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When Compliments Turn Suspicious: Morocco Doesn't Need FIFA's Praises... 263

Aziz Daouda, 11 h.

- World Politics - Society - Sports -

2.9 min read.

The recent statement from the FIFA president praising Morocco for its football development might, at first glance, seem like legitimate recognition of the Kingdom's efforts. Modern infrastructure, successful organization of major events, continental and World Cup performances, seven finals won out of ten played: Morocco has indeed established itself as a central player in African and global football. But behind this flattering discourse, a disturbing question arises: who really benefits from this communication operation, and what is it trying to make us forget? No one can seriously dispute the progress made by Moroccan football in recent years. Structured training centers, massive public investments in stadiums and academies, a continental outreach strategy, organization of CAF competitions and soon FIFA ones: Morocco has become a model often cited in Africa. Yet, it is precisely because these advances are real that they don't need to be buried under layers of dithyrambic discourse. Sporting and structural merit is measured on the pitch, in the stands, in governance not in opportunistic declarations. When the FIFA president multiplies praises, he doesn't just "recognize" progress; he also tries to shape public perception, frame the narrative to his advantage, turning a political and economic relationship into a consensual success story. The timing of these statements is not neutral. They come amid a climate still charged by the incidents during the CAN final, events that deeply shocked Moroccan public opinion and left a sense of injustice and frustration. Yet, in response to these, the CAF and by extension, the politico-sporting ecosystem it belongs to gave answers deemed at best lax, ambiguous, even unjust and complacent. In this context, FIFA's effusive compliments ring like an attempt at "psychological crowd management": stroking egos to help the bitter pill go down. It reminds Morocco that it is an essential partner, admired, "exemplary," hoping the positive emotion from recognition will erase the resentment from how certain files were handled in Africa. Moroccans expect institutions to be exemplary, as Morocco has been sufficiently so. This kind of excessive discourse also creates fertile ground for envy, if not jealousy, on a continent where sporting rivalries are often amplified by political stakes. By recurrently placing Morocco on a public pedestal, FIFA inevitably stirs the sensitivities of neighbors or regional competitors, fueling belligerent actions on and off the pitch under the guise of healthy competition. Rather than easing tensions, these praises exacerbate divides, turning football into a geopolitical battlefield. This type of strategy is not new: when sports institutions are called out, they rarely respond with self-questioning or transparency, preferring communication, storytelling, subtle flattery, and symbolism. Morocco then becomes less a country to respect than a public to calm, an actor to appease with words, without necessarily taking actions that would truly restore trust. In essence, the president's statement commits to nothing. It costs little, repairs nothing, and corrects no dysfunction. It doesn't revisit the controversial handling of the CAN final, question responsibilities, or propose improvements to decision-making or sanction mechanisms. It simply celebrates Morocco as a "good student" in world football, without daring to confront the system's dark spots. This speech is thus devoid of real political weight. It resembles a symbolic gift offered to the Moroccan public to better divert attention from more sensitive questions: the credibility of governing bodies, the fairness of decisions, power dynamics within the CAF and FIFA, and how certain states are favored or penalized based on interests beyond the strictly sporting realm. Didn't Morocco deserve the Doha final? In other words, Morocco is given a compliment meant to soothe, while what its supporters, leaders, and football actors expect are concrete actions, clarifications, and truly fair, transparent treatment. This type of communication also reveals a paternalistic view of African public opinions. As if a football-passionate people could be reassured or "bought" with a few flattering phrases, as if addressing an emotional mass ready to forget serious incidents as soon as a flattering image is reflected back. Yet, the Moroccan public today is informed, connected, politicized in its relationship to football. It understands governance stakes, spots inconsistencies, dissects suspicious decisions. It knows the difference between sincere recognition and a communication ploy aimed at cushioning a shock or protecting an institution's image. It is not gullible. By continuing to favor flattery over responsibility, football's major institutions maintain a disconnect with the maturity of supporters. They persist in believing a compliment suffices to make people forget an injustice, that a handshake will erase a humiliation witnessed live by millions of viewers. Moroccan football does not demand praises: it wants respect, respect for rules, procedures, commitments, equity, and transparency principles. For FIFA to recognize its development is a reality, almost a given. But this recognition only makes sense if paired with coherent behavior when Morocco, or any other country, suffers damaging incidents, especially in major competitions like the CAN. An institution's true value is measured less by what it says in calm times than by what it does in moments of crisis. As long as responses to serious incidents remain timid, ambiguous, or lax, fiery declarations about the "Moroccan example" will ring hollow. Morocco has no need for inconsequential compliments. What it demands, like all peoples who take sport seriously, is football governance worthy of its sacrifices, investments, and passion. Words fade; decisions endure. And it is on those that FIFA and the CAF will be judged.

Reflections of a Genius on His Imaginary Journeys Through Space 424

Julius Melien, 1 d.

- Society - Realist -

1.6 min read.

Greetings, inhabitants of the surface. This is Genius once again, speaking directly from my spacecraft. For several months now, I have intended to write this article. I thought a great deal before forming my opinion about the episode that occurred and the entire process that led to this outcome. I wanted to be sure before taking a firm and serious stance, especially since our society is facing an unprecedented crisis. Well, I believe I am now ready to speak about it. Society demands its punishments. I observed the events of October 28, 2025, in the Penha and Alemão complexes, in the city of Rio de Janeiro. I don’t know about you, but I understand that society asked for this. In fact, it has been asking for it for decades. How so? Through culture: music, cinema, television, especially soap operas, where, in one way or another, values completely opposed to what is right have increasingly and gradually been defended by people. For example, carioca funk itself arrived with a simple, gentle proposal, speaking of love, but little by little it took a very different path from its beginnings, eventually reaching extremely aggressive lyrics that glorify promiscuity and violence. It exalts men holding radios and pistols, portrayed as objects of desire for women who, at first, raise banners of empowerment, freedom, and autonomy, yet submit themselves to the rule of these marginal figures, drug dealers and extremely violent murderers. Yes, it is indeed paradoxical. It is the kind of thing that confuses the mind of anyone who is even minimally sensible. Well then, when this type of “culture” is valued, even with the excuse that it is just a joke, that the rhythm and the beat are catchy, you are giving it significant prominence. In one way or another, people will absorb it, and before long they will see it as normal and as part of a society’s culture. And woe to anyone who dares to criticize such culture, precisely for seeing the obvious content embedded in its message. This leads to the glamorization of crime and of this marginal way of life, whose outcome is never different from destruction, both for those who defend and practice such culture and for people who, even while being completely opposed to it, become victims. Therefore, stop and reflect on this. Try to see whether this is not exactly what happened… whether it was not society itself that asked for everything we are going through. Will we have the maturity and courage to admit that it was us, as a society, who failed? Today, some people who once had a completely distorted view of what is right and wrong seem to have finally seen clearly. Over time, we will see whether they truly changed their minds. Think about it. Reflect honestly, in your own privacy, on this situation. A hug, and until next time.

Between Stadiums That Withstand and Cities That Drown… What Image Do We Want for Sporting Morocco? 458

Dr Charrat mohammed rochd, 1 d.

- Politics - Society - Sports -

1.5 min read.

The image Morocco has projected in organizing major continental football events in recent years has been genuinely impressive. Modern stadiums, advanced sports infrastructure, and a level of organization that earned widespread praise—especially during matches played under heavy rain without any impact on pitch quality or the flow of the games. It felt as though the Kingdom was offering Africa a masterclass in readiness, sending a clear message: Morocco has become a serious sporting and organizational power. But on the other side of the picture, the floods in the city of Ksar El Kebir forced us to confront uncomfortable questions. How is it that sports facilities can withstand heavy rainfall with such professionalism, while entire neighborhoods end up underwater? How do we make sense of this stark contrast between stadiums equipped with cutting-edge drainage systems and cities whose infrastructure remains fragile in the face of intense downpours? Today, sport is no longer just about results on the pitch. It has become a showcase for nations—a mirror of their ability to plan and manage. Investing in stadiums is undoubtedly important, especially with major ambitions such as hosting the Africa Cup of Nations and preparing for even larger global events. But a country’s image is not built solely within the walls of sports complexes. The fan applauding flawless organization inside the stadium may be the very same citizen struggling outside with flooded streets and overwhelmed sewage systems. The paradox is painful: advanced rainwater drainage technologies beneath football pitches, while real drainage failures persist in some urban areas. This contradiction raises questions about priorities—not to diminish the value of sporting achievements, but to broaden the meaning of success. Effective sports organization should be an extension of a strong urban system, not a modern island surrounded by fragile surroundings. What happened in Ksar El Kebir should not be dismissed as a passing incident caused merely by exceptional rainfall. It should be read as a warning bell. If we are capable of building world-class stadiums in record time, we are certainly capable of modernizing sewage and drainage networks in cities vulnerable to flooding. The technical expertise exists, the know-how is there; the real challenge lies in applying the same urgency and rigor to projects that affect citizens’ daily lives. Morocco’s sporting ambitions are significant, its aspirations legitimate, and its international image important. But the most powerful image will emerge when our success in organizing matches under heavy rain becomes a natural reflection of cities that can also withstand storms without losses or suffering. Only then will we be looking at a truly coherent development model: one that shines not only under stadium lights and television cameras, but also protects people on the ground in real life.

We Must Save the African Games... 537

Aziz Daouda, 1 d.

- World Politics - Society - Sports -

2.4 min read.

Let it be quickly noted that the title is not mine but the one chosen by David Ojong, Secretary General of the Cameroonian Olympic and Sports Committee, for a book he has just published and which is available on Amazon. David Ojong, a dear friend, honored me by asking me to write the postface for this book, which he recently presented at a solemn event in Yaoundé. Along with David and many others, we share the conviction that the African Games, the continent's flagship event, are in peril. Faced with deep structural, institutional, and cultural challenges, they struggle to fulfill their original mission: to unite Africa around Olympic values enriched with a distinct identity. In his book, the author advocates for a renovation of the African Games by clearly posing the question of what role for ACNOA in continental sports leadership?* Today, the Games are torn between the African Union, supported by an organization lacking stature or competence: the UCSA (Union of African Sports Confederations) and ACNOA (the Association of African Olympic Committees), which itself displays chronic weakness. In this particularly African context, David Ojong provides a lucid assessment of the situation and proposes concrete pathways for renewal. This major contribution challenges all actors in the African sports movement, from the African Union to the Association of African National Olympic Committees (ACNOA), amid institutional tensions that dangerously undermine the event. He highlights the latent frictions among stakeholders. ACNOA, meant to play a pivotal role, suffers from flawed governance that erodes the regularity and quality of the Games. Past editions have revealed recurring issues: organizational delays, lack of stable funding, and poorly managed competition with other continental bodies. The author analyzes these dysfunctions through a rigorous methodological framework, legal, sociopolitical, and comparative, to demonstrate that without profound restructuring, the Games risk losing their luster and disappearing altogether. At the heart of these challenges lies leadership. ACNOA must strategically reposition itself, assuming a strong coordination role. Ojong advocates integrating traditional African sports to reconcile the event with its cultural roots and boost its appeal. This approach is no gimmick; it aims to transform the Games into a platform for soft power, promoting African unity on the international stage, including an innovative proposal: creating AOSA. Faced with these challenges, the author advances a bold idea: the creation of an African Olympic and Sports Association (AOSA). This new entity would bring together all vital forcesO, lympic Committees, African Confederations via CASOL (Association of African Confederations of Olympic Sports, recently created under the presidency of Hamad Kalkaba Malboum, president of the African Athletics Confederation), states, and international partners, in an inclusive and forward-looking vision. AOSA would enable unified governance, free from petty quarrels, and pave the way for optimal athlete preparation with known and fixed timelines for the Games. In this context, ACNOA must support African athletes in their preparation to enable a more impactful and effective African participation in the Olympic Games. This vision aligns with proven, low-cost pragmatic initiatives. As I argued in the book's postface, ACNOA should invest in specialized training groups housed in African sports centers. Funded by Olympic Solidarity, these programs would fill the gap left by under-resourced clubs, universities, and federations, especially in the continent's least favored countries. The result? Enhanced performances at the Olympic Games and a daily ACNOA presence among African youth, fostering sustainable development through sport. The book is, in essence, a plea for the future of African sport. Beyond the technical aspects, David Ojong issues a passionate call to all the continent's vital forces for greater vision and seriousness. The African Games are more than a competition; they embody identity-building, an economic and social lever. In a world where regional specificities are gaining recognition, Africa must forge innovative sports leadership. Ojong asks the right questions: How to turn tensions into synergies? How to mobilize Olympic funds for continental excellence? This book is not an end in itself but a starting point. It invites decision-makers, leaders, researchers, and athletes to constructive dialogue. Through his rigor and passion, David Ojong charts a clear path. It is up to the African sports community to follow it, so that the Games once again become the radiant mirror of our dynamism and unity. The renewal of the African Games is a strategic imperative for Africa: David Ojong's call for unified, representative, and effective leadership comes at the perfect time given their current lamentable state.

The Book of Abramelin the Mage 654

Tupan, 2 d.

- History - Art - Other Worldly -

1.2 min read.

The Book of Abramelin, often called The Sacred Magic of Abramelin the Mage, is one of the most influential and demanding grimoires in Western esoteric tradition. Unlike many magical texts that focus on quick charms or spirit-binding, Abramelin presents magic as a transformational discipline—a path that reshapes the magician before granting power. Traditionally attributed to Abraham of Worms, the grimoire is framed as a series of instructions passed down to his son, Lamech. Whether historical or symbolic, this father-to-son framing emphasizes that the work is about initiation, not tricks. At the core of the Abramelin system is The Operation—a long ritual process (six, nine, or even eighteen months, depending on the manuscript) involving strict prayer schedules, moral purification, sexual abstinence, fasting, and isolation. The goal is the knowledge and conversation with the Holy Guardian Angel. Only after this sacred contact is achieved does the magician proceed to command spirits—not through coercion, but through divine authority mediated by the Angel. This structure makes Abramelin totally different from Solomonic grimoires. Spirits are not approached first. There are no shortcuts. Authority flows top-down: God → Angel → Magician → Spirits. In this sense, Abramelin is closer to a mystical ascent than to ceremonial sorcery. One of the most recognizable features of the book is its magical squares—word matrices arranged in perfect symmetry. These squares are not talismans in the casual sense; they are activated only after the successful completion of the Operation. Each square governs a specific effect—such as invisibility, finding treasure, influencing dreams, or reconciling enemies—but always within a framework of divine order. Power divorced from spiritual alignment is explicitly condemned. The Abramelin grimoire deeply influenced modern occultism, especially through Hermetic Order of the Golden Dawn and later figures like Aleister Crowley, who regarded knowledge of the Holy Guardian Angel as the central aim of true magic. Even contemporary systems of ceremonial magick quietly borrow its hierarchy and ethical assumptions. The Book of Abramelin is not a manual for summoning—it is a test of worthiness. It asserts that real magic begins with discipline, humility, and inner transformation. Spirits obey not because the magician knows secret names, but because the magician has first learned obedience—to the divine order itself.

Europe Has Finally Chosen Rabat for the Future... 1011

Aziz Daouda, 3 d.

- World Politics - History - Business -

3 min read.

The European Union (EU) adopted a common position at the end of January 2026 on the Moroccan Sahara issue, explicitly supporting the Moroccan autonomy plan under its sovereignty over these provinces. The Union formally recognizes that the Moroccan solution is realistic and definitive to the artificial Sahara dispute, formerly occupied by Spain at the expense of the Sharifian Empire. This was no surprise given the already established positions of major European powers. However, this unanimous consensus of the 27 member states marks a major diplomatic breakthrough for the Sharifian Kingdom, driven by international momentum and crowned by UN Security Council Resolution 2797 in October 2025, which explicitly calls for negotiations exclusively on the basis of the autonomy plan put forward by Morocco. This position, aligned with those of many European countries expressed separately such as France, Spain, and Germany, strengthens the international legitimacy of the Moroccan plan. It opens prospects for reinforced strategic partnerships with the Union, particularly in economic matters through increased trade agreements, and in security, amid managing migratory flows and combating terrorism threats in the Sahel region. For Rabat, this recognition consolidates the effective integration of the Sahara into the Kingdom, de facto achieved since 1976. It will inexorably accelerate investments in the country's southern provinces, fostering unprecedented inclusive development in the region: road infrastructure, the Dakhla Atlantique port, renewable energy with over 1,000 MW, and modern universities. Confident in its historical and geographical rights, backed by unassailable national unity, Morocco has not waited for this support to act. For nearly 20 years, a rigorous development strategy, including the New Development Model (NDM), has transformed the regions in question, rendering any solution other than Moroccan sovereignty obsolete. Day by day, the Kingdom's arguments have gained echo and credibility, its proposal proving just and logical. Europe, just 14 km from Morocco's northern coasts, gains diplomatic coherence and benefits from North African stability embodied by the Sharifian Kingdom. The new resolution thus facilitates major trade agreements, such as the EU-Morocco fishing agreement extended in 2024 despite ludicrous challenges. Morocco, moreover, serves as the reliable pivot that stopped over 45,000 irregular crossings in 2024, according to Frontex, unlike other countries in the region. These are extremely costly operations for the Kingdom. European gains and regional momentum are therefore consolidated here. Beyond that, the new resolution spurs inclusive North African economic integration, provided Algeria returns to the long-hoped-for pragmatism and aligns with the course of history. Nothing is less certain for the moment. The context is that Morocco is emerging as a high-performing regional hub. It is now connected to West Africa and the Sahel via its highway network and the Tiznit-Dakhla expressway, the port of Tanger Med (Africa's number one), and the deep-water port of Dakhla, nearing final completion. Its trade with the region is growing, particularly with exponentially rising exports to sub-Saharan Africa. Arab unanimity in favor of the Moroccanness of the southern provinces and the African alignment that is tending to generalize, except for a few ideological exceptions or those under the influence of millions of dollars, accelerate this continental dynamic. In contrast, Algeria is increasingly isolating itself, mocked by a global consensus rejecting its far-fetched theses. Heir to a bygone military-political regime, Algiers feeds on low-intensity conflicts to legitimize the omnipotence of an army contested by an oppressed people, stifled by repression, as evidenced by the Hirak protests crushed since 2019. Any hint of change is nipped in the bud. The art of exporting crises has reached its peak there and is now running out of steam. Sahel countries: Mali, Niger, Burkina Faso, are increasingly openly criticizing Algeria's actions, seen as destabilizing through support for the Polisario, among other things. It is proven that the latter maintains more than relations with terrorist organizations plundering the region. It is in this environment that the intensification of U.S. pressure for direct Morocco-Algeria dialogue fits, a dialogue always advocated without complex by Rabat. Algiers seems to struggle to digest this European debacle, compounded by the UN resolution and the fact that Morocco was invited by President Trump to join the new Peace Council as a founding member. Algerian media, usually loquacious and venomous, maintain a deafening silence or at most a statement attributed to a Sahrawi organization of dubious existence, calling on Europe to comply with a European Court decision, for lack of room to maneuver. Growing Russo-Chinese neutrality, the retreat of Iran, whose Revolutionary Guards and proxies are now classified as terrorist organizations by the United States and this same Europe, drastically weaken Algerian theses and reduce its margins for maneuver. The Polisario, the Saharan proxy artificially maintained by Algiers and covertly supported by Iran, risks eventual moral and logistical collapse. Its representatives, who recently went to the USA thinking they were negotiators, were relegated to the rank of "thugs" after undergoing a tough interrogation, particularly on their ties to Iran's Revolutionary Guards. Algiers' berets, losing influence and facing internal tensions, consequently have nothing left to hope for without aligning with the international community. Supplying gas and oil is no longer enough to weigh in or impose oneself. Price fluctuations, the broad diversification of suppliers, and embargoes envisioned against recalcitrants turn it into a vulnerability rather than an asset. Algiers will have to understand this, and quickly. The European position on the Moroccan Sahara is the final nail in the coffin of the Algerian Trojan horse, for those who can read the geopolitical fault lines.

AFCON 2025: When Realpolitik and Institutional Influence Overpower the Rule of Law 1305

Imad Khater, 5 d.

- World Politics - Society - Sports -

2.2 min read.

The ruling issued by CAF on January 29, 2026, regarding the tumultuous conclusion of the Morocco-Senegal final, transcends mere sporting arbitration. It signals the emergence of a structural denial of justice where Realpolitik has effectively superseded codified norms. By delivering this verdict of convenience, CAF has squandered a pivotal historical opportunity. Legal recourse through the Court of Arbitration for Sport (CAS) now stands as the sole remaining avenue to restore the primacy of law over political maneuvering. This step is essential to transform a denial of justice into a redemptive legislative precedent, capable of dismantling the impunity of those who believe they can subvert the system through "pitch-side sedition." Tactical Obstruction and the Legal Grey Zone Contrary to the radical interpretations circulated in the heat of the moment, the Senegalese squad never executed an irreversible physical withdrawal from the field. By remaining within the technical perimeter, the actors de facto neutralized the application of Article 82 of the CAF regulations. However, this technical distinction does not diminish the gravity of the events. We witnessed a strategic "hostage-taking" of the match. By instrumentalizing the pitch's grey zones, Senegal exerted overwhelming psychological and administrative pressure on the officiating crew, paralyzing the natural flow of the game. This "perimeter sedition" constitutes a major breach of sporting ethics: a manifestation of "might makes right" rather than the rule of law. By validating this conduct, CAF has effectively sanctioned the threat of withdrawal as a legitimate negotiating lever during a match. The Urgency of a Sui Generis Disciplinary Framework The current continental sporting law is trapped in an obsolete binarism: a match is either played or abandoned. In the face of such systemic obstruction, the existing legal regime resembles a "tree bearing bitter fruit." It is now imperative to establish a specific offense of obstruction. The law cannot remain silent when a team saturates the technical space to freeze the clock and coerce a favorable outcome. Future reforms must focus on intentionality: any refusal to resume play, even if the team remains on the sidelines, should result in an automatic forfeit. Without this "scientization" of sanctions, African football is condemned to permanent legal insecurity. Institutional "Entrisme" and the Shadow of Hard Power Analysis reveals a glaring asymmetry of power. While Morocco has invested in contributory "Soft Power," Senegal appears to have secured judicial "Hard Power." It is now evident that the Senegalese Federation is deeply embedded within the inner sanctums of CAF. The presence of a national figure at the helm of the Disciplinary Committee—notwithstanding any formal recusal—creates an insurmountable structural bias. This "Solomonic justice"—sacrificing a fuse (the coach) to protect the institution (the trophy)—is a calculated maneuver of Realpolitik designed to appease a federation whose institutional influence now dictates the tempo of verdicts at the expense of equity. The Referee’s Report: A Veil for Incompetence The Disciplinary Committee has retreated into willful blindness by relying exclusively on the reports of referees and officials, disregarding material, chronometric, and video evidence. The "Judge and Party" Conflict: The referee, whose loss of authority was the primary catalyst for the chaos, cannot be considered a legitimate or objective narrator of the facts. Administrative Distortion: By relying on these often laconic or biased minutes, the Commission deliberately prioritized administrative finality over the reality of the pitch. This creates a vicious cycle where officials are shielded to avoid applying the full rigor of the law against the champion. Conclusion: From Influence to Modernity For months, a complacent media narrative attempted to portray Fouzi Lekjaa as the "demiurge" of CAF. However, this verdict demonstrates that real power lies elsewhere. By prioritizing political stability over legal rigor, CAF has undermined its own credibility. Morocco, guided by the strategic vision of His Majesty the King, must now act as the champion of institutional modernity. A referral to the CAS is not merely a protest; it is a necessity to break the cycle of impunity and ensure that no entity can hijack the system through political leverage.

Africa of Narratives: The Media Silence That Handicaps Rabat... 1380

Aziz Daouda, 5 d.

- World Politics - Politics - Sports -

2.7 min read.

The press is never neutral and never will be.It doesn't just report facts: it ranks them, amplifies them, or stifles them. In Africa, where the battle for influence plays out as much in newsrooms as in chancelleries, media power is a central indicator of real leadership. In this game, the comparison between Morocco and Senegal, judged by the facts recorded during the CAN final, is brutal. It's a textbook case. It highlights a disturbing truth: Morocco acts massively across the continent but speaks little or goes unheard, while Senegal, with more limited means, imposes its voice. Senegal boasts an age-old media capital, forged by history, a culture of debate, and a press that has never fully abandoned its critical role. Dakar remains a nerve center for francophone African discourse. Its media transform a national event into a continental issue, a local controversy into a pan-African debate. They master the art of storytelling: giving meaning, creating emotion, shaping opinion. A quick look at *Le Soleil*, the historic state newspaper and circulation leader, or *Walfadjri*, a powerful, conservative, and critical group, is enough to gauge its reach. **Morocco presents a striking paradox. The country invests, finances, builds, trains, and advances by giant strides. It promotes win-win partnerships, positions itself as a major player in African development, and claims a deep continental strategic footprint. Yet this ambition runs up against a glaring weakness: the absence of a Moroccan press that is audible and influential on the African scale. Moroccan media abound, sometimes technically proficient, but remain confined to internal dialogue. Africa often appears there as diplomatic scenery, rarely as a living space for debate.** This shortfall carries a heavy political cost. Without powerful relays, the Moroccan narrative, when it exists—struggles to take hold. Its successes go unnoticed, its positions are poorly understood, its silences interpreted as admissions of weakness or lack of humility. While others seize the space, Morocco lets the battle for perceptions slip away. In Africa, those who don't tell their own story accept others telling it for them, with their biases and lies when bad faith enters the mix. The Sahara affair demonstrated this for decades, with persistent residues: the neighbor's narrative took root in many minds, peddling falsehoods, historical distortions, even geographical falsehoods. This absence of voice is also reflected in the silence of the elites. Moroccan ministers are discreet, if not absent, from African airwaves. Ambassadors shy away from major continental debates. Moroccan experts are invisible in pan-African media: Morocco is present physically and materially, but absent narratively. In contrast, Senegalese figures, political, diplomatic, or intellectual, flood the regional media space. They explain, justify, challenge, fully aware that influence is built through public discourse. Football, too often reduced to mere spectacle by shortsighted decision-makers, brutally exposes these imbalances. A heavy defeat can remain a minor incident or become a political and symbolic event. When a sports fact circulates in Africa, it's not the score that strikes but how it's told, commented on, debated. Things may go well on the pitch; what matters is the media narrative. The sanctions from the Confederation of African Football (CAF) confirm this reality. Their impact goes beyond sport: they become subjects of debate, tools of pressure, levers of influence. Where some media amplify, contextualize, and politicize the event, others suffer it, whine without convincing. Morocco too often adopts this defensive posture, lacking a press capable of imposing its reading of the facts and a solid narrative. Today, the impression prevails that the continent has ganged up against the Kingdom, seen as a corrupter of the system and absolute master of the CAF. In reality, we are far, very far from that. Yet try convincing a young African otherwise: some even view the sanctions against Senegal as unfair. *The problem is not quantitative but strategic. Morocco doesn't lack media; it lacks an African vision. Few correspondents on the continent, weak multilingual presence, absence of pan-African platforms: so many handicaps in a hyper-connected Africa. Add to that an editorial caution that stifles debate, while influence arises from clashing ideas.* The diagnosis is irrefutable. Morocco cannot sustainably claim a central role in Africa without investing the media field. It needs offensive, credible media capable of speaking to* Africa and with*Africa;* visible, assertive voices present in controversies and substantive debates. Modern power is no longer measured solely in kilometers of highways, banks, or signed agreements, but in the ability to impose a narrative. **Morocco must never forget the all-out war waged against it, including in the media. It must integrate this as a core component of its African policy.** As long as it leaves this terrain to others, those who, jealous and insecure, bet on disinformation, slander, and lies, its ambitions will remain fragile at best. **Good faith never wins alone: it advances alongside bad faith.** It's the swiftest, most composed, most persuasive, the one that hits back, that triumphs in the end.

The World Is Smaller Than It Seems 1582

Julius Melien, 6 d.

- Poetry - Philosophy - Fantasy -

1.8 min read.

At least to my imagination. Yes, my imagination again! I can say that much of who I became was shaped by the power my imagination held throughout my childhood and a good part of my adolescence. That’s because I was limited by my field of vision and by the perspectives that presented themselves before me. I can say that the visual realm always occupied a place of prominence in my formation; perhaps that is why I am such an admirer of the visual arts, especially photography, an art I practice as an amateur. But why this title? Why is the world smaller, or why does it seem smaller, at least in my perception? Well, the place where I grew up provided the elements for this construction. My house faced the sea, not an ocean, but the back side of a bay, still a sea nonetheless. And just behind it, a small rise, modest, yet sufficient to create an interesting perspective, because both the Sun and the Moon rise precisely behind that elevation, which actually has a horseshoe shape, giving an intriguing outline, with its highest point between east and north. And back then, some forty years ago, there were far more trees and far fewer houses. That’s where the magic happened. For instance, when a full Moon began to emerge behind the hill, among the trees, accompanied by a characteristic wind of autumn or spring, an entire scene would take shape, one that embraced me and held me for hours, often deep into the night. As the world grew quieter, the sounds of the night, the nocturnal fauna and even the discreet whisper of the gentle wind, came to the fore, enriching the magic being built in my mind. I often felt almost capable of controlling the elements of nature with my thoughts alone. And when I looked around me, and up at the sky, the illusion created by perspective gave me the impression that the curvature of the planet was right there, very close to me, in the full 360 degrees around. For that reason, it isn’t hard to understand how, in a very, very distant past, thinkers came up with the idea that above us there truly was a dome along which the celestial bodies traveled, a sky as if it were a curved surface, projected there purely to serve as a spectacle for our eyes. Of course, we know that isn’t how it is. But understand that, for a child’s mind still under construction, this idea can be deeply seductive: that a Creator made all of this to compensate us for all the trials and challenges we face day after day. It was as if, after a long day of work and sacrifice, you sit down in your comfortable armchair after dinner and watch your favorite TV program. And I, who often preferred the natural spectacle over television, imagined that the curvature around me was the edge of the world, so close and yet still beyond my reach. And what lay beyond that boundary? Well, as I’ve said before, in other essays, beyond that limit began another world, not my own, but one that, with the help of a special means of transport, like a spacecraft, I could reach… But that, I’ll leave for another story.

Enough is Enough, Mr. Motsepe... 1687

Aziz Daouda, 7 d.

- World Politics - Politics - Sports -

2.7 min read.

Letter to Mr. Patrice Motsepe, President of the Confederation of African Football, in response to his statement following the decision of your disciplinary commission. No, Mr. President, you cannot shift onto a host country, in this case, Morocco, the burden of the CAF's chronic weaknesses and the hesitant governance of its disciplinary bodies. By endorsing sanctions perceived as harsh toward Morocco, while sparing those who spoiled a final meant to be the crowning glory of the 2025 AFCON, your discourse on "integrity" and "the image of African football" comes across less as a moral awakening than as a convenient reversal of responsibilities. It is not Morocco that has undermined the CAF's credibility: it is the decisions, the unspoken issues, the legal contradictions, and the off-kilter communication surrounding this dossier. Morocco is not an ordinary defendant before the CAF; it is one of its main pillars. While others shy away from organizational, logistical, and security demands, it is the Kingdom that opens its stadiums, airports, hotels, and cities to competitions that many refuse to risk hosting. The 2025 AFCON mobilized infrastructure upgraded at forced march, nine stadiums meeting international standards, smooth logistics, and security that was widely praised, delivering a tournament that no one disputes on organizational grounds. To now tell this same country that it must also absorb the symbolic and sporting bill for the CAF's regulatory inconsistencies is to punish the very actor who contributed most to the event's success. When Morocco is sanctioned, it is not just federation officials who are targeted; it is millions of Moroccans who feel aggrieved. They filled the stadiums, showcased the country's hospitality, turned this AFCON into a showcase for the continent—only to see their national team, already honored with a fair play award, caught up in a verdict deemed "incomprehensible" even in the international press. How do you explain to these citizens that an exemplary host country, organizationally speaking, is treated with such severity, while the legal qualification of the Senegalese team's temporary withdrawal or other behaviors that disrupted the final seems to have been handled with calculated leniency? The question at hand is one of coherence and proportionality. Many observers, including jurists and former CAF officials, highlight the inconsistencies in a decision where the displayed severity toward Morocco is not matched by equally firm and transparent treatment of all parties involved. The suspensions of Moroccan players and the fines imposed on the FRMF pile onto the rejection of the claim based on articles 82 and 84, while the handling of the opponent's behavior and the incidents that led to the match interruption, injuries to valiant stadium staff, and vandalized equipment leaves a sense of unfinished business. This imbalance fuels the perception that the CAF sought a "political balance" rather than clear sporting justice. Your statements, Mr. President, do announce a reform of the Disciplinary Code, more "appropriate and dissuasive" sanctions, and a commitment to protecting the integrity of African football. Your words thus confirm that what occurred during the final warrants heavy reprimand. Defending the integrity of African football should logically have started there, given the facts that the whole world deemed scandalous—except for your disciplinary commission, which openly encourages indiscipline. To millions of Moroccans, who have invested billions of dirhams in their infrastructure and staked their international image just a few years from a co-hosted 2030 World Cup, this sudden clarity comes too late and feels like a catch-up operation. Trust is not rebuilt with abstract promises, but with decisions that convey equal treatment, rigorous application of the rules, and respect for the sacrifices made by host countries. In reality, what is at stake goes far beyond a mere disciplinary dispute: it is the moral contract between the CAF and its most committed members that is in question. When a country that takes risks to host your competitions feels turned into a scapegoat to mask your own failings, the relationship turns toxic. And if Morocco were to say to you today: enough is enough. It cannot, it must not, pay for the legal ambiguities, political hesitations, and faltering governance of a confederation that hides behind the "independence" of its bodies while refusing to fully own the consequences of its choices. The CAF, under your leadership, has just taken another step toward perfidy against its star pupils, as if those working for the development of African football disturb someone somewhere... Are we not right in the midst of the red poppy syndrome, the one that stands out above the rest in the field? Yes, we are, Mr. President. Those who resent others' success because they cannot replicate it at home have triumphed. They threatened. They were heard. Morocco disturbs with its development, its unparalleled achievements, its diplomatic victories, its success in organizing and the quality it offered your confederation. It pays the price. The price of the naivety it has shown.

Light Pollution and the End of the Construction of Imagination – Part 2 1788

Julius Melien, 8 d.

- Science - Philosophy - Science Fiction -

1.7 min read.

Well, as I said in the previous article, I grew up and became a scientist. Not an astronomer, but a biologist. A biologist passionate about the stars. And many may ask: why didn’t you study astronomy? There are three reasons for that. The first is that I love biology. The second is that I was never good at mathematics. And the third is that I discovered that astronomers nowadays barely look at the sky. Telescopes work automatically, providing data to be analyzed later. That romantic astronomy of the past no longer exists. It was almost poetic, because imagination was the fuel for those scientists. Therefore, in cases like mine, it is much better to remain an amateur. This reminds me of a curious anecdote in which the writer Isaac Asimov is said to have refused an invitation to visit a factory where robots performed tasks on assembly lines, because he did not want to compromise his imagination. Returning to my story, when I was 21 years old, my father surprised me by taking me to a well-known store and buying a telescope. It was a relatively simple instrument, with a 60 mm aperture, but it allowed me to see the surface of the Moon perfectly, as well as Jupiter’s four largest moons and even Saturn’s rings. I don’t even need to say how I felt, do I? I became a child again! And that telescope is still here with me today, 30 years later. But here comes the bad part, which gives these two articles their title… Light pollution has reached extremely high levels, to the point that in large cities, when you look at the sky, you see very few stars, only the brightest ones. City lights have erased the night sky. What child today will look up at the sky and be enchanted by all that immensity? Who will feel themselves on the shores of the cosmic ocean, as Carl Sagan said in the first episode of the classic series Cosmos? How will imagination be built? In the same way, the inspiration of many poets and artists will be compromised. A child today, upon hearing stories of a time when the sky was filled with shining stars, might think that either the batteries ran out and no one replaced them, or that the bulbs burned out and no one changed them. It is still a child using their imagination, but without having experienced one of the most beautiful spectacles of creation. That spectacle is still there, happening, and it will continue to happen for a very, very long time. Or rather, as long as time exists, it will continue, but with a curtain separating the stage from the audience. Today there are movements and campaigns aimed at solving this issue, but I believe it is a great challenge to overcome. Until then, one alternative is to leave large urban centers and seek regions far away, at least 50 km from these cities, where one can truly enjoy the magical view of a clear and genuinely dark sky. I always wish clear skies to everyone, and ad astra!

CAF Sanctions: Disciplinary Justice with Variable Geometry? 1931

Aziz Daouda, 8 d.

- World Politics - Society - Sports -

2.6 min read.

The decisions by the Confederation of African Football (CAF) Disciplinary Commission regarding the incidents that marred the CAN final between Senegal and Morocco are now known. They were awaited, scrutinized, sometimes feared. But beyond their mere announcement, it is their **coherence, proportionality, and equity** that raise questions today. At first glance, the CAF sought to strike hard, giving the impression of sanctioning both parties to preserve a posture of balance. The CAF simply forgot that at its core, the conflict was squarely between Senegal and the referee, not with the Moroccan team, and thus, in the end, pitted Senegal against this very same CAF, responsible for the organization and officiating. Senegal and Morocco have thus, according to the commission's logic, presided over by a Senegalese, let us recall, been sanctioned to varying degrees. Yet, a close reading of the facts, confronted with the very content of the decisions rendered, reveals an **asymmetry that is hard to justify** between the severity of the acts observed and the weight of the sanctions imposed. The ridiculous is not far off. The central problem, namely, the officiating, has simply been swept aside. The most troubling element undoubtedly lies in the **total absence of any reference to the referee** in the Commission's ruling. As if he had never existed. Yet, the images and testimonies align: in the final moments, the referee displayed **manifest irresponsibility**. How can one justify resuming play when the minimum safety conditions were clearly not met? The stadium had been invaded by official Senegalese supporters, equipment had been vandalized, and tensions were at a boiling point. In such circumstances, the rules are clear: absolute priority must be given to the safety of players, officials, and the public. By ignoring this dimension, the Disciplinary Commission misses an **essential link in the chain of responsibilities**. They are, however, clearly identified. This is not to fully exonerate the Moroccan side. Reprehensible behaviors existed, and some hot-headed reactions could have been avoided. But the nature and gravity of these acts remain **incommensurable** with those attributable to the Senegalese delegation and its immediate environment. The most striking example remains the sanction imposed on Achraf Hakimi. Reproaching him for attempting to remove a towel belonging to the Senegalese goalkeeper—an object that, incidentally, had no business on the pitch—smacks more of a **search for artificial balance** than rigorous application of disciplinary principles. Can one seriously equate this gesture with outbursts involving pitch invasions and infrastructure damage? This harms the image of world football, beyond just African football. The inclusion of such an amalgam in the dossier and the proportionality of the sanctions are manifestly debatable. It is precisely on the terrain of proportionality that the CAF's decision falters. The sanctions imposed on the Moroccan camp appear **relatively heavy** given the facts reproached to them, especially when compared to those concerning the Senegalese side, which was linked to structurally far graver incidents. This disproportion undermines the narrative of those in Senegal and elsewhere who decried Morocco's supposed "stranglehold" on CAF bodies. If such influence truly existed, how to explain that Morocco itself ends up heavily sanctioned? Where is this alleged institutional protection when the disciplinary decisions, on the contrary, seem applied with particular rigor against it? One can only regret the missed opportunity for the CAF to show a new face of power and justice. The CAF Disciplinary Commission squandered a precious chance: to **clarify responsibilities, reaffirm the central role of officiating, and lay credible foundations** for managing crises in African competitions. By opting for punitive symmetry rather than a fine analysis of the facts, it perpetuates unease, fuels suspicions, and leaves the game's actors—players, officials, and fans, in a gray zone where perceived injustice becomes more damaging than the sanction itself. African football deserves better than disciplinary justice with variable geometry. It deserves an authority capable of owning its choices, naming responsibilities where they truly lie, and protecting the essentials: the integrity of the game and the safety of those who bring it to life. Today, some chuckle under their breath for escaping truly proportional sanctions for their misdeeds; others are stunned; still others conclude the immaturity of this African body, like other continental instances. A pitiful image for a continent whose youth aspires to development and a bright future, with football and footballers as role models. Has African football missed the chance to set an example? Did the CAF issue the wrong communiqué or target the wrong match? In any case, there is one clear winner slipping under the radar: the party at the origin of it all. Like a fugitive, the commission released its statement at an impossible hour... Funny, no? One wonders whether to hold out hope and pursue the process further, or resign oneself to admitting there is no hope for a just and credible African football body.

Najib Salmi, a Conscience Fades, a Legacy Endures 1940

Aziz Daouda, 8 d.

- History - Society - Sports -

2.4 min read.

Najib Salmi has passed away, and with him closes one of the most beautiful chapters of Moroccan sports journalism. But beyond the collective tribute, it's also an intimate page of my own life as a columnist, colleague, and friend that turns. He leaves behind an immense professional legacy and, above all, an indelible human imprint. He was undoubtedly the greatest pen in Moroccan sports for decades. For over forty years, Najib Salmi embodied a certain idea of sports journalism, one that was demanding and responsible. In fact, he founded a school of sports journalism, having stumbled into it somewhat by chance and grown to love it. A central figure at the daily *L’Opinion*, where he directed the sports page, he marked generations of readers, especially through his cult column "Les points sur les i" (*Dotting the i's*), a rare space where freedom of tone blended with intellectual rigor and a sense of the public interest. He was an institution in himself. He belonged to that generation for which sports journalism was neither empty entertainment nor a echo chamber for blind passions, but an act of public service. At a time when Moroccan sports was entering the era of professionalization, money, and excessive media coverage, his pen knew how to denounce excesses, pinpoint responsibilities, and salute, with the same honesty, real progress and achievements when they were genuine. Najib Salmi was not just a great columnist; he was also a builder. At the helm of the Moroccan Association of Sports Press from 1993 to 2009, he fought for the profession's recognition, the defense of its ethics, and the dignity of those who practice it. He helped embed Moroccan sports journalism in regional and international bodies, earning credibility through seriousness and consistency. Wasn't it at a congress he organized in Marrakech that our friend Gianni Merlo was elected president of AIPS? Wasn't it he alone who headlined young prodigy Said Aouita after he set a new national 1500m record? He rightly predicted that Aouita would go far. He was the unwavering supporter of generations of great athletes. He attended every world championship and Olympic Games. He supported me too, with strength and determination. A man of principles, discreet but inflexible on essentials, he believed that respect for the reader and the truthfulness of information were non-negotiable. This moral uprightness, rare in an environment often subject to pressures and interests, earned him recognition from his peers as a true school of sports journalism. Abdellatif Semlali, the legendary Minister of Youth and Sports and his friend, delighted in calling him "Monsieur à côté" (*The Man on the Side*). He truly was. He never fit anyone else's mold, even during a brief stint at *Le Matin du Sahara*, then masterfully directed by Moulay Ahmed Alaoui. For me, Najib Salmi was more than a professional reference; he was a friend, a brother, and a mentor. It was thanks to his trust that I was able to write for years in *L’Opinion*'s sports pages, learning the craft day by day, line by line, under his attentive and benevolent gaze, enduring his mood swings and, above all, his corrections to style and syntax. He passed on to me more than writing techniques: a vision of what a column should be, rooted in integrity, thorough groundwork, and a rejection of shortcuts. Even today, if I continue to write, it's also because that inner voice he helped instill remains, the one that reminds us not to betray sport, the reader, or the truth. Najib Salmi passed away at the age of 78, after a long battle with illness, leaving an immense void in the newsrooms of *L’Opinion* and *Challenge*, to which he contributed with strength and diligence. He leaves a huge void in the hearts of all who crossed his path. He will rest in the Chouhada Cemetery in Rabat, where he himself had accompanied so many other friends, acquaintances, loved ones, and colleagues, and many who grew up under the benevolent shadow of his pen. May God welcome him in His mercy. To the friend, the brother, the master who showed me the way, I can say only one thing: thank you, Najib, for the delightful moments shared, for the words, the lessons, and the example. Readers will miss Najib Salmi; the family, the inner circle, and I will bury Said Hejaj. Said Hejaj departs peacefully to rest. Najib Salmi will live on in history.

From Passion to Meaning: The CAN as a Test of Truth for Africanity... 1942

Aziz Daouda, 8 d.

- World Politics - Politics - Sports -

2.5 min read.

The Royal Cabinet's communiqué, published on January 22, 2026, following the CAN 2025 brilliantly hosted by Morocco, combines a call for calm after the Senegalese withdrawal episode with a celebration of an organizational success hailed across Africa and beyond. Through a measured and forward-looking tone, it transforms a sports tension into a demonstration of responsible continental leadership, faithful to a long-term vision for a united and prosperous Africa. Through the tone and content of the royal message, we understand that once the passion subsides, inter-African fraternity will naturally prevail: Morocco's success is also Africa's success. The CAN 2025 confirmed Morocco's ability to turn a continental tournament into a lever for development and influence. The smooth organization, modernized infrastructure, massive influx of supporters, and revitalization of key sectors such as tourism, transport, commerce, and services generated billions of dirhams in returns and around 100,000 direct and indirect jobs, with over 3,000 companies mobilized and some 500,000 supporters transported by Royal Air Maroc. The royal message places this success within a broader trajectory: that of a "great African country" which, in twenty-four months, has gained the equivalent of a decade of development in infrastructure and expertise, in service of its people and its continent. Without overlooking the "unfortunate" nature of the incidents in the Morocco-Senegal final, the communiqué opts for elevation over controversy. By recalling that once the passion has calmed, "inter-African fraternity will naturally prevail," it offers a mature reading of collective emotions and emphasizes that the Moroccan people "know how to put things in perspective" and reject resentment. The sports defeat thus turns into a symbolic and diplomatic victory: "hostile designs" and denigration are neutralized by strategic consistency, self-confidence, and the Kingdom's African anchoring. The Moroccan public in the stadium witnessed a grotesque tragedy, deliberately and premeditatedly staged, but was not fooled. They quickly understood, kept their calm and composure despite being deeply wounded. A noted and remarkable behavior that honors them and honors the Kingdom. In practice, as in history, Morocco-Senegal relations are imbued with a consolidated fraternity, strengthened on every occasion. The royal message thus takes on particular significance toward this brother country, with which relations are described as "exceptional and strategic," founded on shared memory, assumed African solidarity, deep religious fraternity, and strong economic convergences. The holding, on January 26 and 27 in Rabat, of the 15th Morocco-Senegal Joint High Commission, accompanied by an economic forum, gives concrete content to this resilient fraternity by relaunching investments, joint projects, and South-South cooperation in service of the two peoples and, by extension, all those in the region. Beyond the finalists, the communiqué addresses all African peoples by recalling that "nothing can alter the proximity cultivated over centuries" nor the "fruitful cooperation" forged with countries on the continent. It situates the CAN 2025 within a long-term strategy: capitalizing on intangible capital made of trust, visibility, and credibility, and using it as a springboard toward upcoming events, notably the 2030 World Cup, in an Africa that assumes its place on the world stage, seeks to establish it through continuity, and consolidate it. In this spirit, it is essential to reject deviations, racism, hate speech, media or ideological manipulations, from tarnishing our Africanity or denying its profound dignity. Being African means first sharing a geography, a history, cultures, struggles, and a common destiny, beyond borders, sports results, or political contingencies. We are not condemned to reproduce stupidity and hostility; on the contrary, we have the collective responsibility to make public space a place of encounter, listening, and fraternization, where intelligence, unconditional respect for human dignity, and curiosity about the other prevail over insult and stigmatization. In the straight line of the royal message, this CAN must remain a reminder: our African future will not be built in hatred or by imitating the worst reflexes, but in the ability to transform tensions into learning, competitions into bridges, and disagreements into opportunities for dialogue. We are Africans, together, through memory and through the future, and it is this shared consciousness that can make our stadiums, our cities, and our debates spaces of elevation rather than scenes of division. Attempts at destabilization orchestrated by some may, at best, cloud the horizon for the duration of a competition, but they cannot sustainably embed themselves in the consciousness of peoples. As facts emerge, they turn against their authors, now exposed to the world's gaze, unable to indefinitely mask their failures, the poverty of their mindset, and the pettiness of their designs. Where manipulation exhausts itself, truth always ends up prevailing, and with it the dignity of nations that bet on construction, fraternity, and the future rather than on intrigue and division.

African Football’s Leading Force: The Moroccan Model Amidst Regional Headwinds 2059

Imad Khater, 10 d.

- World Politics - Society - Sports -

2.3 min read.

The curtain fell on AFCON 2025, leaving a trail of striking contrasts. While the event confirmed the Kingdom’s supremacy as a world-class logistical hub, the tensions witnessed during the final on January 18, 2026, in Rabat, served as a stark reminder of the contingencies still weighing on continental football. Between the seamlessness of the infrastructure and the archaic nature of certain disciplinary attitudes, a fundamental question emerges: how will the transition from CAF’s regulatory framework to that of FIFA in 2030 reshape the management of these organic crises? This shift represents more than a mere scaling up; it is a true paradigmatic rupture where technocratic neutrality will serve to sanctify Moroccan excellence. I. Moroccan Excellence: A Technological Showcase for Africa The massive investment deployed by the Kingdom—ranging from the deep modernization of sports complexes to the systemic integration of VAR—presented the world with the image of a modern, rigorous, and visionary Morocco. This material success, lauded by international observers, aimed to establish an African benchmark. However, this pursuit of perfection encountered a persistent psychological phenomenon: the "host country complex." In this configuration, organizational mastery is sometimes perceived by competitors not as shared progress, but as a lever of dominance, mechanically fueling theories of favoritism. The events of the final illustrate this at its peak. The disallowed goal for Ismaïla Sarr and the late-match penalty became, through the lens of regional suspicion, instruments of controversy rather than technically grounded officiating decisions. Yet, data from DM Sport reveals the opposite: Morocco was among the most penalized teams in the tournament. This discrepancy highlights a major flaw: technology is insufficient to validate a result unless it is protected by a jurisdictional authority perceived as exogenous. II. Solidary Leadership and the Diplomacy of Resentment It would be erroneous, however, to view this quest for excellence as a desire for isolation. On the contrary, Morocco maintains deep and unwavering historical ties with the majority of its sister nations across the continent. Faithful to its African roots, the Kingdom continues to actively promote continental football within CAF, offering its infrastructure and expertise to federations seeking professionalization. This "open-hand" policy ensures that Moroccan success translates into success for all of Africa. Nevertheless, such leadership breeds friction. A "diplomacy of resentment" has emerged from certain foreign media spheres—particularly in specific Arab and African countries—aiming to tarnish the prestige of the Moroccan organization. By framing Morocco as a favored "ogre," these narratives attempt to transform factual superiority into moral injustice. This media harassment specifically targets the emergence of a governance model that now aligns with the most demanding global standards. III. The Advent of "Cold Justice": Legal Sanctification The transition to FIFA’s aegis in 2030 will signal the end of the geographical proximity that fosters such smear campaigns. Unlike the continental framework, the globalization of officiating bodies will dismantle zonal rivalries. Where CAF must often navigate between diplomatic compromise and sporting imperatives, FIFA deploys a "cold justice"—purely procedural in nature. The chaos observed in Rabat would meet a surgical response in 2030. Article 10 of the FIFA Disciplinary Code is unequivocal: any refusal to resume play results in an automatic forfeit and severe sanctions. In 2030, the rule of law will act as a protective cleaver for the host, rendering victimhood narratives obsolete. IV. Technology and the "2030 Bloc": Toward an Indisputable Truth The 2030 edition, spearheaded by the Morocco-Spain-Portugal trio, will benefit from total judgment automation (Shadow VAR, semi-automated offside) and absolute transparency. The FIFA Hosting Agreement will prevail as a superior norm, guaranteeing impartiality. This legal framework will serve as a shield, preventing disciplinary incidents from being politically instrumentalized against the Kingdom. AFCON 2025 was a successful demonstration of organizational strength for Morocco, confirming its role as the driving force of African football. However, it also revealed that excellence remains vulnerable to peripheral noise. In 2030, the definitive anchoring in FIFA law will allow the Kingdom to transform its organizational prowess into a lasting institutional legacy. Sport, finally shielded from geopolitical dross, will align with the strategic vision of a Morocco turned toward the universal, making the rule of law the bedrock of its global legitimacy.

Light Pollution and the End of the Construction of Imagination – Part 1 2124

Julius Melien, 10 d.

- Science - Philosophy - Science Fiction -

1.3 min read.

One of the memories I carry most fondly is when my interest in everything related to outer space first awakened. I clearly remember that in 1980 I saw a TV report about a lunar eclipse that we would be able to observe. The images shown on the news program impacted me so deeply that I could hardly sleep that night. The sight of the lunar craters, caught in that characteristic interplay of light and shadow, became etched in my mind. The next day, I questioned a teacher who was a friend of my family almost to the point of exhausting him, asking so many questions about the subject. Next year, I also saw TV advertisements announcing the theatrical release of "The Empire Strikes Back". In a way, my imagination was launched in a manner analogous to the catapult effect that spacecraft and space probes use when they swing around planets. There wasn’t a single clear night when I didn’t spend hours looking up at the sky, at the immensity of the universe. At that time, the night sky was truly dark, since light pollution caused by city lights did not yet have as significant an effect as it does today. In 1982, Carl Sagan’s series "Cosmos" also premiered on television, and even its soundtrack struck me deeply. Then, in 1984, with the debut of several animated series, two of them being "Groizer X" and "Star Blazers", the American version of "Space Battleship Yamato", I experienced yet another “gravitational catapult” effect, further fueling my imagination. In 1986, the passage of Halley’s Comet took over newspapers, magazines, TV programs, and even my school science books. That was it! This was the definitive confirmation of my passion for the space. At that time, however, I still lived in the realm of fantasy, driven solely by what my imagination brought me. I would look at the sky on clear nights and think that traveling through space was like it was in the movies, challenging, full of adventures and dangers, yet seeming simple and even comfortable. After all, in science fiction films, many aspects of physics were disregarded, using a kind of poetic license. But I grew up. I became a scientist. My gaze acquired a new perspective, yet without ever losing the magic of imagination from the beginning of this story. What came next? In the second part of this story, I will conclude… Clear skies to all, and Ad astra!

Trump’s “Council of Peace”: Strategic Pragmatism or Alarm Signal for the International Order? 2882

Aziz Daouda, 12 d.

- World Politics - History - Society -

2.8 min read.

The invitation extended by U.S. President Donald Trump to His Majesty King Mohammed VI to join the new “Council of Peace” marks a significant turning point in contemporary international relations practice. It stems neither from protocol nor symbolism, but fits into an assumed reconfiguration of global conflict management mechanisms. The Sovereign's acceptance of this invitation, while the Algerian president was not invited and Africa remains largely underrepresented, if not ignored, highlights a selective logic based not on geography or ideology, but on political utility as perceived by the USA as a global actor. In the official communiqué announcing the Sovereign's acceptance, Morocco's diplomatic fundamentals regarding the Palestinian issue were explicitly reiterated, particularly the two-state solution with states living side by side. The trust-based relations with the concerned Arab parties, especially Palestinians in Gaza and the West Bank on one side, and Israel on the other, perfectly foreshadow the role the Kingdom will play in establishing peace and rebuilding the region. Isn't this a direct way to consecrate a results-oriented diplomacy in the face of the long-ailing multilateralism that has been faltering for quite some time? For decades, major international institutions, starting with the UN, have struggled to resolve protracted conflicts. The Security Council is paralyzed by the veto right, peace processes are stalled, UN missions lack a clear political horizon: the symptoms of a saturated system are evident. Donald Trump's envisioned Council of Peace, by contrast, follows a logic of rupture. It seeks neither to produce international law nor to impose universal norms, but to create an informal framework for direct negotiation among influential actors, including those the UN system struggles to integrate operationally. In this context, Morocco is undoubtedly a stability actor and a discreet, credible, and effective mediator. The presence of the King of Morocco in this body reflects international recognition of a diplomatic model founded on stability, continuity, and pragmatism. Morocco has established itself as an actor capable of dialoguing with partners of divergent interests while maintaining a clear strategic line, and everyone knows that it is His Majesty himself who initiated this vision and leads this distinguished diplomacy. This explains the particular nature of the invitation addressed to the Sovereign. Conversely, the exclusion of certain states reveals the limits of a diplomacy based on permanent conflictuality and blind ideological posturing. In a Trumpian logic, effectiveness trumps representativeness. Pragmatism prevails over sterility and outdated ideological blindness. The question then becomes: in this context, is the UN being marginalized or pushed toward reform? This Council does not signal the immediate end of the UN, but it exposes its existential crisis. If a parallel body achieves tangible results quickly, as claimed on certain African dossiers, among others, then the question of the UN system's functional legitimacy will arise acutely. President Trump's initiative can thus be seen as a trigger: either for a progressive weakening of the UN, which he has little fondness for, or for a profound reform of its decision-making mechanisms, particularly the Security Council. And since President Trump is already midway through his term and cannot run again, things will move very quickly. The context is also highly particular, with a transatlantic fracture revealing a malaise that has been simmering since Trump's first term, he no longer accepts defending a hostile Europe that is increasingly dependent on American budgets for its defense. The refusal of European countries, including France, to join this new body translates a growing strategic divergence between Europe and the United States. While Washington prioritizes power dynamics and direct negotiation, Europe remains attached to a normative multilateralism, sometimes disconnected from ground realities. Its diplomatic hypocrisy and double standards on many issues are laid bare here. Its position and quagmire in Ukraine testify to the anachronistic state of its strategy. The invitation to Vladimir Putin accentuates this fracture, especially in the context of the Ukraine conflict and geopolitical tensions in the Arctic. Europe no longer knows on what ground to engage with President Trump. How to interpret President Macron's statement at Davos, where he said he did not accept the law of the strongest without naming it? Who is the strongest, then, when the one he alludes to is precisely the initiator of the new Council? Isn't this truly a sharing of power? Why refuse to be part of it! And then Trump responds to Macron by declining an invitation to a G7 meeting... For now, Donald Trump's Council of Peace is neither a complete institutional alternative to the UN nor a mere conjunctural initiative. It is the symptom of a world impatient with the ineffectiveness of traditional frameworks. In this context, the role that the King of Morocco will play illustrates the rise of actors capable of articulating pragmatism, stability, and international credibility. More than an architectural change, this initiative reveals a profound transformation of the implicit rules of global governance. And since the Council's seat is not yet known, why not envision it being established in Morocco? The special invitation addressed to His Majesty King Mohammed VI is a good omen and could even be understood in this light. Morocco would thus become the nerve center of Peace in the world.

The First Kill and the Conquest of Outer Space 3258

Julius Melien, 15 d.

- Science - Art - Science Fiction -

1.9 min read.

When I watched "2001: A Space Odyssey" for the first time, directed by Stanley Kubrick, I must have been around 12 to 14 years old. Obviously, I understood absolutely nothing. I watched it driven purely by my affinity for science fiction, more specifically for the theme of space. However, when I watched it again almost 20 years later, already graduated as a biologist, I arrived at an understanding of the first act that I believe few people have had. At least that was my perception, since none of the people I spoke to about it saw the connection that I am about to present. There is a striking scene in the film that I call “The Cut”: the abrupt transition from the first to the second act, in which an ancestral primate of humankind, holding a bone, throws it into the air, and the camera follows the bone as it rises until the director cuts to a space station in a future time. The message I perceived was that, at the moment these hominids began to consume meat, since before that they gathered seeds, ate roots and vegetables alongside herbivorous animals, there was a significant change that, in my view, represented an evolutionary leap. When an individual noticed the skeleton of an animal, there was a long, robust bone, probably a femur. He picked up this bone and began to manipulate it until he discovered that it could be used as a weapon. Wisely, the director alternates scenes of this individual testing the new weapon with scenes of him killing an animal that lived among them, followed immediately by scenes of them feeding on the meat of that slaughtered animal. We know that, among all sources of protein, meat has the highest protein content in the diet, and it is very likely that this increase in protein intake in the diet of our ancestors enabled an increase in brain mass and, consequently, an increase in cranial volume. This can be observed by comparing skulls of other closely related primates, such as chimpanzees, gorillas, and orangutans, and even fossil skulls that have been found. This difference is evident, allowing us to conclude that this was what propelled us evolutionarily in relation to our relatives within the primate order. It is clear in the scenes that, in addition to using the bone as a tool to kill prey, it was also used as a weapon to attack other groups or to defend against them, since behavior related to dispute and conquest has always been part of our construction as a biological species. And what is the relationship between all of this and the famous “cut” at the end of the film’s first act? It is that, at the moment our ancestors began to feed on meat, a process of brain enlargement began, which led to an increase in intelligence, an essential condition that would later make possible the conquest of outer space, as shown in the abrupt cut from the scene of the bone being thrown into the air to a space station in orbit. Well, this was my free interpretation of that important moment in the film. For this reason, I invite everyone to take a careful look at the messages that are conveyed, whether in films, songs, or works of art in general. The author has the need to communicate something through their art.

AFCON 2025: When Morocco Believes in Itself and in Africa.. 3278

Aziz Daouda, 15 d.

- Politics - Society - Sports -

3.2 min read.

In 1961, John F.Kennedy issued an immortal challenge to Americans: "Ask not what your country can do for you—ask what you can do for your country." This call to individual responsibility helped forge a collective mindset rooted in civic engagement and self-transcendence. Contemporary America still bears the imprint of this philosophy in many ways. Decades later, Barack Obama rallied crowds with "Yes we can," a cry of unity and collective determination, while Donald Trump popularized "Make America Great Again," a slogan of national rebirth. These formulas are more than mere words: they crystallize moments when a people rediscover themselves, mobilize, and project toward the future. A kind of regeneration for a power afraid of falling, a way to revitalize a nation prone to forgetting itself or resting on its laurels? Morocco has also known this grammar of national mobilization. The late Hassan II forcefully reminded in one of his speeches: "We will only achieve this goal by translating nationalism into citizenship and by moving national consciousness from mere love for the homeland to effective engagement in building a Morocco that is a source of pride for all Moroccans." A founding vision: loving Morocco is not enough; it must be built. In the same spirit, His Majesty King Mohammed VI stated, on the occasion of the 2019 Throne Day, that "Morocco belongs to all Moroccans because it is our common home," calling on each to contribute to its construction, its development, as well as to the preservation of its unity, security, and stability. More recently, on the 2024 Throne Day, the Sovereign again emphasized the need to "pool the efforts of all Moroccans" and appealed to their patriotism as well as to their sense of individual and collective responsibility. A message that resonates, in Moroccan style, like a national "Yes we can," aimed at overcoming socio-economic challenges and consolidating achievements. **AFCON 2025: A Revealer of National Confidence.** It is in this context that Morocco experienced a major turning point with the organization of the 2025 Africa Cup of Nations. Well before kickoff, the AFCON was already acting as a powerful revealer: a revealer of the level of development achieved by the Kingdom, but also of the renewed confidence of Moroccans in their collective capacities. The international competition hosted by Morocco demonstrated unparalleled capacity: modern stadiums meeting the most demanding standards, extensive highway networks, efficient rail hubs, increasingly clean and organized cities, civility widely praised by visitors. Casablanca, Rabat, Tangier, Marrakech, or Agadir as examples only, embody this Morocco that advances, invests, and projects toward a bright future. These progresses are not the fruit of chance. They result from a strategic vision driven by His Majesty King Mohammed VI and translated into structuring investments: more than 2,000 km of highways built since the early 2000s, the Tanger Med port complex becoming a global reference in transshipment, or an ambitious energy policy aiming for over 52% renewable energies in the national mix by 2030. Thus, AFCON 2025 crowns a long-term process, not just a one-off flash. **Resilience, Solidarity, and International Credibility.** Even before the sporting event, the Al Haouz earthquake in September 2023 had already highlighted the resilience of the Moroccan nation. Faced with a major human tragedy, spontaneous solidarity—mass collections, citizen volunteering, mobilization of institutions, and the state's rapid intervention under royal impetus—demonstrated the strength of the national bond. The ongoing reconstruction has reinforced the conviction that Morocco knows how to face adversity. At the same time, macroeconomic indicators attest to an overall positive trajectory: gradual improvement in GDP per capita over the medium term, rise of sectors like automotive, aeronautics, and green energies, affirmation of the Kingdom as a central diplomatic actor in Africa. This international credibility, sometimes a source of regional tensions or criticisms, above all confirms that Morocco has crossed a strategic threshold. **A Success That Calls for More Engagement.** But this success is not an end in itself. It calls for more individual and collective efforts, more mutual trust between citizens, businesses, and institutions. More than ever, the question posed by Kennedy remains relevant: "What am I doing for my country?" Every Moroccan, at their level, is called upon. This dynamic rests on a common denominator: solidarity, extended by work, innovation, and responsibility. It translates into local initiatives, the rise of tech hubs in Casablanca, Rabat, or Tangier, investment in human capital, and adherence to the New Development Model, which aims for a more inclusive, more productive Morocco, better positioned in the global economy. **An Assumed African Ambition.** AFCON 2025 must also be understood as a moment of African fraternity. Morocco has affirmed its continental vocation there: to pull upward, share experience, strengthen South-South partnerships and economic interdependencies. Security, climate, social, and economic challenges are common; responses must be too. Morocco's destiny is inseparable from that of Africa, and Africa's depends on Morocco as well. A prosperous Morocco is an excellent locomotive for the rest of the continent, especially in the region. Sterile criticisms and entrenched or passing jealousies never withstand the seriousness of work, the constancy of effort, and the clarity of vision for long. Only the countries that advance, invest, and unite endure. **A Clear Mission.** The mission is now crystal clear: persevere, aim higher, stronger, and more united, under the leadership of His Majesty King Mohammed VI. Not by copying imported slogans, but by innovating, assuming our singularity, and confidently occupying the place that is naturally Morocco's on the global chessboard. Yes, "Yes we can," Moroccan style. Let us build together a stronger Morocco and a more confident Africa, not through denigration or sterile comparison, but through work, complementarity, and collective engagement. The world advances and waits for no one. Morocco has understood this. It is now up to each to choose: join this movement or stay on the sidelines of History. There will always be football cups.

Morocco Facing the Red Poppy Syndrome: When Success Becomes a Target... 3270

Aziz Daouda, 15 d.

- Politics - Society - Sports -

2.5 min read.

We often speak of the "red poppy syndrome," or *Tall Poppy Syndrome* in English. This is a sociological and cultural theory according to which, in certain groups or societies, those who outperform others, succeed too much, or stand out excessively are criticized, belittled, or "cut down" to preserve a semblance of equality within the group. In short, success disturbs and becomes detrimental to those who lack it. Efforts are then made in all directions to at least denigrate and gossip about those who excel. The metaphor comes precisely from the idea that, in a field of poppies, those that grow taller than the others are cut down to keep the field uniform. The red poppy syndrome thus refers to this well-known mechanism by which success that is too visible calls not for emulation, but for the will to bring it down by any means necessary. On the African regional scale, Morocco today provides the clearest illustration. Not because it proclaims itself a model, but because its achievements impose themselves, provoking tensions, jealousies, and obstructionist strategies. In essence, a Morocco that disturbs because it succeeds. In recent years, the Kingdom has relentlessly accumulated transformative successes: active African diplomacy, high-quality infrastructure, especially world-class sports facilities, recognized organizational credibility, and sports results that are no longer exceptions but the norm. This dynamic, far from rallying others around the country, has awakened in certain regional actors an obsession with systematic contestation, without scruple or limit. The hosting of the Africa Cup of Nations in Morocco should have been celebrated as a moment of continental unity and collective African success. Instead, for its detractors, it turned into a battlefield for sabotage aimed less at the event itself than at the host country. The neighborhood is not unrelated to this evident strategy of indirect sabotage that anyone can verify. In this context, it would be naive not to see the role played by Algeria, locked in a rivalry with Morocco that has become almost doctrinal. Unable to compete on the field of performance, Algiers has long shifted the battle to the terrain of discreditation, suspicion, and peripheral agitation. Failing to prevent the awarding or holding of the competition, the strategy consisted of polluting its narrative environment: questioning fairness, sowing doubt about refereeing, insinuating collusions, manufacturing suspicion where facts resist. A classic method: when you can't cut down the poppy, you try to tarnish its color. And since it always finds support among some, ideologized media relays have perfectly taken up the baton. This enterprise would not have had the same reach without the active involvement of certain ideologically aligned French journalists, often from circles marked by long-standing hostility toward Morocco and its monarchy. Throughout the competition, a segment of this so-called "progressive" press poured out venom in the form of insinuations, kangaroo courts, and barely veiled accusations against the Royal Moroccan Football Federation and its leaders, if not the Moroccan state itself. Investigative journalism here gave way to disguised activism, where suspicion substitutes for proof and Moroccan success becomes, by principle, suspect. This treatment was neither neutral nor innocent: it was part of a delegitimization strategy, carefully maintained. By ricochet, certain African complicities emerged, and recycled frustrations became uninhibited. Even more concerning, attitudes from some African officials or leaders have fueled this toxic climate. Untimely statements, outrageous contestations, misplaced victimhood postures: so many elements that gave the impression that sports frustrations were recycled into political accusations, in disregard of sports ethics. Whether conscious instrumentalization or mere opportunism, the result is the same: an attempt to weaken Morocco by voices supposed to embody the spirit of African fraternity. But despite everything, the maneuver failed and is turning against its instigators. For reality is stubborn. The Africa Cup of Nations in Morocco was a resounding organizational, popular, financial, media, economic, and sporting success. African fans, delegations, and honest observers saw and experienced it. Suspicion campaigns did not mask the essential: Morocco delivered what it promised. In the end, this episode reveals a simple and disturbing truth: the problem is not that Morocco wins, organizes, and advances. The problem, for some, is that it does so too well, too visibly, too sustainably while they fail to do so. And in an African field of poppies, those who relentlessly try to cut down the one that stands out often end up revealing their own inability to grow. The beautiful poppy will continue to grow... especially since it has been well watered by abundant rain. Thank God. As for the Cups, there will be plenty more opportunities to lift them...

The Rabat Aporia: Anatomy of a Procedural Collapse – The 2025 AFCON Final Fiasco 3313

Imad Khater, 16 d.

- Society - Sports -

2.6 min read.

The final chapter of the 2025 Africa Cup of Nations, pitting Morocco against Senegal in the heart of the capital, will not merely be remembered as a high-octane athletic duel. Instead, it has evolved into a definitive case study of institutional gridlock. Caught in the friction between IFAB’s Laws of the Game and the labyrinthine CAF Disciplinary Code, the incident of January 18th at the Moulay Abdellah Stadium transcends a simple disciplinary spat. It exposes a legal "gray zone" where procedure faltered alongside authority, revealing a seismic rift where subjective interpretation overrode the strictures of normative alignment. I. The Materiality of Facts: The Engineering of "Passive Resistance" Contrary to the inflammatory narratives that spread in the heat of the moment, the Senegalese squad never executed an irreversible physical withdrawal from the field of play. While there were visible inclinations toward the touchline—acting as a symbolic defiance of the officiating crew—the players remained within the technical perimeter. This effectively neutralized the immediate trigger of Article 82 of the CAF regulations. Legally, this distinction is paramount: we are not dealing with a forfeiture by abandonment, but rather a state of tactical paralysis. This maneuver appears to stem from a sophisticated instrumentalization of the rulebook, designed to occupy a space that freezes administrative sanctions. By exploiting the ambiguity between vehement protest and outright insubordination, the bench utilized the boundary lines as a strategic lever, sidestepping irreversible penalties in favor of a more pliable disciplinary framework. II. Procedural Flaws and the "Suspect Celerity" of Officiating The match’s conclusion witnessed a manifest erosion of the official’s sovereignty, underscored by two critical departures from international standards. The crux of the dispute—and the inherent weakness of any future sanction—lies in the officiating body’s management of the temporal dimension. Both IFAB directives and the CAF Disciplinary Code mandate a stringent protocol of diligence before any declaration of forfeiture: Encroachment of Technical Zones: Under Law 12, the intrusion of staff members onto the pitch should have triggered a wave of dismissals. This inertia cannot be dismissed as a mere lapse in judgment; it represents a fundamental breach of the match’s legal security. The Overlooked Notice Period: An official is required to grant a legal window for reflection—typically five to ten minutes—to allow the captain to restore order. In Rabat, this timeframe was either ignored or, at the very least, improperly formalized. By failing to explicitly notify the captain—the sole sui generis interlocutor on the pitch—that the formal "default clock" had started, the referee created a state of manifest legal insecurity. The procedural error here is twofold. By failing to formally summon the players to resume within the allotted time, the referee denied the opposing federation the chance to comply with the rules. One cannot hand down a sentence as final as a forfeiture (a 3-0 loss) without scrupulously following the "procedural roadmap" of the crisis. This indecisive haste transforms the incident into a processual failure. The chaos in Rabat was not solely the work of defiant players, but of an officiating team that failed to enforce the temporal framework dictated by international norms. The Enigma of Law 14: The decisive penalty, marred by a blatant early movement by the goalkeeper, imperatively required a VAR-led retake. Referee Jean-Jacques Ndala’s decision to blow the final whistle with such intriguing speed suggests "situational officiating." By bypassing technological verification, the official seemingly prioritized short-term security concerns over the integrity of the result. III. From Organizational Sanctions to the Imperative of Federal Recourse The erratic resumption of play just before the final whistle confirmed the impotence of the current organizational regime. Unable to formalize an organic and definitive abandonment, CAF is forced to retreat to Articles 146 and 147 of its Disciplinary Code. However, while these tools allow for the punishment of "unsportsmanlike conduct" through federal fines, they are merely bandages on an open wound, incapable of restoring the compromised sporting equity. Faced with what must be termed a denial of sporting justice, the Royal Moroccan Football Federation (FRMF) cannot remain a passive observer. It must exercise its legal right of appeal to move the dispute from the emotional sphere to a structured administrative procedure. The imperative here is normative: to demand a rigorous investigation into the procedural integrity of those final moments, transforming a legitimate sense of grievance into a sovereign and irrefutable legal action. CAF now finds itself before a mirror: to demand absolute discipline, it must first guarantee the infallibility of its officials. Such precedents must be handled with a rigor that leaves no room for arbitrariness, enshrining the excellence and normative alignment we expect. The 2025 final serves as a catalyst. Without a deep overhaul to codify "coordinated disobedience," technical compliance will remain a hostage to the balance of power on the pitch.

Chaos Magick 3576

Tupan, 17 d.

- History - Philosophy - Other Worldly -

1.2 min read.

Chaos Magick is a modern magical tradition that emerged in the late twentieth century, emphasizing practical results, flexibility, and experimentation over fixed belief systems or inherited dogma. Rather than adhering to a single cosmology or spiritual authority, Chaos Magick treats belief itself as a tool—something to be adopted, modified, or discarded according to its effectiveness. The movement is most strongly associated with Peter J. Carroll and Ray Sherwin, whose writings in the 1970s and 1980s helped formalize its principles. Drawing inspiration from earlier occult systems—such as ceremonial magic, shamanism, Eastern mysticism, and even science fiction—Chaos Magick deliberately rejects the idea that any single symbolic framework is objectively true. At the core of Chaos Magick is the principle that gnosis, or a focused altered state of consciousness, is essential for magical work. Gnosis can be achieved through intense concentration, meditation, ecstatic practices, ritualized movement, sensory overload, or deep silence. In this state, the conscious mind is bypassed, allowing intent to be impressed more directly upon the subconscious. One of the best-known techniques in Chaos Magick is sigilization. A sigil is created by transforming a clear intention into an abstract symbol, which is then charged during a gnosis state and subsequently forgotten. The forgetting is considered crucial, as it prevents conscious interference and allows the intention to operate at a deeper psychological or symbolic level. Unlike traditional magical systems, Chaos Magick places little emphasis on moral absolutes, hierarchies of spirits, or prescribed rituals. Practitioners may freely borrow gods, demons, angels, archetypes, or fictional entities, using them as temporary symbolic lenses rather than literal beings—although individual interpretations vary widely. What matters is not belief in an external authority, but whether the practice produces meaningful change. Chaos Magick is also strongly influenced by postmodern philosophy, psychology, and systems theory. It embraces uncertainty, contradiction, and paradox, viewing reality as fluid and participatory rather than fixed. This makes it particularly appealing to practitioners who are skeptical of tradition yet still interested in ritual, symbolism, and altered states of consciousness. Chaos Magick is a pragmatic and experimental approach to magic that prioritizes results over belief, adaptability over tradition, and personal experience over doctrine. It represents a distinctly modern form of occult practice—one that mirrors contemporary views of reality as dynamic, subjective, and shaped by perception and intent.

AFCON: The urgent need for a code of ethics to restore the spirit of African football 3735

Aziz Daouda, 17 d.

- Politics - Society - Sports -

2.8 min read.

The very recent Africa Cup of Nations in Morocco, intended as a celebration of African football in all its diversity and fervor, has left a bitter taste, profound bitterness, immeasurable disappointment, immense pain, and injuries. *What a shame to reward a country that gave everything to celebrate Africa in this way. What a disgrace to incite crowds to commit physical aggressions and to may leave a family orphaned.* Beyond sporting performances, several behaviors observed throughout the competition have sparked incomprehension, indignation, and sometimes shame. Verbal outbursts, provocative attitudes, repeated questioning of refereeing, and irresponsible statements from those meant to embody the very values of sport have tarnished the image of the AFCON. In press conferences, organized by the CAF to glorify the sport, and outside them, some have uttered unbelievable remarks, born of their overactive imaginations and petty foolish calculations. The peak of these excesses was reached during the final, with the unworthy behavior of a coach, now widely relayed and commented on by media and social networks. Whatever tensions are inherent to a match of this level, nothing can justify attitudes contrary to the values of sport, respect, and fair play. This is not merely a matter of emotion or rivalry, but of responsibility toward a youth and a continent in the making. The AFCON in Morocco was not just any competition. It was a showcase for African football, watched by the entire world and followed by millions of young people seeking role models. Coaches, players, officials, and leaders are not mere actors: they are references, symbols, and ambassadors. Faced with this damaging reality, it is imperative for the Confederation of African Football (CAF) to take a decisive step forward. Sporadic sanctions, often seen as late or inconsistent, are no longer enough. It is time to establish a binding, clear, and universal code of ethics that every AFCON participant must sign before the competition begins, starting from the qualifying rounds. A moral and legal commitment, a sine qua non condition for participation. Such a code would not aim to curb passion or freedom of expression, but to set clear boundaries between competition and excess, between legitimate contestation and public irresponsibility. The said AFCON Code of Ethics would rest on eight clear, precise, and binding pillars. **1. The fundamental principles of the code would be:** - Respect for football's values: fair play, integrity, dignity, and mutual respect - Respect for the image and reputation of African football - Individual and collective responsibility of every participant **2. Behavior on the field and in the technical area would be strictly regulated:** - Prohibition of any aggressive, provocative, or insulting behavior - Absolute respect for referees and officials, regardless of decisions - Prohibition of gestures, words, or attitudes inciting violence or hatred **3. Off-field behavior is part of the whole:** - Respect for opponents, supporters, media, and institutions - Prohibition of any form of discrimination: racial, national, religious, or otherwise - Exemplary behavior in public places, hotels, stadiums, and mixed zones **4. Communication and public statements must above all respect the rules:** - Obligation of restraint and responsibility in media declarations - Prohibition of questioning the integrity of refereeing without established proof, except before the relevant bodies and not through any other channel - Prohibition of inciting violence or hostile contestation through gesture or word **5. The responsibility of coaches and leaders is fundamental:** - Reinforced obligation of exemplarity due to their authority role - Direct responsibility for the behavior of the technical staff - Commitment to defuse tensions rather than fuel them **6. Social networks and digital communication are part of the game and the competition:** - Application of the code of ethics to social media posts - Personal responsibility for published or relayed messages - Prohibition of defamatory, hateful, or provocative statements **7. Sanctions must be exemplary and without complacency:** - Progressive and clearly defined sanctions: warning, fine, suspension, permanent exclusion - Immediate and transparent application of sanctions - Possibility of aggravated sanctions in case of recidivism or serious acts **8. Formal commitment is a prerequisite for participation in any competition:** - Mandatory signature of the code by all players, coaches, leaders, and officials in an individual document accompanying the lists of players and officials entered in African competitions - Signature of the code is a prerequisite for any AFCON accreditation - Mandatory written acknowledgment of sanctions in case of violation The purpose of the code is obviously to establish exemplarity to protect the future of African football and its competitions. Introducing a code of ethics into AFCON participation procedures is not an admission of weakness, but a sign of maturity. African football has reached a level of visibility and competitiveness thanks to this AFCON in Morocco. The level achieved demands high standards and guarantees. *We cannot tolerate an overheated individual causing an entire edifice to collapse and lives to be threatened, or even lost. Passion can no longer serve as an alibi for excess, victory can never justify the loss of values, and fervor cannot absolve excessive behavior.* The AFCON must remain a celebration, not a theater of excesses. By establishing a clear ethical framework, the CAF would send a strong message: African football must advance, structure itself, and respect itself. Football must unite rather than provoke hatred, hostility, repulsion, crises between nations, or even fuel diplomatic chill... Not to mention more.

Mental Archaeology for the Rescue of My True Essence 3856

Julius Melien, 18 d.

- Philosophy - Realist -

1.4 min read.

Like an archaeologist, I embarked on a true journey with the purpose of finding the site where my essence was left behind and buried under new constructions. Today, I see clearly that it was a great mistake to abandon the path that had always been prepared for me. Therefore, it is now necessary to carry out a true archaeological work and excavate everything I denied, ignored, and left behind. Excavating my mind has been a hard and time-consuming task, for it is necessary to remove layers that, for a long time, have been covering my true essence. Now, what matters most is to find all of this well preserved. And once my true essence is found, I have no doubt that my spiritual growth will finally take place. But I also know that I will face heavier battles, since the egregores in which we are fully immersed do not accept this rupture, as it is we who feed them. What motivates me is knowing that it is entirely possible to break free from these egregores, from our limiting beliefs, and from everything that imprisons us while we are in this state. I felt my spirit crying out for freedom all this time, and I believed I was giving it that freedom. But today I recognize my mistake, and now I finally understand why, even believing my spirit was free, I continued to hear its cries and lamentations. My moment is now! Everything is in motion! I am broken, but the process of regeneration has already begun. And, as I heard from a very important voice, and continue to hear every day, at various moments: “It is already happening!” I have received a new strength. I am fully aware that I will still face many obstacles; however, the difference now is that, knowing I have found the true archaeological site of my mind and having already begun the excavations, and started to uncover the first artifacts that make up this lost treasure, I am filled with hope and renew my faith in my success for this second half of my life on this plane. After all, I am certain that I am worthy of all the abundance and prosperity that the universe already has prepared to deliver to me, and that I will take possession of everything that was created and envisioned for me. Seek your true essence. And if you have already found it and hold it in your hands, never let it go for anything.

Akhenouch's Departure from the RNI: Hasty Decision or Strategic Gambit? 4082

Aziz Daouda, 19 d.

- Politics - Society -

2.6 min read.

But what really happened? Why such a lightning announcement? Why such a rushed exit by Si Aziz Akhenouch from the helm of the Rassemblement National des Indépendants (RNI), when everything seemed to be going his way? Since taking the reins in 2016, the RNI has experienced a meteoric rise. From a marginal party with just a few dozen MPs, it became the leading parliamentary force after the 2021 legislative elections, with 102 elected members. Even better, it leads the Executive, chairs the House of Representatives, and holds a central position in the institutional architecture. On all classic indicators of political power, Akhenouch is at the top. So, one question arises: why leave now? And above all, why rush an extraordinary congress on February 7, originally scheduled for March, for such a modest time gain? The explanation deserves more than speculation about shadowy forces or backstage plots. Let's stick to cold, rational political logic to unpack Si Akhenouch's bombshell decision, a leader who stands out in Morocco's political landscape. Whether you like him or not, Aziz Akhenouch embodies a bold, modern politics, almost "American-style": focused on performance, communication, and organizational efficiency rather than ideology. He anticipated Morocco's transformations and supported the modernization of infrastructure (high-speed rail, ports, airports). He delivered economic growth, with GDP up 3% in 2024 and even more impressive figures for 2025, despite inflation. He also weathered or triggered a major sociological shift in politics. Gone are the nostalgic independence-era parties, stuck in left/right or rural/urban divides. Akhenouch wooed a pragmatic, de-ideologized electorate—perhaps especially Generation Z, sensitive to tangible results like expanded social coverage (generalized AMO in 2023). People want achievements that make daily life easier, not incantatory speeches. But from victorious leader, Akhenouch has become the scapegoat. Power comes at a price. Since his appointment as head of government in 2021, he has crystallized all the anger and social unrest. For the contentious public, he symbolizes illicit enrichment, the blurring of business and politics, "predatory capitalism." This often comes out in catchy slogan chants that name him explicitly. Fuel over 15 DH per liter? His fault. Vegetables up 20%? Same. Post-Covid hospital saturations? He should have anticipated. Floods, why didn't he warn? Any rational analysis becomes inaudible. Yet far from retreating, he has multiplied "made in USA" mega-rallies across the country, affirming the RNI's vitality. The message: we'll win the next elections. The confidence is there. And then, splash! The recent signal from the Interior Ministry marks a decisive turning point. That's when everything flips. Electoral preparation falls under the Interior Ministry. Behind the scenes, proposals from the Akhenouch camp—on nominations or constituencies, were reportedly ignored or rejected. In Moroccan politics, such signals are never trivial. A master strategist and sharp as he is, Akhenouch sensed the wind shifting. From major asset, he risked becoming an electoral liability, a burdensome handicap. His person, more than his record (social reforms, EU-Morocco trade deals, ongoing projects), is now seen negatively, or as virtually unproductive for the future. What to do? Perhaps step aside to save the RNI. Rather than cling on and draw all the attacks, he chooses to withdraw early, "clear the ground," and give the party a less divisive face. Pure rationality. The wildcard remains the people. The current RNI is built on an opportunistic gathering of notables, often ex-PAM, with keen instincts and conditional loyalty. For them, Akhenouch was the key to power. His departure could trigger defections to other parties or even some quitting politics altogether. A return to PAM by certain figures isn't out of the question... The RNI could thus shrink back to its old size, back to square one, for a probable comeback later with new faces and perspectives. The triggered movement opens an equation with multiple variables. Without Akhenouch, the RNI loses its charismatic engine but gains flexibility. For the country, it's a chance for subtle rebalancing before 2026. Some parties could capitalize on social discontent, while others bet on unions and "tansiqiyates." A general reconfiguration looms, with risks of fragmentation. One thing is certain: politics will never be the same. 2026 will reveal a different Morocco that only the inner circle can imagine. The rest is mere speculation. Moroccans will decide. In the end, this departure is neither flight nor defeat, but a strategic choice based on power dynamics, institutional signals, and electoral psychology. It marks the end of a cycle and opens an era of uncertainty for the entire Moroccan partisan landscape. History remains to be written, for those who, between two matches, still follow politics. In any case, Si Akhenouch has just given a real lesson to all those leaders and imams who cling to their perches and refuse to step down... Once they've tasted the perks... Citizens won't have to wait long to learn who their next head of government will be, their next scapegoat.

CAN 2025 or Morocco, an Exemplary Pan-African Showcase... 4091

Aziz Daouda, 19 d.

- World Politics - Business - Sports -

2.9 min read.

The 2025 Africa Cup of Nations hosted by Morocco marks a clear break from the previous 34 editions, through the standards it imposes and the message it sends to the continent and the world. From the moment it submitted its candidacy, the Kingdom promised an exceptional edition in every respect, even boldly presenting this CAN as the best of all time. This ambition was no mere slogan: it translated into facts through unprecedented mobilization by the state, its institutions, and society. The event became a concentrate of Moroccan expertise in service to nearly the entire Africa. Morocco already had infrastructures unmatched on the continent in terms of range, capacity, and connectivity, CAN or not. Its road and rail networks are among the most developed; its airports ensure smooth connections with major continental and global capitals. Added to this is a rare network of major cities capable of hosting a top-tier international sporting event. On the strictly sporting front, the Kingdom modernized all selected stadiums and built new ones, bringing every venue to FIFA's highest standards in capacity, safety, and pitch quality. This CAN thus unveils on a grand scale a reality already known to insiders: the country boasts a robust hosting ecosystem geared toward excellence. In the background, this demonstration fits into a profound transformation underway under the reign of His Majesty King Mohammed VI. For two decades, the country has undergone all-encompassing metamorphosis: infrastructure, economy, social policies, diplomacy—nothing is overlooked. Human development is at the heart of the royal vision, and investments in stadiums, transport, accommodation, health, and education follow the same trajectory: improving citizens' quality of life while positioning the country as a central actor on the African stage. The Kingdom has tripled its GDP in 20 years—a record rarely matched on the continent. It aims to double it again in the coming decade. Hosting the CAN fits into this dynamic as a spectacular showcase of the country's logistical, technical, and human capabilities. This ambition comes with an assumed pan-African vision, based on a "win-win" partnership logic. Morocco positions itself as a driver of African integration, offering its resources and expertise. It has become the top foreign investor in West Africa and leads structuring projects like the Nigeria-Morocco gas pipeline, set to connect 16 countries to a reliable energy source—essential for any development. In Dakhla, the Kingdom is building the continent's largest deep-water port, designed as a strategic gateway for Sahel countries to the Atlantic. The Office Chérifien des Phosphates deploys innovative solutions for continental food sovereignty, while Moroccan banks support the modernization and structuring of financial systems in about twenty countries where many Western players have withdrawn. The CAN merely lifts the veil on this reality, showcasing to the general public what the Kingdom has been building for years. In this equation, football is not mere entertainment: it is envisioned as a true industry of the future for Africa. On a continent heading rapidly toward two billion inhabitants, mostly young, sport emerges as a major lever for both physical and mental health, employment, and local consumption. His Majesty the King's vision leverages this potential by placing youth at the center of priorities. Investing in academies, sports infrastructure, and competitions means investing in continental stability, and, by extension, global stability. Morocco, entrusted by its African peers with a leading role on migration issues, articulates this sports policy with an inclusive integration approach: Sub-Saharan nationals now represent over 70% of foreigners living in Morocco—more than 200,000 people, testifying to a will for welcome and co-building a shared destiny. In this context, CAN 2025 fully plays its role as a full-scale test for the 2030 World Cup, which Morocco will co-host with Spain and Portugal. It demonstrates the Kingdom's operational capacity to manage a major event: 52 matches over 31 days, 24 teams, heavy logistics for fan, media, and team flows. Smooth organization, modernized stadiums like Prince Moulay Abdellah, adequate hotel infrastructure, efficient transport networks, and mastered security all send positive signals to FIFA. Hosting over a million spectators without incidents bolsters the image of a country capable of delivering a successful global experience in stadiums and fan zones across all cities. Symbolically, the Atlas Lions' performances, fueled by popular enthusiasm, reinforce the idea of Morocco as a football pivot for Africa by 2030. The political dimension is no less present. Against the pull of North American or European models, this CAN embodies another form of cooperation—triangular and balanced—between Africa and Southern Europe. The joint Morocco-Spain-Portugal bid finds full-scale validation in this edition through the complementarity of the three countries: infrastructure synergies, connectivity, capacity to handle massive fan flows, cultural and linguistic diversity. The success of CAN 2025 bolsters this candidacy's credibility, showing Morocco as a reliable pillar in the trio, fully aligned with global sports organization standards. Beyond figures, audience stats, or economic impacts, the Kingdom's most precious gain remains intangible: the esteem of African peoples. The image left by this CAN in the memory of players, delegations, media, and fans will endure. The memory of a welcoming, organized, open country deeply rooted in its African identity is likely the most lasting legacy of this competition. It is on this capital of trust—built on respect, hospitality, and seriousness—that Morocco intends to build the next phase of its continental and global project, in football and beyond, of course.

CAN 2025: The Paradox of Origins and the Urgency to Save African Championships Through the CHAN 4099

Aziz Daouda, 19 d.

- Politics - Society - Sports -

2.7 min read.

Figures are sometimes more eloquent and edifying than speeches. The 2025 Africa Cup of Nations (CAN), unfolding under the banner of diversity and the diaspora, reveals a deeply worrying reality for the future of African football: **Africa now only partially nurtures its own flagship competition**. It imports it to a very large extent. According to a Foot Mercato study, France is the leading country of birth for players at CAN 2025, with 107 players born on its soil. A staggering figure, unmatched by any African country. Île-de-France alone provides 45 players, making it the most prolific region in the CAN—ahead of historic African football capitals like Abidjan, Bamako, Casablanca, or Dakar. This observation is far from anecdotal. It is structural, historical, and political. In reality, it represents a complete reversal of the course of history. For decades, the CAN was the showcase for African championships. Remember the one won by Morocco in 1976... Local competitions in Egypt, Cameroon, Ghana, Morocco, Tunisia, or Nigeria were the natural reservoirs for national teams. The CAN was an extension of domestic football, its pinnacle and international realization. Today, the course of history has reversed. It is no longer African championships that feed the CAN, but European training centers, European clubs, and European sports systems. Across all squads, 186 players were born in Europe—more than a quarter of participants. And this figure says nothing about the actual place of training, which is overwhelmingly European even for players born in Africa. With exceptions like Morocco's Mohammed VI Academy and Senegal's Génération Foot to a lesser extent. Thus, African championships are progressively relegated to the role of national entertainment leagues—very useful for sustaining local passion but disconnected from the continental top level. The African Champions League and the CAF Confederation Cup remain quite anecdotal. The diaspora is certainly an immeasurable wealth... but it can also signal a failure. It would be absurd to deny the human and cultural richness represented by the diaspora. CAN 2025 is a global crossroads of trajectories, memories, and multiple identities. Morocco's national team—a mix of players born and trained in the country and others born in various countries—perfectly illustrates this positive globalization of African football. But for some countries on the continent, this diversity masks a collective admission: Africa can no longer retain, train, and develop its talents on its own soil until their sporting maturity. Young players leave earlier and earlier. The best sometimes never even pass through an African championship. They arrive in the national team as "finished products," shaped elsewhere according to different economic and sporting logics. In this context, the CHAN becomes a strategic necessity, not a secondary competition at all. The African Nations Championship takes on a crucial dimension. Too often seen as a second-tier event, it is actually the last structuring bulwark for the survival and credibility of African championships. Today, the CHAN is: - the only continental competition that exclusively promotes players from local leagues; - the only space where African clubs gain visibility on a continental scale; - a concrete lever to slow the early exodus of talents; - a tool for positive pressure on states and federations to improve infrastructure, governance, and league competitiveness. Without the CHAN, African championships gradually disappear from the international—and even continental—radar. There is thus an imperative need to develop the CHAN to rebalance African football. Simply continuing to organize it is no longer enough. It must be strengthened, promoted, and fully integrated into the CAF's overall strategy for: - Better media exposure; - Better calendar alignment with local leagues; - Real financial incentives for clubs; - Clear articulation between CHAN, interclub competitions, and CAN. The CHAN must become what it should always have been: the foundation of African football, not its appendix. Countries that haven't understood this or hold a contrary view should come to their senses and step up. This concerns them and the continent as a whole in reclaiming control of our own football narrative. CAN 2025 tells a beautiful story of diasporas and shared roots. But it also tells a more worrying story: that of a continent applauding talents it no longer produces at home—or only partially. Faced with this reality, abandoning or marginalizing the CHAN would be a historic mistake. Strengthening it, on the contrary, is choosing sporting sovereignty, economic sustainability, and the dignity of African football. It's also the best way to secure a strong position as a major player in world football. The Kingdom of Morocco has perfectly integrated this. It is present at every CHAN edition and doesn't play the role of a mere bystander. On the contrary, it knows full well that this continental competition, like youth categories, is the true springboard and a solid platform for harmonious and sustainable development. Without strong championships, there is no strong football. Without the CHAN, there will soon be no more African football... only football of African origin.

The Mental Exercise of a Genius and His Imaginary Journey Through Space 4171

Julius Melien, 20 d.

- Society - Philosophy - Realist -

1.6 min read.

Greetings, inhabitants of the surface. This is Genius, speaking directly from my ship orbiting our planet. I chose to come up here because, far from the noise, the confusion, and the turbulence of the planet’s periphery, I think better. I have a bit of peace to meditate on my ideas, on what I have gathered and continue to gather throughout my life, which today I can say has not been a small one. “The message is greater than the messenger.” Have any of you ever heard this phrase? I have heard it a few times, but I remember that the first time I heard it, it was kind of loose, without much context. I didn’t pay much attention to it, yet it stayed engraved in my mind. Then I remembered my teenage years, when we always go through that phase of rebellion without a cause, when we are constantly ready to react to anything with a certain aggressiveness and a foolish arrogance, one of those attitudes that, now deeply immersed in adulthood, makes us feel that kind of shame which, just by remembering it, makes us want to hide, even though no one, absolutely no one, knows what you have just thought. Yet it feels as if everyone around you has heard your thoughts. But well, returning to the phrase in question: I understood its meaning when, one day, I observed a person, what I would call a “late adolescent,” one of those who have already reached adulthood but firmly refuse to leave adolescence behind, criticizing someone who was conveying a positive message, a truly beneficial one, bringing nothing but gains. This “late adolescent” immediately said: “He says all these things, but if you look closely, ‘behind the scenes’ he must do everything wrong, must have a rotten life, and so on…” I stopped and thought: yes, it is quite possible that this is true. It may be that this person is a hypocrite, but I am not certain. However, even if he is, it is not the hidden rot that he is transmitting in the message. No, not at all. And if he truly is a hypocrite, the bill will come due for him, not for those who received the message and genuinely took it as an example and a model to follow. And if those who received the message follow what is contained in it, we can say that the mission has been accomplished. Therefore, gentlemen “late adolescents,” let go of this senseless rebellion, this resentment over something that was not done to you, and pay attention to the message, not the messenger. Or admit that, deep down, you wish to live the very rot you use to attack the supposed hypocrite who is delivering a valuable message. That is all, inhabitants of the surface. I will now take a trip around the Moon, but upon my return to our planet’s orbit, I will bring another thought. Stay strong and have faith.

Kardec Spiritism: Origins, Principles, and Legacy 4314

Tupan, 21 d.

- History - Philosophy - Other Worldly -

1.3 min read.

Kardec Spiritism, commonly known simply as Spiritism, is a philosophical, scientific, and moral doctrine codified in the nineteenth century by Allan Kardec, the pseudonym of Hippolyte Léon Denizard Rivail (1804-1869). Educated in the pedagogical tradition of Johann Heinrich Pestalozzi (1746-1827) and shaped by Enlightenment rationalism, Rivail applied methodical inquiry and comparative analysis to the investigation of spirit communications, adopting the name Allan Kardec to distinguish this work from his earlier academic career. The results of his research were organized into a coherent body of doctrine beginning with The Spirits’ Book, which presents the fundamental principles of Spiritism in a question-and-answer format addressing God, the nature of spirits, reincarnation, moral law, and humanity’s destiny. This was followed by The Mediums’ Book, a practical and theoretical guide to mediumship that examines different types of mediums, forms of spirit communication, and the ethical responsibilities involved, emphasizing discipline, discernment, and moral purpose. Kardec later published The Gospel According to Spiritism, which interprets the moral teachings of Jesus through a Spiritist lens, focusing on charity, forgiveness, humility, and love of neighbor, while deliberately excluding dogma, miracles, and ecclesiastical authority. In Heaven and Hell, he addresses concepts of divine justice, the afterlife, and the condition of spirits after death, contrasting traditional notions of eternal reward or punishment with a dynamic model of moral responsibility and progress. His final major work, The Genesis, explores the relationship between Spiritism, science, and biblical narratives, discussing miracles, prophecy, and the origin of the world while affirming the compatibility of spiritual principles with scientific advancement. Together, these works form the doctrinal foundation of Spiritism, presenting it not as a revealed religion but as a doctrine open to reason, revision, and moral application. Spiritism teaches that spirit communication is a natural phenomenon governed by laws not yet fully understood, that human beings evolve morally and intellectually across successive lives, and that suffering serves as a means of learning and reparation rather than punishment. Although it originated in France, Spiritism found its greatest development in Brazil, where it became a widespread cultural and spiritual movement characterized by study, spiritual assistance, healing practices, and extensive charitable work. Today, Kardec Spiritism continues to emphasize critical inquiry, personal responsibility, and ethical living, maintaining that true spiritual progress is inseparable from moral progress and service to others.

Lemuria 4532

Tupan, 23 d.

- History - Philosophy - Other Worldly -

1.8 min read.

Lemuria is a legendary lost continent believed by some to have existed in the Pacific or Indian Ocean, now submerged beneath the sea. Though it originated as a 19th-century scientific hypothesis, Lemuria was rapidly transformed into a powerful myth within esoteric and occult traditions, particularly Theosophy and later New Age spiritual movements. In its mystical form, Lemuria represents not only a prehistoric civilization but also a stage in the spiritual evolution of humanity—a forgotten golden age whose echoes linger in myth, metaphysics, and sacred memory. The concept of Lemuria first emerged in 1864, when zoologist Philip Sclater (1829-1913) observed a puzzling distribution of lemur fossils in Madagascar, India, and Africa but not in the Middle East. He proposed that a now-sunken landmass, which he dubbed "Lemuria," once connected these regions. Though later rendered obsolete by the theory of continental drift, the idea of a sunken continent captivated the imagination of 19th-century occultists. Most notably, Helena Petrovna Blavatsky, co-founder of the Theosophical Society, appropriated the term and gave it profound metaphysical significance. In Theosophical cosmology, detailed in Blavatsky's The Secret Doctrine (1888), Lemuria was the third root race in the evolution of humanity, predating Atlantis and our current civilization. The Lemurians were described as a gigantic, etheric people—initially non-physical, androgynous beings who gradually became more material and sexualized over time. They possessed deep intuitive wisdom and lived in communion with nature and cosmic laws, until their civilization fell due to spiritual decline and cataclysmic upheaval, often associated with volcanic or tectonic disasters. Esoteric interpretations of Lemuria portray it not merely as a geographic location, but as a spiritual archetype: a symbol of innocence, harmony with the Earth, and the loss of higher consciousness through material attachment. This notion resonated with 20th-century mystics, clairvoyants, and channeled teachings. Edgar Cayce, Rudolf Steiner, and others continued the narrative, describing Lemuria (sometimes referred to as Mu) as a center of ancient wisdom, where early humans communicated telepathically, lived in peace, and were attuned to divine forces. In modern New Age thought, Lemuria is often associated with Mount Shasta in California, believed by some to house surviving Lemurians or spiritual beings from the lost continent. Channeled messages, crystal healing traditions, and alternative histories of the Earth frequently invoke Lemuria as the birthplace of lightworkers, starseeds, or advanced soul lineages. These narratives present Lemuria not as a literal history, but as a spiritual memory encoded in the collective unconscious—a longing for harmony, unity, and cosmic purpose. From a scholarly standpoint, Lemuria illustrates how scientific ideas, once abandoned by academia, can find new life in myth-making and spiritual philosophy. Much like Atlantis, Lemuria reflects both a critique of modern materialism and an aspiration toward a higher, purer form of existence. It blends mythology, pseudo-history, and metaphysical symbolism into a compelling narrative that has influenced literature, art, and alternative spirituality for over a century. Lemuria is less about geological reality than about spiritual meaning. It stands as a metaphor for lost wisdom, human potential, and the cycles of rise and fall that define both civilizations and souls. Whether viewed as a real continent, a mystical era, or an inner state of being, Lemuria continues to inspire seekers who long to reconnect with a forgotten Eden buried not just beneath the waves—but within the self.

The Understanding of History and the Compression of Planes 4620

Julius Melien, 24 d.

- History - Science - Philosophy -

1.2 min read.

Photography explained to me the concept of plane compression. And what is that? Well, when we use a telephoto lens with a long focal length, it allows us to bring elements that are far from the camera closer. As a result, these elements, or objects, if you prefer, appear much larger, creating an optical illusion. A classic example is those images in which the Moon or the Sun appears gigantic behind mountains, buildings, and so on. This effect creates the illusion that the celestial body is pressed right up against those mountains, buildings, or other distant objects. The same thing happens when we photograph a mountain range. Under the effect created by a telephoto lens, the mountains in the background appear as if they were stacked closely together, forming layers due to their different altitudes. However, if we could look at these mountains from above, we would see that they are actually far apart from one another. Another example can be seen when we observe constellations. They form figures that were named according to cultures spread across the planet, for example, the constellations of Orion, the Southern Cross, Scorpio, and many others. By connecting the points, in this case, the stars, these figures emerge. In reality, however, these stars are not on the same plane; they are at different depths in space. But because they are so far away, we have the impression that they all lie on a single two-dimensional plane. This sparked an insight in my mind and led me to create an analogy to understand historical events that have shaped, and continue to shape, our time. Be aware that you are participating in a historical event, even if you do not realize it. The episodes that eventually come together to form the historical record often do not happen all at once. They occur at widely spaced intervals of time. Yet, when we look back at the past and assemble these episodes as fragments, we are able to understand them more clearly, just as when we look at a photograph taken with a telephoto lens and see distant objects that appear united on the same plane, as if they were compressed together. This analogy led me to an understanding of history through the concept of plane compression.

The Second Intestine and the Paradoxical Diarrhea of Ideas 4891

Julius Melien, 25 d.

- Science - Realist -

2.1 min read.

When I was studying Biological Sciences, in the course Anatomy I, the professor introduced us to the concept of the “second brain,” referring to the intestine, since it has a very complex neural network, containing more neurons than the spinal cord, the axis that runs along the vertebral column and is part of the Central Nervous System, and is even capable of making its own decisions without needing to activate the brain to do so. Well, today, almost 30 years later, I have never forgotten this. And because I have the habit of making analogies and adapting concepts,especially when I explain certain subjects in the classroom, I ended up creating a concept entirely inspired by what I just mentioned, in an attempt to illustrate the moment I am currently going through. I am a biologist and a teacher who, probably due to some mild, undiagnosed neurodivergence, has interests in multiple areas. Some of them are, in a way, connected to science; others are not. One, however, is especially connected to the arts, and it is something I have practiced for some time now: the art of photography, with an emphasis on the landscape style—landscape photography. Natural landscapes and urban landscapes activate a kind of creative gift that I believe I have, in such a way that my head begins to boil with ideas. All it takes is a brief conversation about a certain topic, and if it has any connection to landscapes and places, within a fraction of a second an idea is born in my mind. I imagine that for many people, when reading or hearing an account like this, it may seem like something wonderful, an incredible special ability. And I must say that yes, it is an ability that many might envy. But what they do not see is that this, in a way, comes along with a series of problems. Let me explain: in my case, because of certain psychological issues that I carry with me, the fact that my head explodes with ideas causes me some suffering. That is because there are “blocks” that prevent me from putting these ideas, projects, and potential successes into practice, if they were to move forward. That is where the analogy used in the title of this text comes in. The “second intestine” is a playful expression, a pun, because I am referring to the brain, as if it were a reversed concept. And in this second intestine, my ideas are born. However, the “blocks” I mentioned earlier act like a kind of cork, which should have been eliminated when they appeared, but instead remained in the tract, drying out and becoming impacted, preventing the natural flow. And what is the problem with that? Inside, ideas never stop forming, because just as we eat daily for survival, the processing of food generates waste that needs to be eliminated. Thus, in the body, a fecaloma that blocks the natural flow of the intestinal tract is responsible for causing paradoxical diarrhea, which leaks around the sides of the fecal mass. The same thing happens with my ideas. They are born inside my head and need to come out, but my blockages keep them trapped inside. From time to time, however, part of them “leaks,” giving a glimpse of what is inside, and if they were to come out fully, in addition to relieving the pressure, they would be useful, since they would bring benefits such as personal fulfillment and financial return, which would be essential for my overall health. My second intestine is full of ideas and creations that need to come out. But for that to happen, I need to overcome a difficult and painful stage: eliminating the blockage so that the flow can finally be released.