after years of buildup, it is Achraf Hakimi, who stayed in Paris, who now stands out as one of Europe’s most influential players. Two opposite trajectories, two readings of the same summer of 2024, and perhaps an analytical error that may prove hard to correct. Mbappé chose the prestige of Madrid. He probably believed he could lift the European trophy more easily with the club that’s won it the most. He was likely tired of PSG’s repeated failures. Hakimi, on the other hand, chose continuity, stability, and a playing project that fully embraced him. Today, the stats and performances seem to vindicate the Moroccan. His influence goes beyond the pitch: he’s become a technical and mental leader, respected by the locker room, trusted by the coach, and adored by the fans. And what if it’s Hakimi who ends up lifting the trophy in 2025, with the very PSG that Mbappé once left with apparent disdain? For that to happen, Hakimi will need to shine again, this time against another English club, the same type that humiliated Mbappé, Ancelotti, Pérez, and all of Madrid. While Paris celebrates, in Madrid, doubt is creeping in. Did they pay too much for a player whose game depends almost entirely on individual bursts of brilliance? And above all, how do you make multiple stars of similar stature coexist without eroding the cohesion of a group that used to be united and solid? It would still be premature to write off Mbappé and his Spanish adventure—his raw talent remains undeniable. But this rough beginning raises an important question: what if the future of football no longer lies in glitz and glamour, but in game intelligence, versatility, and collective discipline? If that’s the case, Achraf Hakimi may already be one of its most complete symbols.

The Happiness Paradox 3641

Safaa Ouahid, 27 d.
1 min read.
Many people spend their lives chasing happiness through success, wealth, or perfect jobs only to find it remains just out of reach. But what if happiness isn’t something you need to find at all? Research suggests that joy isn’t a destination; it’s our natural state, often buried under layers of stress, unrealistic expectations, and negative thought patterns. True contentment comes not from adding more to our lives, but from removing what blocks it. At the core of lasting happiness is a simple truth: suffering arises when reality doesn’t meet our expectations. If you expect a smooth day and everything goes wrong, frustration follows. But if you adjust your mindset accepting that setbacks are part of life you reclaim peace. The key isn’t controlling external events but mastering your perception of them. True happiness often feels elusive because we misunderstand its nature. Rather than being something we must chase or achieve, research suggests happiness is our default state - temporarily clouded by layers of stress, unrealistic expectations, and negative thought patterns. The paradox lies in recognizing that lasting contentment comes not from adding more to our lives, but from skillfully removing the mental obstacles that obscure it. This realization fundamentally shifts how we approach daily living. When life inevitably diverges from our imagined scripts, we experience frustration. However, the power lies not in controlling external events, but in mastering our internal responses. By consciously adjusting our perceptions and accepting life's inherent unpredictability, we reclaim a natural state of peace. This mental flexibility transforms obstacles into opportunities for growth. Ultimately, happiness isn't a distant destination requiring perfect circumstances. It's the natural condition that emerges when we stop obscuring it with unnecessary mental clutter. By recognizing and releasing rigid expectations, questioning automatic thoughts, and embracing life's imperfections, we clear the way for contentment to arise spontaneously. This understanding liberates us from the exhausting pursuit of happiness and allows us to experience the joy that was present all along. This perspective on happiness is beautifully articulated in Mo Gawdat's book "Solve for Happy," which explores these concepts in greater depth through both personal experience and scientific research.

Escape 3724

The Ren, 29 d.
0 min read.
we know things in our minds and we know things in our hearts we're not truly alive until we know in our heart that we will die the mind can be a prison leave our heart open so we can escape

Does having had an infectious disease improve one's perception of health? A global study that questions our representations A paradox in global health brought to light 3771

Fatima Zahra Sahli, 1 mon.
2 min read.
Infectious diseases such as tuberculosis, malaria, or dengue are often seen as synonymous with suffering, lower quality of life, and in many cases, mortality. However, a large international study conducted across 187 countries challenges this assumption: people who have experienced one or more infectious diseases report, on average, a better perceived state of health than those who have never had any. Data from a global sample With nearly 88,000 participants, this study is based on a questionnaire distributed both online and on paper in some countries, including Morocco and Algeria. Researchers examined two key pieces of information: the participants’ experiences with nine infectious or parasitic diseases (including typhoid, cholera, and filariasis) and their response to a simple question: "How healthy do you feel on a scale of 1 to 11?" Surprising but consistent results The results are unexpected: people who have contracted at least one of these diseases rate their health better than those who have never had one. This phenomenon is even more pronounced among those who have had multiple infections. On a scale from 1 to 11, non-exposed individuals had an average rating of 7.4, compared to 8.3 for those with multiple exposures. Even though the statistical difference is modest, it remains significant. This result was confirmed through various statistical methods, including mixed models that accounted for country differences and propensity score matching to reduce bias. Hypotheses to explore Why do people who have been ill feel generally healthier? Several possibilities can be considered: A psychological resilience effect: Having overcome a serious illness could boost confidence in one's body. An implicit comparison: These individuals may feel "healthy" in comparison to what they have experienced. A selection bias: Only people who survived and regained good physical condition participated in the survey. What does this mean for Morocco? In Morocco, as in other middle-income countries, infectious diseases remain a reality, especially in rural areas or among vulnerable populations. However, these results might encourage a rethink of our health prevention and education campaigns. Instead of focusing solely on the fear or severity of diseases, it could be beneficial to adopt a more positive approach, highlighting the skills developed by individuals who have overcome an infection: endurance, knowledge of the body, and adaptability. Additionally, using simple indicators such as self-reported health could be useful in Moroccan public policies. Cost-effective to implement, these indicators provide a global sense of well-being that is difficult to measure with biological analyses alone. Conclusion: when the experience of illness becomes a strength This study invites us to deconstruct a widely held belief: having suffered from an illness does not necessarily mean one will feel more vulnerable afterward. For many people around the world, and perhaps in Morocco as well, illness is experienced as a formative trial. What if the key to better mental and physical health lay in how we perceive our own bodies? Invitation to read the article: I invite you to read this interesting article that explores the psychological factors influencing sports performance in Spanish elite athletes. The study highlights key elements that can enrich our understanding of the links between sports psychology and success on the field. You can read the full article here: https://www.sciencedirect.com/science/article/pii/S0033350625001039

Are Wydad and Raja really that weak??? 3842

Aziz Daouda, 1 mon.
1 min read.
In the Monday, April 14, 2025 episode of my weekly sports show “Sports with Aziz Daouda” on Barlmane Radio, I revisited the brilliant performance of the Moroccan U-17 national team at the Africa Cup of Nations, applauding the outstanding display by the *“Atlas Cubs”*, who delivered a high-level performance in this prestigious continental tournament. I also discussed the Casablanca Derby between Wydad and Raja, held at the Mohammed V Complex — commonly referred to as "Donor" by the people of Casablanca — which has recently reopened after a complete renovation. I recalled the history of the stadium, which is part of a broad program aimed at modernizing Moroccan sports infrastructure in preparation for hosting CAN 2025 and the 2030 FIFA World Cup. I especially commented on the decision by the ultras of the two major Casablanca clubs to boycott the derby and the supposed impact of this decision on the match. I also pointed out that the stadium now presents a new face, both in terms of the quality of the pitch and the noticeable improvement in television coverage. At the end of the show, I highlighted and discussed the innovations in refereeing that FIFA plans to introduce starting from the next Club World Cup, scheduled to take place in the USA next summer. Below, you will find the link to the episode, which is in Moroccan Darija. I invite you to comment on my remarks and, above all, to share your views on the show, as well as to send me your suggestions and proposals to improve the concept. Thank you in advance!
youtu.be/vlIe0VLCqQ0?si=3CR4TQv5...

"The Arc of History: Morocco Advances, Algeria Stalls" 4149

Aziz Daouda, 1 mon.
Diplomacy, regional geopolitics, and strategic interpretative dynamics in North Africa have evolved profoundly over time. The turning point came in 2007, when the UN Security Council welcomed Morocco’s autonomy initiative, paving the way for a definitive resolution of the Sahara issue within the framework of Moroccan sovereignty. This was a difficult choice for Morocco, but a deeply pragmatic one. The initiative was part of a long-term vision of regional integration, based on cooperation and complementarity. Seeing Algeria mired in its contradictions, Rabat believed it could offer a lifeline. But perhaps Morocco underestimated the instability of its neighbor's regime—either incapable or stubbornly unwilling to adjust course. Rather than seize the opportunity, Algiers chose escalation, multiplying hostile statements and provocative actions. The change in Algerian leadership had sparked some hope for a thaw in Moroccan circles. The King of Morocco went as far as issuing two solemn appeals for dialogue. The response: a categorical rejection. Instead of proposing an alternative, Algeria has persisted in a strategy of confrontation, ignoring new geopolitical dynamics. Belligerent rhetoric and unilateral decisions against Morocco have grown in number. Algiers is sinking deeper into denial, detached from contemporary geopolitical realities. One may well wonder if Algerian decision-makers live in the same world as everyone else. During the 2024 vote on the UN resolution renewing MINURSO’s mandate, Algeria—despite being a non-permanent Security Council member—found itself isolated and powerless. A moment as pathetic as it was revealing. The overwhelming support of Arab and African nations for Morocco’s territorial integrity, alongside the growing shift of many states toward Rabat’s vision, has done nothing to shake Algeria’s stubbornness. Spain’s decision to embrace Morocco’s autonomy plan sent Algiers into a symptomatic fit of hysteria. President Macron’s letter and his subsequent speeches further aggravated Algerian authorities, who eventually backed down—without gaining anything in return but humiliation. No constructive proposals have ever emerged from Algiers. Nothing concrete. Nothing useful. It’s as if insult, slander, and defamation have now become legitimate diplomatic tools. Their statements have grown increasingly virulent—sometimes downright vile—betraying a loss of emotional control. More recently, following a clear reaffirmation of U.S. support for Morocco’s autonomy plan, Algeria issued a statement riddled with ambiguity, approximations, and glaring editorial weaknesses—in both French and Arabic. It read like the incoherent mumbling of a groggy boxer, staggering after a technical knockout. This communiqué can be interpreted in multiple ways, all revealing the same disarray. It first appears to reflect a desire to dilute the importance of the U.S. message by drowning it in a muddle of distorted legal references, shaky historical reminders, and absurd ideological arguments—a clumsy attempt to minimize the impact of American support on domestic public opinion and the few remaining allies. It also reveals a form of misunderstanding—feigned or sincere—of current diplomatic realities. The Algerian decision-making circles cling to an obsolete reading of the issue. Do they really believe in a possible reversal? They imply that international positions remain ambiguous or negotiable—despite all evidence to the contrary. If they truly believe that, they’re alone in doing so. Above all, the statement reflects a stubborn refusal to accept facts. Algeria likely understood the American message: a clear and renewed endorsement of Morocco’s sovereignty over its Sahara. But for reasons of internal politics and regional posture, it chose to ignore it—an attempt to save face… but is that truly sustainable? With each passing day, Morocco’s position on the international stage grows stronger. Pragmatism, consistency, active diplomacy, and strategic intelligence are paying off. Morocco’s internal front remains solid, united, and unwavering—a major asset. The diplomatic momentum driven by Morocco is now shared and supported by the world’s major powers, in a geopolitical context where economic and security interests prevail over outdated slogans. Algeria, by contrast, remains stuck in a rigid and sterile posture—to the detriment, it must be said, of its own people, held hostage by an issue they were never genuinely consulted about. For nearly 50 years, they’ve endured the consequences of ideological stubbornness without the slightest tangible benefit. And things could get even more complicated. By now antagonizing Sahel countries—particularly Mali—Algeria is compromising even its traditional alliances. Russia is watching with concern as instability spreads across a region it views as strategic. One wonders what direction Algerian diplomacy is taking—and whether anyone lucid is still at the helm. The fact that Staffan de Mistura was questioned at the U.S. Department of State is telling—especially since he was received by a subordinate. Lisa Kenna, in charge of political affairs, conveyed a clear message: the U.S. wants a swift resolution, and there is now only one solution on the table. With no room for negotiation, his role is to urge the parties to align with that solution. Among those parties, Algeria stands front and center—whether it likes it or not. As if that weren’t enough, Congressman Joe Wilson announced plans to submit a bill designating the Polisario Front as a terrorist organization due to its ties with Iran. The initiative is highly likely to succeed. The noose will tighten even further around the Algerian regime, which will have lost all room for maneuver. It is time to put an end to this ideological charade—these puppets still waving outdated slogans in the corridors of the African Union, at the expense of the exhausted Algerian taxpayer waiting in endless lines for milk and cooking oil. The patience, wisdom, and perseverance of the Moroccan Kingdom are bearing fruit. Morocco always knew it was just a matter of time. Those who doubted it now understand: you don’t trifle with the interests of one of the world’s oldest nation-states. Algeria could have avoided this debacle—had it ever had the clarity to see what was obvious to everyone else: the course of history.

Enochian Magick 4346

Tupan, 1 mon.
Enochian magick is a ceremonial magical system developed by Dr John Dee, a renowned Elizabethan scholar and astrologer, and Edward Kelley, his scryer, in the late 16th century. This system is based on communications they claimed to receive from angels, showing a complex cosmology, language, and set of rituals for engaging with these celestial beings. At its core, Enochian magick tries to be a shortcut to the gap between humanity and higher spiritual realms, offering practitioners access to deep spiritual insights and divine energies. The foundation of Enochian magick lies in the angelic language, known as Enochian, which was revealed to Dee and Kelley during their scrying sessions. This language includes a unique alphabet, vocabulary, and syntax, believed to be the language spoken by angels and by the prophet Enoch. The Enochian Keys or Calls, a series of invocations in this strange language, are used to summon angelic beings and open the gates to higher realms known as the Aethyrs. These Aethyrs are described as thirty spiritual planes, each progressively closer to the divine source, with angels guarding and governing their mysteries. The experience of going through the Aethyrs is seen as a journey of spiritual ascent and self-transformation. Central to the system are the Enochian tables or Watchtowers, which are complex grids of letters representing the elemental forces of Air, Fire, Water, and Earth. These Watchtowers are divided into quadrants, each associated with specific angels and energies. Practitioners use these tables to invoke the angelic rulers of the elements, looking for their guidance, protection, and assistance in magickal workings. The Tablet of Union, a smaller grid connecting the elements through Spirit, integrates these forces into a cohesive whole. Another critical tool is the Sigillum Dei Aemeth, a complex diagram with divine names, placed beneath a crystal ball or black mirror to facilitate angelic communication. Enochian magick emphasizes the practitioner’s purity of intent and spiritual alignment. Rituals are complex and demand precision, often involving sacred geometry, divine names, and invocations to create a sacred space and establish contact with angelic entities. The system also includes protective measures, ensuring the practitioner is shielded from any disruptive or overwhelming energies encountered during the work. The presence of higher divine forces, such as the sacred names of the Almighty or the supreme angelic hierarchy, is invoked to maintain balance and control throughout the process. Modern interpretations of Enochian magick vary widely. Some practitioners view the system as a pathway to direct communication with angelic beings and an exploration of divine mysteries. Others interpret it as a symbolic framework for inner spiritual growth, with the angels and Aethyrs representing aspects of the self or stages of consciousness. This perspective aligns Enochian magick with psychological and archetypal approaches to spirituality, emphasizing self-discovery and transformation. Enochian magick is regarded as one of the most intricated and powerful systems in Western occult tradition. Its unique combination of divine language, sacred symbols, and celestial hierarchies offers practitioners a profound tool for accessing higher spiritual realities. Whether approached as a mystical system for engaging with angels or as a symbolic journey of personal enlightenment, Enochian magick continues to inspire and challenge those who delve into its depths.

Questions About Food Security ! 4383

Fatima Zahra EL hajji, 1 mon.
3 min read.
**Food security is defined as a state in which all people, at all times, have physical and economic access to sufficient, safe, and nutritious food that meets their dietary needs and preferences for an active and healthy life. ** This widely recognized definition, first introduced at the 1996 World Food Summit in Rome and later refined in 2001, highlights four essential pillars: availability, accessibility, utilization, and stability. It emphasizes not only the quantity of food but also its quality—both are critical for supporting health and overall well-being. While this definition presents an ideal vision, the global reality is far more complicated. **Is food security still a challenge in the world today?** Unfortunately, the answer is yes. Millions of people continue to struggle with hunger and inadequate access to nutritious food. According to the 2023 State of Food Security and Nutrition in the World (SOFI) report, 733 million people faced hunger in 2023—one in five of them in Africa. Alarmingly, global hunger levels have shown little improvement over the past three years. Compared to 2019, an additional 152 million people are now undernourished, marking a significant setback. In fact, the report notes that current hunger levels resemble those last seen in 2008–2009, effectively erasing 15 years of progress. If current trends continue, 582 million people are projected to remain chronically undernourished by 2030, with half of them in Africa, putting the Zero Hunger goal at serious risk. Despite these challenges, considerable efforts have been made to improve food security. In 2022, the World Food Programme (WFP) provided food assistance to over 150 million people across more than 120 countries. The Global Agriculture and Food Security Program (GAFSP) has invested over $2 billion to support smallholder farmers in low-income countries. Initiatives like the FAO’s Hand-in-Hand also focus on addressing hunger and poverty hotspots by promoting agricultural development. This brings us to a key question: **Why does food insecurity persist despite global interventions?** The main challenges of achieving global food security that we often hear about include: conflict and political instability, which disrupt food production, transportation, and markets; climate change and natural disasters, which damage crops, reduce yields, and threaten food supply chains; poor infrastructure and weak supply systems, especially in rural or remote areas, which hinder effective food distribution; and economic shocks and global market disruptions, such as those triggered by the COVID-19 pandemic or the war, which drive up food prices and reduce availability for millions of people. When we look at the current state of global food security, we are left with critical questions: **Where are the gaps that prevent global food security from being achieved? Are they in the efforts used to address food insecurity? In our understanding of the challenges surrounding food security? Or in the way we define global food security itself?** Food security is often associated with the concept of "Zero Hunger," but the two are not synonymous, nor is one simply a subset of the other. Achieving food security means achieving Zero Hunger, but the reverse is not necessarily true. It is possible to provide enough food to prevent hunger and allow someone to survive, yet this does not equate to fully achieving food security. Food security goes beyond merely ensuring that people are not hungry. It involves providing access to a balanced and nutritious diet that meets both the quantity and quality of food needed to support a healthy life. True food security means individuals not only have enough food to avoid hunger, but also the proper nourishment to maintain health and well-being in the long term. **But what exactly does "food" mean in the context of food security?** In other words, what are the essential elements of food that must be sufficient in both quantity and quality to promote good health? We understand that food can be broadly divided into two main categories: cultivated food, which includes grains, vegetables, fruits, and legumes, and animal-based food, which includes meat, dairy, and eggs. In terms of price, animal-based foods are typically more expensive than cultivated foods due to the costs associated with raising animals, including feed, land, and labor. This price disparity can create barriers to access, particularly in low-income communities where people may prioritize quantity over quality. However, both categories are essential for a balanced diet. Cultivated foods provide important carbohydrates, fiber, and micronutrients, while animal-based foods offer high-quality proteins and essential fats, as well as key vitamins and minerals like vitamin B12 and iron. Achieving food security requires access to both types of food. In other words, the challenge lies in identifying an optimal strategy for selecting key elements from both categories and focusing efforts on ensuring their availability. Rather than dispersing resources across a broad range of foods within the same category or with similar nutritional value, we should first prioritize the most essential nutrients and food types. Then, efforts should be concentrated on making these critical foods accessible, affordable, and sustainable for all populations with reasonable prices. This targeted approach can help bridge the gaps in food security, ensuring that people not only have enough food but also the right kind of food to promote long-term health. Many of us may perceive food as a trivial part of daily life, something we take for granted. However, when a crisis strikes—such as during pandemics or wars—people quickly rush to secure food, highlighting its fundamental role in survival and stability. This behavior underscores how essential food is, not only for day-to-day living but also for maintaining societal resilience during times of uncertainty.

The Objective Truth 4456

THEJEDI, 1 mon.
In this story, an opinion is shared that one of the many hallmarks of an almost perfect human being is objectivity. Of course nobody is perfect, and there is no way anything or anyone can be perfect. But every day, our constant struggle is to become better versions of ourselves than we were a day before. In this journey, one of the very important items that one can pick up is the ability to be clearly objective. As the old saying goes, everything has its pros and cons. It is in the same way that no one can be right all the time. Therefore, possessing the ability to distinguish between when you are just sure you are right, and when you can clearly see that you are wrong, and then going ahead to admit your wrong is key to getting nearer to perfection. It is totally okay to be wrong. Heck! I may even be wrong with these claims.

For once, the PJD is proposing to set up a national sports council 4766

Aziz Daouda, 1 mon.
4 min read.
It's not customary, but this Sunday, April 6, 2025, the article is about sports. I don't usually like to talk about it unless I'm forced to. It's paradoxical, given that I've dedicated my life to sports and made it my profession. Many are convinced that it's very difficult to make changes, as mediocrity is deeply rooted, good intentions are disrupted, undesirable skills are present, dedication is not valued, and honesty is perceived as questionable. The opportunity arose due to two political parties, as it's not common for both parties to show interest in sports within a week. The PJD and the FFD have done so. I found this very interesting because usually, parties only address the subject after unacceptable results. Then, succumbing to emotion, they take advantage of the situation to question the government and, for a while, take a stand, criticizing the responsible minister and blaming the federations. This was the case recently following the disappointing results at the Paris Olympics. Afterwards, there was complete silence. During the preparation of electoral campaign programs, some parties, though rare, mention sports in simple narratives that are generally devoid of meaning; just to say it's important, without specifying why or how they plan to address it once in parliament or government. This quickly translates into a lack of vision in the inaugural speeches of prime ministers, now chiefs of government. We settle for a few phrases picked up here and there to say that sports are not forgotten. From memory, I can cite a few exceptions that confirm the rule. The Ittihad Addoustouri, in its program at its creation, dedicated a good chapter to sports. I contributed significantly to it. The USFP, during the last elections, also invited me to a reflection that served as the basis for the party's program. I also remember participating in similar work a long time ago with the Istiqlal under the impetus of Si Belmahi, the valiant president of the FRM cycling federation. This time, it's the PJD that has taken a stand by proposing, according to the press, a bill to create a National Sports Council in place of the current responsible department, namely the small sports department under the Ministry of National Education, Preschool, and Sports. The structure of Si Akhanouch's Government and its revised version continues to astonish, reducing sports to a simple department without prominence among the prerogatives of a ministry bogged down in endless reforms, without us seeing the end of the tunnel. Since independence, national education has been in perpetual reform. The latest one dates back to just last week. Let's hope it's not the last. Since this attachment, the two ministers in charge seem not to have time for sports. The PJD has come boldly with this project, which is not new. The first sports conferences in the early sixties already mentioned it. Since then, sports have experienced at least 14 or 15 upheavals, going from an independent department to being attached to youth, national education, passing through a secretariat attached to the prime minister. It was even attached to labor during the time of the late Arsalane El Jadidi. Sports will continue on its path with more or less success, but mostly repetitive failures. The only time it experienced some stability was during the time of the late Abdellatif Semlali, who still holds the record for longevity as a sports official. His tenure as Secretary of State and then Minister lasted eleven good years. We talked then about a sports takeoff. It was a relatively happy period that saw a restructuring of the sports field with sponsorship, the second round in the World Cup, the creation of the National Athletics School, and a resurgence of youth in more than one sport discipline. The PJD, which led the government, didn't it realize the malaise that sports were experiencing during its ten years of glory? Better late than never. Moving to a sports management system that escapes political time is a necessity. It's an evident demand made by many specialists for a long time, without the political world following up. Sports time is longer than political time. Preparing high-level athletes requires 7 to 8 years of continuous and linear work. Sports performance requires time and stability. The number of ministers in charge of sports who have succeeded each other in a short period shows how much we need this stability, and that's one of the flaws, but not the only one. Due to ignorance of this history, some say that the project is inspired by what happened in France with the creation of an agency to handle sports. This is completely false. The demand in Morocco is much older. For about forty years, it has been discussed. Already during the government of Driss Jettou, it was on the table but did not succeed for many reasons, including a certain resistance that does not want this highly promising sector to leave the political sphere. National sports can only thank the PJD for this bold move, even if it doesn't have much chance of succeeding, given how things are going in the current parliament. The PJD, being largely in the minority and without real support from its partners in the opposition, will have at least succeeded in opening the debate in the right direction. The supporters of Si Benkirane rightly refer to the royal letter of 2008. They cite the law 30.09 without saying that it was catastrophic for national sports. This could be the subject of a future article. The second party that raised the issue of sports did so just yesterday. It is the Front of Democratic Forces. The party, under the leadership of Si Mustapha Benali, has brought back to the forefront the discussion of public sports policies with an extremely wide and varied panel of specialists and sports leaders, and in the presence of representatives from political parties of the same persuasion. The debates were of very good quality with a broad consensus around solutions that seem obvious and the surprise that they are not being implemented. This kind of debate is as necessary as it is urgent. Morocco, which makes sports and football in particular a driver of development, cannot wait any longer, lest it see its colossal efforts wasted and thus dangerous for its near and distant future.

Bardella in Israel, the reciprocal disgrace of an unnatural rapprochement 5240

Aziz Daouda, 1 mon.
This article is by my friend Larbi Bargach. It is highly relevant and demonstrates a balanced historical and political analysis, supported by logical reasoning and objectivity. I present it here for your consideration. It was published on ODJ, and you can find the link below. The European far-right in general, and the French far-right in particular, has made a spectacular rapprochement with the far-right government currently in power in Israel. What seemed unthinkable only a few years ago is now a reality. This situation has made the National Rally the most loyal ally of the Israeli government. This alliance, seemingly unnatural at first glance, is not so when one considers their intertwined histories and current events. Indeed, the ideology of these two far-right movements is rooted in racism and exclusion. While the French far-right claims to have rid itself (which remains to be proven) of one aspect of its historical racism—anti-Semitism—its Israeli counterpart appears to be afflicted by a sort of "Stockholm syndrome" inherited from German Nazism. No Jew or Israeli worthy of the name can accept the horrors committed by the IDF in service of pseudo-Nazis who claim to be Israeli. Many Israelis and others, though currently a minority, are outraged by the ongoing massacres. Ironically, they are accused of anti-Semitism by others despite being Jewish—and some of them practicing Jews. Their numbers will grow if we refer to Jewish history, which has given humanity many righteous individuals. The two far-rights ultimately unite in their shared hatred of the Muslim world, caricatured and underestimated. No one can imagine this rapprochement is sincere: it stems from Netanyahu's political opportunism—who will stop at nothing to avoid prison—and Marine Le Pen's attempt to erase the dark parts of her personal history tied to her late father's anti-Semitic past. For this rapprochement to take shape, a context was required: the October 7 attacks—brutal assaults legally classified as "terrorist" due to their targeting civilians and involving hostage-taking. These attacks benefited Hamas, now more popular than ever in Gaza and the Arab-Muslim world but certainly not the Palestinian cause. Gaza remains under embargo, dependent on international aid, devastated, and without viable prospects. This is not Hamas's view; they rightly believe October 7 forced Israel to reveal its less appealing face: that of a colonial state illegally occupying lands attributed to Palestine by the UN; that of a violent state rooted in vengeance and lawlessness. Paradoxically, this violence from the Israeli army—largely supported by the United States—has proven ineffective. Today, apart from a few religious fanatics on both sides, no one believes in a military solution. Israel has been bombing Gaza for over a year and a half without tangible results; quite the opposite. Hostages could only be freed through negotiation, and Hamas has strengthened politically internally: it remains the sole entity capable of maintaining security in Gaza. Internationally, even the United States engages with its leaders. Israeli policy destroys internal cohesion with unprecedented mobilization of its population against its leaders. Many Israelis are leaving Israel; the figures are alarming. The country has become a pariah worldwide, with growing anti-Semitism every day. Voices of wisdom within Israel are silenced: Haaretz, Jerusalem University, and other peace advocacy groups are deprived of funding and threatened with extinction. This ostracism also affects French media close to French far-right ideas. Israeli journalist Charles Enderlin—a genuine humanist and former Antenne 2 (now France 2) correspondent in Israel—is no longer seen on French television. Nor are images of ongoing massacres in Gaza. It is true that Trump's arrival relegated Europe to a lower division. Europe finds itself in an unprecedented position since the Middle Ages—a time when Muslim civilization was dominant and illuminated by its philosophers and scientists. The opportunistic alliance between racist Israeli and European movements cannot obscure recent Holocaust history. That French far-right groups align with Israeli extremists attempting to deport Palestinians almost follows genetic logic; but it is an absolute disgrace for Jews—a people who suffered deportation atrocities. The Middle East issue is complex; it deserves more explanation. Two concepts clash when addressing such delicate topics: truth—principally plural—and supposed reality—presumably singular. Everyone has their truth, all deserving to be heard. Hamas’s perspective rests on several logics: - The failure of Oslo Accords sabotaged by today’s far-right government in power. Rabin—a sponsor of these accords and great Israeli general—viewed them as a belated ambition for peace; Netanyahu fiercely opposed them. - Frustration over being denied results from Palestinian elections won by Hamas against Mahmoud Abbas. This logic does not justify terrorist attacks but may explain them. Miami's Holocaust museum explains—without justifying—the Nazi horrors through humiliation suffered after Versailles Treaty (1919). Similarly, October 7 can be explained by Gaza's blockade or humiliations inflicted on Palestinians at checkpoints. The Palestinian cause is often instrumentalized by certain Arab regimes as a distraction from internal demands yet remains central to global geopolitics—more complicated than before 1993 and more urgent than ever. Contrary to Bardella or Netanyahu’s narrative attempts, Jews and Muslims have coexisted for long periods: expelled together from Spain (1492–1610), no Jew was deported from North Africa during WWII; pogroms belong more to European history than Arab-Muslim history. Could Homo sapiens—“wise man”—finally remember his name before it’s too late? Larbi Bargach
lodj.ma/Bardella-en-Israel-le-de...

Only education can counteract incivility and aggression in society... 5632

Aziz Daouda, 2 mon.
A Caïd copiously wedged in public by a young girl in Témara. Another had his head smashed in and his arm broken in the peaceful Oasis of Aoufous. A third was generously slapped in Mohammadia. A policeman stabbed in the neck by a young man who had come to lend a helping hand to his mother, a shopkeeper occupying the public space. A teacher savagely attacked with a knife by a pupil in Erfoud. A colossus causing chaos in the beautiful Rabat city railway station. A road accident not far from Merzouga, where a speeding driver hit a peaceful American tourist who had come to enjoy the wonders of the Kingdom; both died instantly. That's too many violent incidents for one week. Far from conducting a psychological or psychiatric analysis of these cases, we can nonetheless find similarities and a few points in common, namely: incivility, overexcitement, violence and obvious distress, provoking strong emotion at the scene and commotion among those confronted with these news items in the media. One wonders whether we are not confusing people suffering from proven mental disorders with ordinary citizens who, at some point, may disrupt public order or commit unforgivable or even irreparable acts. This is not a misguided shortcut, far from it. Back in 2022, the HCP told us that 48.9% of citizens suffered from mental disorders. Who is going to rush at a policeman with a knife in his hand or drive without measuring the danger, if not someone who is abnormal? Who doesn't respect the life of others if not someone monstrous? Would the woman who rushed at the civil servant have done so if she were psychologically stable? Any dangerous behavior, any action that disrupts public peace and quiet is indicative of latent evil. At times of great distress, it will manifest itself in excess and aggression. Distress and psychological instability are often interconnected, indicating deep-seated anxiety, a probable lack of affection and self-esteem, and hidden suffering in the family, at school, at work and in society. Harassment, fatigue, alcohol and drugs are never far away. This leads to, and legitimizes in the eyes of the individual, acts that he or she may, however, regret in the moments that follow. Negative impulses appear at times of stress and are common when we are sleep-deprived. Everyone knows that aggression is more than present in our daily lives during Ramadan. Insulting, slapping, speeding and stabbing all have a common denominator. The loss of self-control reveals a deep-seated psychological instability. Various situations will bring this weakness to the fore when, for example, we feel that our dignity has been damaged, our honor impugned, our honorability scorned by the actions and behavior of others. So, we act, and unfortunately, we act badly. It has to be said that when it's not a question of real illness but rather of acquired or suffered behavior, then the lack of instruction, of education, will have played a fundamental role in the formation of deviance. A lack of education in the family, at school and in society is the lever that generates a lack of respect, tolerance and self-control. Education remains the only vector for socialization. The family and then the school are the first structures of socialization. It is here that future citizens learn the rules of community life, respect for the integrity of others' bodies, politeness and respect for others. This is where peaceful interaction in society is shaped. Clearly, the failure of families to play their vital role, the absence of clear points of reference and positive role models, the proliferation of repetitive nihilistic discourse and destructive propaganda promising a better world elsewhere, all encourage disrespectful, aggressive and violent behavior. Don't Moroccans feel unhappy? Families, schools, clubs and associations of all kinds must develop young people's benevolence, solidarity and empathy, enabling them to better understand the emotions of others and avoid brutality. Activity, particularly physical education from primary school onwards, has a lasting impact on emotional education and conflict management, through obedience to pre-established common rules that are respected by all. Playing sport helps children learn to manage their emotions, thereby reducing petulance. Young people learn to express their frustrations in ways other than violence. This helps to drastically reduce tensions. Mediation by referees enables conflicts to be resolved and respectful behavior to be integrated from an early age, resulting in calmer relations in the community. Adults and institutions must play their role as role models, teachers first and foremost. Their qualifications must not be approximate, either in technical terms or in their ability to pass on values. If aggression and violence are on the increase, it's because adults, parents, teachers and authority figures have failed. Are they aware of this? Those in power must understand that there is no alternative to education, and to achieve this, school codes, fashions and curricula must be revisited and geared towards socialization values. Teachers must be properly trained and no longer recruited on the job. Tinkering with physical education at primary school needs to stop. This subject is extremely important from a very young age. It needs to be strengthened later, in colleges and lycées, with more hours taught by qualified, volunteer teachers. Finally, sport must have a proper place in universities. It's a shame that this won't be the case in 2025. The world of sport must play its part and assume its responsibilities. It's hard to believe that the number of members of sports clubs and associations is still very low, at just over three hundred thousand. For some time now, it has been thought that religious education alone was capable of fulfilling the mission of teaching values. This has not worked, and we need to recognize this without demagoguery and with courage. Our prisons are overcrowded with young people who would have no business being there if the system really worked. Favoring punishment alone to deal with incivility and aggressive behavior is not efficient. Only by taking an educational approach can we better understand the underlying causes and take lasting action on any damaging phenomena. This is the only way to bring about change and bring about lasting social harmony and prosperity.

The Real Reason Scientists Keep Going 5714

Anas Bedraoui, 2 mon.
They say the hardest thing to do is research. I mean science, right? But you have no idea how fun it actually is. When you're surrounded by a team of geniuses, each one bringing a different skill to the table, something magical happens. It's not a competition. It’s a quiet orchestra of minds. Everyone has their own zone of brilliance, and yet, everyone stays humble. Why? Because we all know that knowledge is never complete. You know things I don’t. I know things you don’t. And that’s perfectly fine. That’s how we grow. The beauty of research isn’t in instant success. It’s in the struggle. It’s in those long days and nights spent reading papers, writing code, running experiments, and getting nowhere. And then suddenly, a small insight hits you like lightning. A pattern. A correlation. A concept that no one else has connected before. That moment when something clicks—that’s the moment you realize why you do this. But let’s zoom out. In the grand scheme of things, your work is just one drop in an ocean of scientific progress. And still, that drop matters. You publish. Someone reads your paper, maybe in another continent. They find value in it. They cite it. You see the citation. You go read their work. You learn from them. The cycle continues. It’s not just about writing papers. It’s about being part of a living, breathing organism called the scientific community. We build on each other’s ideas. We test them. We prove some wrong. We evolve. There’s joy in that. There’s joy in knowing that your frustration today might lead to someone else’s breakthrough tomorrow. There’s joy in watching your idea, once scribbled in the corner of a notebook, become the basis of someone else's research question. And maybe, just maybe, someone will look at your name and think, This is the paper that helped me. That’s what makes research beautiful. That’s what makes it fun. And that’s the spirit behind BLUWR—a collective of curious minds, building science not for credit, but for the love of it. A place where ideas grow, where collaboration thrives, and where research feels like what it was always meant to be: deeply human.

The Kybalion 6060

Tupan, 2 mon.
The Kybalion is a work on Hermetic philosophy, attributed to the "Three Initiates" and published in 1908. It claims to have the essential teachings of Hermes Trismegistus, a mythic figure associated with ancient wisdom and esoteric traditions. The book outlines fundamental principles that serve as the foundation of Hermetic thought, offering a framework for understanding the universe and the laws that govern reality. Hermeticism traces its roots to ancient Egypt and Greece, blending mystical, philosophical, and scientific traditions. Hermes Trismegistus, often associated with the Egyptian god Thoth and the Greek god Hermes, is credited with transmitting esoteric knowledge to humanity. Though The Kybalion was published in the early 20th century, it is based on these ancient teachings, synthesizing them into a concise guide to universal laws. At the core of The Kybalion are the Seven Hermetic Principles, which serve as keys to understanding both the material and spiritual aspects of existence. The Principle of Mentalism states that "The All is Mind; the Universe is Mental." This principle suggests that reality originates from a universal consciousness, emphasizing the power of thought and perception in shaping one’s experience. The Principle of Correspondence states that "As above, so below; as below, so above." This doctrine asserts that patterns repeat across different planes of reality, linking the microcosm and macrocosm in a harmonious order. The Principle of Vibration states that "Nothing rests; everything moves; everything vibrates." This idea posits that all things, from matter to thought, exist at varying frequencies of vibration, influencing their form and function. The Principle of Polarity states that "Everything is dual; everything has poles." This principle highlights the dual nature of existence, where opposites are actually extremes of the same fundamental reality, allowing for transformation and balance. The Principle of Rhythm states that "Everything flows, out and in; everything has its tides." It describes the cyclical nature of reality, from the rise and fall of civilizations to the emotional highs and lows of human experience. The Principle of Cause and Effect states that "Every cause has its effect; every effect has its cause." This law asserts that nothing happens by chance, reinforcing the interconnectedness and structure of the cosmos. The Principle of Gender states that "Gender is in everything; everything has its masculine and feminine principles." This principle extends beyond biological sex to the presence of creative and receptive forces within all aspects of nature and consciousness. Since its publication, The Kybalion has significantly influenced various spiritual and philosophical movements. It has shaped several teachings of esoteric traditions, and even aspects of modern self-help and personal development literature. Its emphasis on mentalism and the power of thought resonates with contemporary ideas like the Law of Attraction and quantum consciousness theories. Despite its impact, The Kybalion has also faced criticism. Some argue that it simplifies or misrepresents traditional Hermeticism, drawing more from 19th-century occultism than authentic ancient texts. Others question its practical application, seeing it as abstract metaphysical speculation rather than a guide to tangible spiritual development. Regardless of its origins or controversies, The Kybalion remains a thought-provoking and influential work in the realm of esoteric philosophy. Its principles provide a framework for understanding the nature of reality, encouraging seekers to explore the deeper workings of the universe and their own consciousness. Whether approached as a mystical guide or a philosophical treatise, The Kybalion continues to inspire those drawn to the study of hidden knowledge and universal truths.

A Childhood Faded Too Soon 6179

Fatima Zahra EL hajji, 2 mon.
1 min read.
**Wreckage and ruin stretch endlessly. All is gray—everything blends into the color of sorrow and fear. Barefoot, she runs toward her shattered home, her eyes searching, her voice pleading, "Buppy! Buppy!" ** A gentle voice calls from behind, "Come back. It's dangerous here." "I'm looking for my dog, Buppy," she responds softly. "It was the last gift from my mother before she died." He looks at her, his expression weighed down by grief. "Buppy went to join your mom in a beautiful place—a place far better than this." She understands, her gaze lowering. Yet, she walks forward, her heart heavy but her steps steady. Not far away, a small girl stretches her fingers toward a key dangling from a broken door. A boy watches her curiously. "What are you doing?" he asks. "I want to keep the key," she whispers. "As a memory of our home. Can you help me reach it?" He hesitates, swallowing the tears that burn his eyes, then takes the key and places it in her open hand. She nods gratefully and walks away, never looking back. Nearby, a brother and sister play barefoot in the dust. Their laughter is edged with sadness, their smiles heavy with unspoken burdens. The boy's face looks pale and chilled. "Aren't you cold?" someone asks. "Where's your jacket?" "I have one," he replies. "Then why aren't you wearing it?" "I gave it to my sister," he answers simply. "Why?" "Because I'm a man," he says quietly. "And she needs it more." A pause lingers before the next question. "What do you want to be when you grow up?" "A doctor," he says, his voice wavering. "But... but..." The weight of that unfinished thought hangs in the air—his eyes speak the impossibility he cannot voice. *They are children by age, yet their eyes and words reveal a reality far beyond their years. They have grown up too soon, their innocence taken by a world they did not choose.*

Morocco's immeasurable archaeological wealth and the rewriting of history... 6348

Aziz Daouda, 2 mon.
Morocco has just decided to equip itself with a new archaeological museum, and it's thinking big. It will be the largest of its kind in Africa, covering an area of 25,000m2. It's both enormous and flattering. Some people will talk of excess, or simply fail to see the point. To this we must quickly retort: think again. If Morocco has always been considered to be of great archaeological interest, this interest has never been greater, except since the latest finds: the oldest homo sapiens fossil at Jbel Ighoud, not far from Safi; the oldest surgical procedures and treatments at Tafoghalt, near Berkane; the Bronze Age remains recently discovered near Wad Laou, on the prehistoric site known as KachKouch, not far from Tétouan; and the necropolis south of Tagounite near Zagora; those of the ornaments dated between 142 and 150 thousand years ago, uncovered in the Bizmoune cave near Essaouira; those of the 12-hectare farm near Oued Beht, a size never before known in North Africa, dating from the end of the Neolithic period, bearing witness to great wealth and highly evolved know-how. The list is extremely long. The clumsy notion that archaeological research and excavations are a luxury or the preserve of a few experts for their own pleasure is absolutely wrong. The importance of archaeological research to the writing of history is not debatable. It is fundamental. The remains and traces of the past help to complete, correct or confirm historical accounts. Fossils, structures and artefacts discovered on archaeological sites are all tangible evidence, providing an objective and nuanced view of vanished civilisations, particularly when they have left no written trace. Archaeology provides information about ways of life, culture, beliefs and human interaction, as well as the techniques used and the degree of evolution of vanished civilisations. It is essential for preserving and appropriating the national heritage, and hence that of humanity. It provides a milestone in human evolution and helps to explain what we are today. As the transmission of knowledge is crucial, archaeological research provides us and future generations with indisputable evidence of pride and identity. It is therefore essential for writing and rewriting history, which it cleans of the biases that some historians may have inserted here and there through ignorance or lack of evidence, and those that ideologists, for more or less laudable reasons, may have deliberately introduced as misleading orientations or aspects. The findings in Morocco call into question what successive generations have learned about their history and origins. Although it has been proven that the role of local populations in exchanges and in the construction of Mediterranean civilisation was extremely important, unfortunately we continue to peddle a biased history that ignores these contributions and archaeological evidence, which have now been proven beyond doubt. Since 1985, Morocco has had a National Institute of Archaeological and Heritage Sciences (INSAP). And it's not for nothing or by chance that archaeological research here is closely linked to heritage. Heritage means tangible evidence in the case of tangible heritage, and transmissible evidence in the case of intangible heritage. As it happens, Morocco is immensely rich in both. The researchers at INSAP are not going to contradict what has been said here, nor Ibn Khaldun, whom we venerate without respecting his doctrine. Today, it is essential to revisit the narrative that links the origins of Moroccan populations to any migration from elsewhere, and even less so from the east of the country; just as it is time to emphasise the evolution of these populations and their undeniable contributions to Mediterranean civilisation and therefore to the world. The people of this region have not been subjected to the civilisations of the region, they have made a great and important contribution, and this must be taught in our schools. Ignoring this truth creates deficiencies, particularly in the perception of identity. Nations need a historical frame of reference if they are to flourish. Some build it up out of nothing, whereas in Morocco it is there and self-evident. These truths could not be clearer. They must form the basis of our identity. The problems from which a certain fringe of the population suffers, particularly young people in search of an identity, and who unfortunately today are caught up in imported ideologies that can embrace dangerous extremism, can only be solved by rewriting history objectively, based on facts and historical evidence, from the most distant to the closest. Young people, particularly during adolescence and early adulthood, ask themselves profound questions about who they are, what they want to become and what place they occupy in the world. These questions are influenced by many factors, including of course family, culture, friends, personal experience and social environment, but they are also inevitably influenced by the history of the country in question. The further back in time this history goes, the more it is a source of pride and serenity. In this constantly changing world, where social networks and pressures of all kinds play a significant role, this quest for identity can be complex and sometimes a source of anxiety. Dismay can lead people to seek comfort elsewhere. Some may go so far as to think they are stepping back into an imaginary time and constructing a fictional world for themselves, watered down by ideologues serving obviously implausible causes. The investment in such a major archaeological museum has therefore come at just the right time to fill an extremely serious cultural gap, bringing together in a welcoming venue of respectable size a wealth of evidence of Morocco's rich history. Historians, for their part, should take up the question of identity in order to make up for the shortcomings and eliminate the biases. However, it is imperative that institutions take up the issue vigorously. First and foremost, the Ministry of Education must take the measure of the importance of revising the curricula and content of the history courses taught in our schools, without forgetting to train a significant number of specialists to improve research in such a cardinal field.

Brawl in a mosque... 6857

Aziz Daouda, 2 mon.
Surprisingly brutal images have been circulated by some people and have quickly became viral on the web, and with good reason: They relate a brawl in a mosque. In Khénifra, an otherwise peaceful mosque, built for the spiritual needs of the people, was transformed in a split second into a ring. A worshipper had generously brought along a few bottles of water so that his companions could quench their thirst if need be - something very customary during this holy month. The muezzin that evening, probably faced with the profusion of water on offer, grabbed a few bottles to take home. This was not to the liking of one of the worshippers. He shouted at the muezzin, who didn't appreciate what he was saying, finding it offensive. Tempers flared and the peaceful mosque experienced a life-size MMA fight. Of course, these images can be seen as harmless and even amusing; as amusing as those of the thief subtly stealing carpets from another mosque. We can also sense a lack of civic-mindedness on the part of both the muezzin and the vigilante. This altercation should be seen in conjunction with all the samples recorded in front of and inside secondary schools; what goes on in and around stadiums, in markets and souks, on public transport, on the roads, even in hospitals - it's all too much. Uncivil behavior and social violence are a rampant scourge that spares no space. We can turn the page and conclude that this is neither surprising nor peculiar to Morocco. Uncivil behavior and social violence are phenomena that are on the increase in contemporary societies. This would trivialize manifestations of tension between individuals, belligerent behavior, disrespectful behavior, breaches of the rules of community life and infringements of the laws and rules of life in society. Take, for example, the number of accidents and deaths on our roads each year: around 4,000 lives lost. This represents a loss of 19.5 billion DHS per year. It's a form of violence and incivizm. Morocco ranks 110th in terms of road safety. In fact, violence is the same, except that it takes different forms, is expressed according to circumstances, and manifests itself according to the situation and context. The violent young person in front of his school may later express his aggression at the wheel of a car or in a football stadium, and again in a mosque. These behaviors are strictly linked. To deal with them, they must not be isolated from each other. Incivizm is a lack of respect for social norms, whatever they may be. It is also a manifestation of a state of mind, or perhaps of being fed up with an economic situation, a lack of integration, frustration, injustice or a lack of education. Anyone who throws rubbish in inappropriate places is not exercising violence. But isn't he expressing something that's eating him up inside? Anyone who vandalizes a bus or a school, or who expressly refuses to respect common property, is exercising a kind of violence. Lack of civic-mindedness has a high social cost and an enormous economic cost. It has harmful consequences for social life. It undermines the quality of life, accentuates inequalities and creates a climate of mistrust between citizens. It widens differences and divides. On the one hand, people will speak with disdain of those who are economically less well-off; on the other, they will speak of the impunity of the powerful, of injustice, of a lack of equality, of the unfair distribution of wealth. Seen in this way, violence in all its forms and from any faction is a real danger to social cohesion. It can take the form of conflict, verbal or physical aggression and discrimination, undermining social peace. It can take many forms. Fights, assaults and criminal acts are never isolated from their social and political environment, unless they are engendered by such a context, which provides a breeding ground for radicalization and extremism. A society that trivializes verbal violence, insults, harassment and hate speech is a suffering, frustrated society. A society that may be responding to another form of violence, the real or perceived institutional violence responsible for inequalities and lack of access to fundamental rights. It is expressed as the result of accumulated frustrations, perceived injustices and a lack of dialogue and mutual respect. The comments made by citizens about the high cost of living reflect precisely this kind of frustration, and are directed at the institutions. We have seen violent altercations on this occasion. So, what should we do? Let it pass as if nothing had happened; consider the phenomenon to be normal or seize upon it and try to rectify the situation. This is perhaps the most complex task ahead of the World Cup in 2030. Social dialogue must not be limited to a few meetings with unions that are not very representative. It must be broadened and developed to encourage communication and mediation to defuse tensions. In particular, this dialogue must encourage Moroccans to get involved. They must no longer be seen as minors and consumers, but as actors. They must be encouraged to participate as citizens in preserving their living environment and promoting mutual respect. Schools need to be genuinely reformed, offering a living environment rather than a mechanical space for brainwashing. Students must participate in the management of their schools. It's their school. Their views should take precedence over any instructions or programs devised here and there without any real connection to the particular environment and context of each region and each school. The school system must favor education over instruction. The university environment must be one of awareness of responsible participation. There is an urgent need to inculcate common values from an early age. Religion alone is not enough. Moroccan citizens must learn to respect the law and not be afraid of it. Of course, we also need tougher penalties, and the equal application of deterrent measures to discourage uncivil and violent behavior. That goes without saying. It's about consolidating the social harmony that is so necessary for our development. And it is with this collective awareness, with concerted action, that we will build a more respectful and peaceful environment, thus avoiding fights in the mosques too.

Couscous or the history of Morocco in a different way... 6940

Aziz Daouda, 2 mon.
3 min read.
The text below is not mine. It's a press release issued by researcher Nabil Mouline. For those who don't already know him, Si Nabil has a doctorate in history from the Université Paris-Sorbonne and Sciences Po Paris, which makes him both a historian and a political scientist. He is currently a researcher at the CNRS in Paris and the author of numerous articles and books, making him one of the leading specialists in the history of Morocco. He tells this unique, varied and rich history in his own way, with a narrative stripped of the frills and imprecision that can be found elsewhere. Nabil Mouline has made it his mission to bring Moroccans closer to their history and to make it easier for everyone to understand the characters, facts, situations and historical contexts, so as to help us, especially the younger generations, to grasp it, be inspired by it and make it our own; to live it to the full and be proud of it. In an exceptional recent educational effort, Si Mouline has teamed up with one of Morocco's best-loved faces, Mustapha ElFakkak, known as Swinga, to tell us this story in the form of an animated series. Si Mustapha's majestic and perfectly adapted voice gives the series a special appeal. It didn't take long for it to become a hit, as Moroccans are so thirsty to have their history told in a way other than what is imposed on them at school. The series is called Basmat Al-Tourath. The first issue is devoted to the history of couscous, while the second looks at the origins of the Almohad dynasty and the treasures hidden in Tinmel. Both have now amassed almost 400,000 views on YouTube. Below is the link to the first episode. Here is the text by Si Nabil Mouline. ‘Basmat al-Tourath: History as an issue of narrative sovereignty History is never neutral. It is a disputed territory, a battlefield on which the way in which people perceive themselves and the way in which they want to be perceived is decided. Far from being a simple archive of the past, heritage is a political and identity issue that determines the future. It is with this acute awareness that historian and CNRS researcher Nabil Mouline has conceived Basmat al-Tourath (The imprint of heritage), the very first animated series devoted to Morocco's tangible and intangible heritage. It's a project that doesn't just tell the story: it embodies it, reclaims it and brings it into the present. The stakes are twofold. On the one hand, it is about making history a living narrative, accessible to all, far removed from closed academic circles and fixed textbooks. On the other hand, it is a question of conquering ‘narrative sovereignty’, a fundamental concept which underlines the extent to which the way in which a people tells its past conditions the way in which it projects itself into the future. Basmat al-Tourath is therefore not simply a popularisation exercise, but an act of historical reconstruction, a strategic tool in the face of the contemporary challenges of cultural appropriation and memory battles. To give this project its full scope, Pr. Mouline has teamed up with Mustapha El Fekkak, alias ‘Swinga’, one of the most important popularisers in the Moroccan digital world. Together, they have decided to offer a format that combines scientific rigour and powerful storytelling, so that each episode is a truly immersive experience. A weekly programme during Ramadan Every Friday evening during the month of Ramadan, a new episode will explore a fundamental aspect of Moroccan heritage. The first episode, devoted to Tinmel, revealed to the general public the essential role played by this village in the High Atlas in the formation of the Almohad Empire, a veritable medieval superpower that ruled over a vast part of the Islamic world. This immersive approach has helped to anchor Tinmel in the collective imagination not simply as an archaeological site, but as a religious, intellectual and military centre that changed the history of the region. The next three episodes will tackle equally fascinating subjects, but their themes are deliberately being kept secret in order to maintain the suspense and impatience of the audience. The aim of this strategy is to transform Basmat al-Tourath into a truly unmissable cultural event, a time for discovery and reflection shared by Moroccans everywhere. History as a power issue Basmat al-Tourath has attracted so much attention because it responds to a pressing need: to give Moroccans back control over their own history, in the face of recurring attempts at cultural appropriation. The quarrels over the origins of the caftan, couscous or certain traditions are not simply folkloric disputes, but reflect deeper clashes over legitimacy and regional hegemony. Behind these debates, what is at stake is the crystallisation of ipsity, that awareness of oneself as a unique and distinct entity. Basmat al-Tourath not only recounts the past, she also highlights it as a precious heritage, an essential element of collective identity to be preserved and passed on. Morocco, with its remarkable historical continuity, has a responsibility to make its heritage known and recognised, ensuring that it is faithfully represented and fully appreciated. A project for transmission and outreach As well as showcasing our heritage, this series is also intended to be a tool for passing on our heritage. History that is not shared risks being erased over time. Basmat al-Tourath aims to anchor the Moroccan memory in new generations, offering them modern, accessible formats to help them better understand and appropriate their cultural heritage. By highlighting the richness and diversity of Morocco's heritage, this project also contributes to its influence beyond its borders. Heritage is an essential vector of cultural influence, and by promoting its historical and civilisational identity, Morocco is strengthening both its national cohesion and its attractiveness on the international stage. Basmat al-Tourath is much more than a simple series; it's a way of transmitting and raising awareness, a commitment to a living, shared history. It invites us to consider the past not as a fixed memory, but as a source of inspiration for building the future.
youtu.be/gqAur5NCQxk?si=K5E38l2U...

The Goetia 6920

Tupan, 2 mon.
The Goetia, the first book of the Lemegeton, also known as The Lesser Key of Solomon, is a grimoire of ceremonial magic that catalogs seventy-two spirits or daemons and provides instructions for invoking and commanding them. This text, attributed to King Solomon, details how he supposedly bound these entities to aid in the construction of the Temple of Jerusalem. The Goetia emphasizes summoning these spirits for specific tasks, ranging from acquiring knowledge and treasure to influencing people or uncovering secrets. Each spirit possesses unique attributes, titles, and roles, often organized into a hierarchy of kings, dukes, and princes, among other ranks. They are associated with specific planetary influences, making their invocation part of an elaborate astrological and magical system. The spirits described in the Goetia are not inherently good or evil; their nature depends on how they are approached and the intent of the practitioner. They embody archetypal energies or forces that can be harnessed constructively or destructively. The summoner must possess discipline, knowledge, and moral clarity to work with these entities safely. Rituals often involve protective measures, such as casting a magical circle, invoking divine names, and using the pentagram or hexagram for spiritual shielding. Descriptions of the spirits are vivid and symbolic. Their visualizations often reflect the functions attributed to them, aligning with psychological archetypes or natural forces. The Goetia also employs sigils—unique symbols representing each spirit—as focal points for invocation. These sigils are drawn on parchment or engraved on magical tools to establish a connection with the entity during rituals. The process of working with Goetic spirits requires mastery of the text's rituals and invocations, often incorporating prayers, incense, candles, and precise timing based on planetary hours. The practitioner must call upon higher divine forces to maintain authority over the summoned spirit, reinforcing the hierarchical structure in which these spirits operate under divine law. Failure to adhere to these protocols can result in spiritual and psychological dangers, as the energies invoked are potent and do not conform to human morality. Modern interpretations of the Goetia often view its spirits as symbolic representations of inner psychological forces rather than external entities. From this perspective, summoning these spirits becomes an act of engaging with and integrating aspects of the self, such as hidden desires, fears, or untapped potential. This psycho-spiritual approach highlights the transformative potential of working with the Goetia when performed responsibly and with clear intent. The Goetia remains one of the most famous and influential texts in Western occult tradition, inspiring countless practitioners and interpretations. Its blend of ceremonial magic, psychology, and mythology offers a powerful framework for exploring both the spiritual and inner realms. Whether viewed as literal spirits or symbolic energies, the Goetic entities represent the duality of power and the necessity of wielding it with wisdom and respect.

Trump Tariffs & Retaliations: What could happen to Canada if it Lasts 7051

Tariq Daouda, 2 mon.
Even more inflation and a general depreciation of the Canadian market. If Canada increases tariffs on US imports, Canadian companies will have to borrow more to buy what they need to produce, therefore increasing the money supply and driving Canadian inflation higher. The vast majority of the borrowing will be directed to buying supplies not increasing salaries. Tariffs on Canadian products in the US will likely lower the demand for them. Which means Canada will have a surplus of products that they might not be able to sell. The US is after all the number one market for Canadian products and for some companies the only one. This in terms will lead to a lowering of production which coupled with increased borrowing will likely increase inflation even higher. So why not sell in Canada? Canada has a very high GDP / Capita but the size of it's market is not comparable to the US. Canada has also accumulated a high number of regulations that prevent economic growth and turn one of Canada's biggest advantage (its size) into one of it's biggest disadvantages. Canada is the second biggest country on earth, a fact that comes with a unique set of economic challenges, chief amongst them is the transport of goods. Canadian economy mostly relies on trucks to ship good from *A Mare Usque Ad Mare*. Canadian trucks are subjected to different laws in different Provinces. Some cannot event drive at night. In the second biggest country on earth it means a huge increase in shipping time and therefore cost needed to ship goods. Canadian energy costs are high, due to carbon taxes and various laws and regulations that prevent the growth of its oil industry. Canadian provinces also have specific taxation laws that effectively act as tariffs within the country, driving the competitiveness of the inner Canadian market lower. Canada taxes on employment and consumption are also general higher, driving cost of labor and therefore the cost of everything higher. All this means that until now, it was cheaper to sell to the US than within Canada. For some, it was even cheaper to drive to the border and send a package with USPS than to send from Canada using Post Canada. Why not Europe then? Europe is far, which means higher logistical and shipping costs. Europe is also extremely regulated, which means that Canadian companies would have to undergo massive restructurations to make their products fit the European market from a regulatory perspective. Canadian market is so intertwined with the US market that a lot of what it produces is in inches and feet. Not what Europeans are looking for. Europe is also suffering from a serious inflation meaning that their capacity to buy Canadian surplus is not that high. Europe is not an homogeneous market. Selling in Europe means dealing with many languages and tax regulations like VAT that are specific to each country. This drives the cost of compliance even higher. In short, If the tariffs war lasts, Canadian economy will produce surplus that it will not be able to sell, leading to a downsizing of the economy, and Canadian companies will have to increase their borrowing to maintain production. These will lead to higher inflation in Canada that will be accelerated by existing consumption taxes. This in turn will lead to an increase in salaries, therefore of borrowing and an acceleration of inflation due to existing labor taxes, which will lead to an increase of unemployment. This is the road to a Canadian recession that could lead to a massive defaulting on debt in Canada (especially in the housing market) and a general divestment from the Canadian economy. The only viable option for Canada to soften the blow is to increase the competitiveness of its inner market: lower taxes and lower government spending (to reduce inflation), remove regulations (starting with the ones hindering inter-provincial economy), lower energy costs. Edit: Canada just cut interest rates to 2.75% increasing money supply (link bellow).
financialpost.com/news/economy/b...