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Walking Barefoot: The Urgency of a Political Awakening in Morocco... 6499

Aziz Daouda, 4 mon.
- Politics - History - Society -
3.1 min read.
The current Moroccan context is intense, though not unprecedented. Morocco has experienced others before. The protests shaking several cities across the Kingdom, notably led by the collective GenZ 212, are not mere mood swings. They reflect a deep, multifaceted, and long-contained social anger. Inspired perhaps by youth movements seen elsewhere, these protests are rooted in a distinctly Moroccan reality: a young, connected, educated people but disillusioned with a system they believe no longer meets their expectations. This anger is multiple and undeniably legitimate, voiced on behalf of all generations. The demands focus on recurring but now explosive themes: fighting corruption, the deterioration of certain everyday public services like education and healthcare, the crisis of unemployed graduates, and dangerously widening social inequalities. To this is added a direct critique of the government's economic priorities. This youth, which no longer identifies with official rhetoric, expresses a new demand: a fairer, more transparent, and closer government. It calls for alignment between political speech and public action. This is not a depoliticized generation as some would like to think, but a generation that rejects pretenses and technocratic answers. It practices politics on the internet, often without realizing it. It speaks the language of everyday life: the price of chicken, healthcare, transport—not inflation rates or macroeconomic indices. It expresses itself through clicks, avatars, emojis, and stickers. It writes Darija in Latin letters and numbers. It seeks information quickly, responds instantly and succinctly. It dislikes long speeches it finds tedious. It lives in a globalized world but proudly claims its Moroccan specificity. When a citizen complains about the price of tomatoes, it's not an indicator’s graph or an IMF report that will reassure them; they speak in dirhams, not percentages. So what else can be done if not for decision-makers to walk barefoot from time to time? Walking barefoot means returning to reality. It means feeling the country. In this tense climate, the metaphor of the late Hassan II inviting architects to “walk barefoot to feel the country” takes on a striking resonance. Originally meant to emphasize understanding Morocco’s soul before building, it has become a political imperative today. Walking barefoot means stepping down from one’s pedestal, leaving air-conditioned offices, abandoning PowerPoints and slogans to listen to the ground. It means accepting to feel the dust of rural roads, hear the cries from saturated hospitals, share the despair of teachers, or the loneliness of unemployed youth. They must understand what a “two-speed Morocco” means, denounced by His Majesty King Mohammed VI himself. Part of the country lives in modernity, connected and optimistic, visible in infrastructure projects and international forums. The other, the majority, struggles with precariousness, poverty anxiety, neglect, and injustice. The gap between the two is widening. It is precisely this gap that the current protests expose. A few years ago, hope was born for a new development model, requested by His Majesty the King himself. What is its status today? Where is this model and its recommendations? The New Development Model (NDM), much praised at its launch, seems today to have been lost within bureaucratic and communication labyrinths. Its ambitions were high: reduce inequalities, strengthen social cohesion, encourage initiative. But on the ground, Moroccans hardly see the fruits. It has simply been forgotten. The prevailing impression is one of an increasing gap between promises and reality, between triumphant speeches and citizens’ daily life. This disenchantment is not only economic but also moral: trust is eroding, public discourse is losing meaning. Youth has forever been the moral compass of nations. It says out loud what others think quietly. The youth mobilization acts as a salutary shock. The movement is not monolithic: it unites students, unemployed youth, young workers, artists, teachers. But all share a common feeling: having been sidelined by a political and economic system that offers no prospects. This youth does not attack their country; it wants to save it from a threatening drift. It demands social justice, dignity, and respect. It wants not only to be spoken about but to be spoken with. It is a call for a rebuilding of social and political bonds, for genuine and sincere listening. The biggest mistake those in power could make is to underestimate this anger, or worse, to despise it. In a world where frustrations are expressed online before hitting the streets, ignoring youth voices sets the stage for a worse crisis. The urgency is to rediscover the spirit of this millennial country. Today, walking barefoot means returning to essentials: - Visiting village schools where children lack everything, - Visiting hospitals where some doctors perform miracles with nothing, but others are absent or resting after working elsewhere, - Listening to mothers who struggle to feed their families, - Understanding youth who refuse to live waiting for an administrative miracle. A country is not governed by PowerPoint slides, reports commissioned from foreign agencies, or promises crafted for social networks. It is governed with an awareness of reality, with the sense of the people, and the will to fix what hurts. Morocco has often proven its ability to overcome crises by reinventing itself. It still has the human, cultural, and institutional resources to do so. But this requires a change of perspective, a reconciliation with the truth on the ground, and a renewed political humility. Walking barefoot means reconnecting with deep Morocco, the Morocco that suffers but also hopes. It also means telling citizens hard truths when it errs and when it is itself the cause of its own misery. Walking barefoot means pushing young people to work and innovate. Only on this condition can social peace, national cohesion, and the country’s future be guaranteed.

An Illusory Return 6060

Boucharfou, 4 mon.
An Illusory Return The morning breeze foretells the return of my beloved, After leaving me for so many years. If she truly comes, it will be at noon At least, that’s what she told me. The morning breeze foretells the return of my beloved, After leaving me for so many years. Could it be a premonition? Will she really come back to me? Or is it a pious wish, A dream of a time long gone and faded? Yet everything seems to foretell her return On this break of day: A blue sky, bright and clear, A sun rising early, strangely so, Majestic unusually radiant. The moon takes its leave discreetly and all the better for it. The morning breeze foretells the return of my beloved, After leaving me for so many years. I tremble and waver in my corner like a child, I cry out in enchantment, I can no longer keep still I lose all sense. A swallow lands upon my balcony, As if to show me its sympathy. The morning breeze foretells the return of my beloved, After leaving me for so many years. Time stops it feels like eternity. The ticking of my watch falters, losing its rhythm, The hands seem frozen, stretched apart. I hold my breath, I can hardly breathe, I’m suffocating, Sweat pouring from every pore, My head spinning, my sight blurred. The morning breeze foretells the return of my beloved, After leaving me for so many years. Suddenly, the morning breeze ceases. I sense that she is not yet ready. The sun vanishes like a sorcerer, Hiding behind the clouds. The moon peeks through now and then, As if to mock his retreat. The ticking of my watch resumes its old rhythm, The clock hands blend together enchantingly. I catch my breath again, Regain my composure, Put my jacket back on, Recover my reason, And stop asking questions. I am convinced she will not return today She has not kept her word, as always. I shall wait for another breeze, On another morning, That will once again announce her return. Until then I’ll go out for a walk. Dr. Fouad Bouchareb Rabat, October 26, 2022 All rights reserved.

The GenZ212 Letter: A Quest for Recognition and Royal Protection... 6479

Aziz Daouda, 4 mon.
- Politics - History - Society -
2.6 min read.
Far be it from me to amplify the so-called letter from a collective claiming to represent GenZ212, but it is necessary to acknowledge that it deserves a critical reading and analysis to understand both its explicit and implicit content. Psychologically, the appeal to "express a need for recognition" is evident: the very act of addressing His Majesty the King directly reflects a search for symbolic validation. The authors seek to feel heard and to exist in the public space. The use of frustration language in their grievances conveys an emotional charge, mixing disappointment in economic, social, and identity challenges with aspirations for a better future. The letter reveals a tension between ideal and reality, illustrating a typical psychological divide of this generation: high ambition and demand but also fragility and a sense of powerlessness in the face of structural blocks. One can see a projection onto a paternal figure: His Majesty the King is viewed as the ultimate arbitrator, the supreme recourse, implicitly demanding protection and repair, which intermediate institutions have failed to provide. Sociologically, this is a generation searching for collective identity: the very name GENZ212 (212 being Morocco’s telephone code) reflects a claim of group identification, no longer just as isolated individuals. This highlights an emerging generational consciousness amid distrust towards established structures. The letter reveals criticism of the state, political parties, unions, and traditional institutions seen as disconnected from youth realities. This youth evolves in a world different from previous generations, using digital tools as leverage. The preference for direct channels (social networks, petitions, public letters) over traditional mediation reveals a sociological shift in collective action modes, underpinned by social and territorial inequalities. The grievances likely illuminate fractures in education, employment, housing, social mobility, access to culture, and health. These themes reflect a society where youth feel the social elevator blocked, aligning with the general sentiment and sadly overlooking many progress made. Politically, the letter acts as a symbolic contestation. Addressing His Majesty directly can be seen as implicit criticism of governance and intermediaries, bypassing classic political channels. It raises questions of legitimacy: GENZ212 does not speak for all Moroccan youth but claims to represent them, raising issues of representativeness and possible political co-optation. It is probably a signal to decision-makers: if institutional dialogue channels remain closed, youth may permanently turn away from institutions and radicalize their discourse. The positive point is a genuine bet on the future. By turning to His Majesty the King, they place trust in the royal authority to drive structural reform, a sign both of loyalty and failure of democratic mediations. The letter also invites critical reading of style and tone. The style is direct but sometimes naive. It adopts a frank, often unfiltered tone typical of young generations used to spontaneous expression on social media, blogs, or videos. This gives authenticity but sometimes sacrifices argumentative rigor and credibility. The tone oscillates between respect and defiance. The text addresses His Majesty with marks of deference while openly criticizing society and the state. This dual register expresses tension and hope: wanting to challenge political leaders while remaining within the bounds of monarchical loyalty. Use of collective vocabulary (“we, the youth,” “our generation,” “the country's future”) shows a desire to speak on behalf of a community. However, the overemphasis sometimes feels more emotional than programmatic. The language is symbolic and identity-focused, with no clear prioritization of grievances. The claims are listed as frustrations without clear structuring into priorities or concrete proposals. Thus, it is more a plaintive tone than strategic approach. The style is hybrid, mixing activism and advocacy, revealing hesitation between a militant manifesto and a petition addressed solemnly and respectfully to the supreme authority. This perfectly reflects a generation still finding its discursive register, convinced like its elders that improvements must come through the nation’s chosen and defended framework. The style and tone reinforce the letter’s heartfelt character: sincere, emotional, and collective. However, they suffer from lack of rhetorical maturity (weak structure, redundancies, slogans rather than solutions). Politically, the remarks aim to symbolically touch and spark public debate. The GenZ212 letter is thus a hybrid act combining psychological distress, sociological claim, and political gesture. It highlights: - A feeling of exclusion and marginalization among youth, - A need for recognition and direct listening, - A questioning of intermediaries, - A strong expectation towards the monarchy as guardian of justice and a radiant future. Ultimately, the GenZ212 letter is a quest for recognition and royal protection. It is worth noting that the phenomenon is not unique to Morocco and arrived through osmosis as it exists in many parts of the world. These movements are often amplified by digital platforms, turning isolated frustrations into collective mobilizations despite geographical or cultural differences, development gaps, and democracy levels. It is also important to note the proximity of manipulation and nihilistic speech impact.

He thinks.... 6083

Boucharfou, 4 mon.
- Society - Lifestyle - Poetry -
0.6 min read.
He thinks.... He thinks that in his nailed hands I'm nothing but a toy. I don’t think I’ll go back to him. Today, everything has changed As if nothing had ever happened. And with the innocence of angels from the skies in the look in his eyes, He tells me: I am the keeper of this place, And that I am his one true love. He brought me flowers. How could I not accept them? And all the naivety of youth I found again in his gentle smile. I no longer remember... the fire in your eyes. How did I find myself in his arms? I laid my head on his chest, proud, Like a child returned to their father or mother. Even my long-abandoned dresses danced at his feet, all of them. I forgave him… and asked how he had been. And I cried for hours under his armpit. And without thinking, I gave him my hand, So it could sleep like a bird in his. And I forgot all my hatred in a fraction of a second. Who said I held a grudge against him? How many times did I say I’d never return? And yet I came back. My return is wonderful. To my first love. Dr. Fouad Bouchareb All rights reserved Toulouse, May 29, 2025

GenZ 212: the Imperative of a New Political and Social Pact... 6452

Aziz Daouda, 4 mon.
- Politics - History - Society -
2.6 min read.
In a Morocco pulsating with change, a new breath sweeps through its streets and squares. Imagine, for a moment, the gaze of a young person walking down the avenues of Rabat, their heart filled with an unshakable conviction: that their country must urgently rewrite its destiny, redefine its governance, and above all, give its youth the place they deserve, as builders worthy of their dreams. This Morocco, once proud of its 2011 Constitution born of a hopeful protest movement, now seems mired in suffocating practices that fuel frustration and stagnation. So many promises inscribed in that text have gone unfulfilled, so many provisions willfully forgotten. The demanding youth, thirsty for justice and inclusion, feel this deeply. For them, it is experienced as a painful fracture. The world is accelerating with a relentless rhythm, and that fracture is palpable everywhere: nearly 30% of Moroccans are under 30. Yet key decisions are made in the shadows, far from their aspirations, in the hands of aging elites clinging to power, elites who lack humility and bristle at lessons from the younger generation. The divide also runs through the youth themselves. Many passionate young activists, full of innovation, openly reject recent disturbances. “We do not want to be represented by incompetents, troublemakers, or those who tarnish our cause,” they assert firmly. Yet the feeling of exclusion burns in their words: “We are the future, the Morocco of tomorrow, yet we are pushed to the margins; our voices remain unheard.” Parliament, regional councils, political parties, impenetrable strongholds, all hold the keys to change tightly. How, then, can genuine reform be hoped for? Faced with this reality, the dream of profound overhaul goes far beyond mere formal adjustments. It calls for a genuine institutional leap, one that fully includes youth and neglected territories. Among the proposals are the reintroduction of generational quotas in assemblies to guarantee tangible representation, lowering eligibility ages to inject fresh air into politics, and creating consultative bodies where young voices are not just background noise but concrete levers for action. Ironically, the Youth Council envisioned by the Constitution, a space meant for unity and expression, remains a dead letter after three successive governments. Health and education issues have only served as detonators. The discussion quickly expanded into another battle: resistance to regional suffocation. Centralization, that stubborn relic, continues to strangle territorial potential. The promised regionalization of 2011 has never delivered the political and financial autonomy necessary for each region to become an independent engine of development. It is probably time for regions to truly decide their own paths, manage their resources, and drive their own projects, including in health and education. Far from weakening the Moroccan nation, this would strengthen it. At the heart of these debates lies a fundamental demand: national sovereignty built on inclusion and trust. In a fragile world fraught with economic, climatic, and geopolitical crises, Morocco must reinforce legitimacy through participation and justice. Was it not Mahdi Elmandjra who said, “A country that ignores the potential of its youth has no future”? Today, more than ever, a new social pact must emerge, based on justice, shared responsibility, and genuine participation. This youth, driven by unprecedented energy, has rediscovered courage. Rooted in history and loyal to the monarchy, it dares to envision a Morocco turned toward tomorrow. Democracy is no longer an abstract luxury, it is the sine qua non for sustainable development and a harmonious society, the key to forever breaking down the wall of a two-speed Morocco. This awakening Morocco calls for revising political mechanisms, an essential opportunity to build a fairer, more inclusive country where young people become masters of their destiny. They no longer identify with traditional models. They do not simply *live* on the internet, they *build* their professions, their world, their culture, and their lives there. Their universe is called Discord, TikTok, Instagram. It is not only a playground, but an exposed space where joys and frustrations are expressed, and where manipulation lurks. It is time for everyone to realize: this movement is irreversible. It moves in rhythm with a world in perpetual, exponentially accelerating change. We must accept it, fully embrace this deep transformation, and understand that **GenZ212** simply demands a new political and social pact. At the same time, this same GenZ212 must not overlook that today’s living conditions are far better than those of their parents, and even more so their grandparents, and that the country’s development indicators are largely positive, with a spectacular decline in poverty rates. Morocco is producing elites at a remarkable pace and now needs investments, reforms, and economic dynamism to absorb them. This transformation is underway, and it is the role of politics to explain it.

The Parental Home 6268

Boucharfou, 4 mon.
The Parental Home My parents’ house is permanently closed. The doorbell remains curiously silent. There is no longer Mom to welcome me with open arms and her wonderfully legendary smile. There is no longer Dad to tell me about his many travels, to share his famous jokes and give me advice about my job and career. There are no more magical smells coming from Mom’s kitchen, making my mouth water in anticipation of a good feast and delicious dishes of which only she knew the secret. My parents were so proud to see me become a doctor. They had no idea that once they became ill, I would be the one watching over them and their unfortunate fate! Since their passing, the peaceful atmosphere that reigned in our home is gone. There is no more joy of living. And, so to speak, even the hands of the wall clock have stopped moving. And the swing has ceased its endless back and forth. No more tick-tock, no random music. There are no more heated debates between my brothers and sisters, debates that only Dad had the art of settling with wisdom, favoring no one. He taught us how to discern things, to compose poetry, verses, and prose. He amazed his audience with his funny stories. Now, there are no more guests in the house. A divine silence reigns, like a sacred communion. Time first suddenly stopped on October 3rd, 1996. It froze forever on December 5th, 2018. From now on, I am left only with prayers, that their souls may rest in peace. Dr. Bouchareb Fouad Agadir, August 21st, 2022 All rights reserved

Wealth inequality as a question of Inflation and Taxation 6385

Tariq Daouda, 4 mon.
Wealth inequality has been periodically rising up at the forefront of political discussions since 2008: almost 20 years now. With the same seemingly smart analysis pointing out that wealth inequality results in social unrest, often terminating with the "solution" of taxing the rich. First of all, although it does seem that wealth inequality leads to social unrest today, it's not at all a historical fact, when historical societies with massive wealth inequality have persisted for centuries. This raises the question of political manipulation and instrumentalisation. It also points out to a material switch in the moral compass that occurred more than century ago. Fruit of a materialism Zeitgeist that colored of all the "isms" of the era: Capitalism, Marxisim, Socialism and Communism ideologies, etc.. . All raised materiality has a moral imperative. Above kindness, honesty, generosity, honor, and the rest of the set of virtues that humanity has recognized for ages. When inflation rises the value of assets compared to money increases. It means that, as money devalues, if you own land, stocks, businesses, and things of the sort, you do not get to be richer, but you get to keep what you have. This is what is commonly referred to as "the transfer of wealth" to the richest. It's not a transfer at all, the word "transfer" suggests that wealth is being taken from the population at large and given to the richest. What is happening is that the asset of most people is "Money / Currency". This is a devaluating asset by design (the inflation rate set by central banks), and the more it devalues, the less it is worth compared to everything else. Then there is taxation. Taxation disproportionately affects people who derive their income from good paying salaries. . When adding up all taxes indexed on their salaries and the indirect taxes, their tax burden can be over 60%. These are historically high numbers, nowhere near the taxation levels of asset owners, or the low salaries earners. It means they don't even get to keep half of what they made. These incredibly high numbers also hinder the capacity of the most productive members of the population to acquire assets, start businesses, and over all participate into the economy to their full extent. In comparison, the lowest payed workers. However they are disproportionally affected by indirect taxation and consumption taxes (ex: VAT). That represent a higher percentage of their income. The most direct solution to reducing wealth inequality, is not to make the richest poorer. It's to make everybody richer, and the shortest path to do that is to get rid of inflation, lower the tax burden on salaries and, have a very low or even no consumption tax. It seems obvious, let people keep most of what they make so that they attain higher levels of material wellbeing doing what they already do. And make sure that their savings do not lose value over time.

Candomblé 6909

Tupan, 5 mon.
Candomblé is an Afro-Brazilian religion rooted in West and Central African traditions that took shape in Brazil through enslaved Yoruba (Ketu/Nagô), Fon (Jeje), and Bantu (Angola/Congo) peoples. It is based on living relationships with the orixás (Jeje: voduns; Angola: inkices)—deities of nature and human experience—each with their own colors, rhythms, foods, stories, and temperaments. Ceremonies take place in a terreiro under the leadership of an iyalorixá or babalorixá, supported by ogãs (ritual musicians/guardians) and ekedes (female ritual attendants). Through singing, drumming on atabaques, dancing, and strict ritual etiquette, devotees cultivate and circulate axé (sacred vitality). The three main drums-rum. rumpi, and lê-have specific patterns for each orixá, and liturgical songs usually preserve Yoruba and Bantu words that transmit theology and history. During the ceremonies, the orixás may “take over” (sometimes called mounting) initiated mediums in spirit possession, bringing counsel and healing to the community. Offerings and sacred foods are prepared with rules of purity and respect; initiation is a long apprenticeship involving seclusion, ritual shaving (raspagem), obligations, and the building of one’s personal relationship with patron orixás. New initiates (iaôs) receive sacred objects and taboos (quizilas) that guide daily life and protect their axé. Divination—often performed using cowrie shells (jogo de búzios) or Ifá—guides decisions, diagnoses imbalances, and prescribes ebós (remedies/offerings). Many houses historically masked orixás with Catholic saints to survive persecution, yet Candomblé maintains its own theology, ritual language, and ethics. Each “nation” (Ketu, Angola, Jeje, and others) keeps distinct musical styles, liturgical languages, and ritual aesthetics while honoring common principles. The religion values humility, reciprocity, care for elders and initiates, and practical service—healing, protection, and community solidarity. Terreiros keep pejis (shrines) and sacred trees, and many lead environmental and social projects as an expression of respect for the natural forces embodied by the orixás. Public festivals mark the calendar with processions, communal meals, and songs that celebrate the houses’ lineages. Today Candomblé thrives across Brazil and the diaspora, adapting to modern life while safeguarding initiatory secrecy, ritual precision, and the dignity of African-descended wisdom. Despite ongoing prejudice, legal recognition and cultural pride have strengthened terreiros, allowing them to teach, serve, and preserve traditions for future generations.

The 4 Choices of Morpheus and what it teaches about human psychology 6626

Tariq Daouda, 5 mon.
- Science - Philosophy - Realist -
0.9 min read.
An iconic scene from an iconic movie. Two men sitting face to face in a abandoned hotel. Each one on a red leather, luxurious Chesterfield-style armchair. A ridiculously small coffee table between them. The scene is dimly lit and outside a storm is raging. The move Morpheus speaks and the more Neo leans forward. Enthralled by the story, by the mystery being revealed. Morpheus leans forward, extending his hands: "This is your last chance. After this, there is no turning back. You take the blue pill—the story ends; you wake up in your bed and believe whatever you want to believe. You take the red pill—you stay in Wonderland and I show you how deep the rabbit hole goes. Remember, all I'm offering is the truth. Nothing more." Slowly he opens each hand, revealing the translucent pills. Take the blue pill an stay as you are, take the red pill and attain gnosis. Knowledge of the true reality of things. The deal is irresistible. However, as there seem to be only two choices. In reality there are 4: take the blue pill, take the right pill, take both pills and take none. The last two did not occur to Neo, as they did not occur to the audience. The scene, the monologue is perfectly crafted. With his words and delivery Morpheus created a box for Neo's mind and the audience. A limited set of reality in which to think. We will never know what would you have happened if Neo had just walked away. Morpheus was selling the red pill, and he executed the prefect sell. Thinking outside of the box often means refusing to get boxed-in in the first place.
youtu.be/zE7PKRjrid4

My Street 5896

Boucharfou, 5 mon.
- Lifestyle - Poetry - Romance -
0.2 min read.
My Street It belongs to me It’s part of my daily life It’s a kind of identity and bond I love the name of my street, and that’s fine It wasn’t named for nothing My street is called Hablmlouk And it’s not just any name Yes, it’s called Cherry Street 🍒 It’s beautiful and exquisite It reminds me every moment of Sefrou My hometown With ancestral roots It enchants me from all sides And for me, above all That’s enough It’s better that way Dr. Bouchareb Fouad May 18, 2020

Love 5949

Boucharfou, 5 mon.
Love! Love is a destiny We hardly choose the moment to love It happens one evening or one morning It happens by pure chance It leaves you confused and haggard One day when you least expect it You didn't see it coming from afar It happens in the blink of an eye... Without an appointment... It makes you soft... It makes you lose your mind... It makes you run away from home Like fire, it burns you with passion Love at first sight is legion You'll get your share, your ration Without logic... But it's beautiful despite everything we endure It's a pure feeling When it's sincere It's magical It's fantastic Despite its pains and sorrows, its sleepless nights Until morning It's the elixir of life It's endless ecstasy... It happens to you by magic... Content in loving takes you away from everything... It besieges you from everywhere! It takes over! It will drive you crazy sooner or later!!! Dr. Fouad Bouchareb El Medano / Tenerife August 24, 2025 Inspired by a text by Jalal Eddine Erroumi Arabic and Arabic All rights reserved

Recognition of Palestine: Historic Gesture or Too Late? 6222

Aziz Daouda, 5 mon.
- World Politics - History -
2 min read.
The decision this week by several Western powers to recognize the State of Palestine could have been hailed as a founding moment in contemporary history. Coordinated and announced almost in unison, it seems to mark a decisive milestone in a conflict that has torn the Middle East apart for more than seven decades. Yet, between symbolic significance and concrete impotence, this gesture raises a dilemma: is it an act that will make history or a missed opportunity due to its tardiness? A recognition long awaited and especially delayed for numerous reasons, more or less understandable. Since the proclamation of the State of Palestine by the PLO in 1988, at the behest of the most alert Arab countries, with Morocco leading the way, marking the transition from an armed struggle bordering on terrorism to a reliable entity, a political interlocutor and partner, more than 140 countries, mainly from the Global South, have taken the step of recognition. It is the Western powers, particularly European ones, that were slow to align. Yet, their political, diplomatic, and financial weight could have, in the 1990s or 2000s, influenced the intense negotiations then underway and given substance to the two-state solution promoted by the Oslo Accords. By choosing to act today, in a context where the prospect of a viable Palestinian state seems more distant than ever, many facts having shifted on the ground, the Western powers appear to recognize more the legitimate cause of a people than they make it effective. The Oslo Accords have been bypassed and are now worthless. What remains is the symbolic weight of recognition. However, it would be reductive to minimize the significance of this gesture. In the diplomatic arena, official recognition could be a major symbolic weapon: it would confer additional legitimacy to Palestine, strengthen its positions in international bodies, and create a political precedent. For Israel, it sends a clear message: the patience of its traditional allies may have eroded in the face of the deadlock of the status quo and the continued expansion of settlements in particular. Unfortunately, it also reveals Western impotence. Beyond the symbol, the reality remains harsh: Gaza remains under siege, the West Bank fragmented, and East Jerusalem under constant tension. Without coercive mechanisms, without economic or diplomatic pressure, these announcements risk remaining a moral signal rather than an instrument of transformation. In other words, the West writes a declaration in history but without real control over its course, even though it is decisions by this same West that are at the origin of the extremely dramatic situation in the region. So, what will we talk about after time has taken its toll? Has the West marked or missed history? The recognition of the State of Palestine by these Western powers remains an important diplomatic step but also reveals a paradox: it comes at a time when the solution it was supposed to endorse seems more distant than ever. To make history is to act when action can change the fate of peoples. To miss it is to settle for observing, too late, what history has already decided. The ambiguity is there: this is a gesture heavy with symbols but weak in concrete effects, and above all, a meeting probably too late to have the historical impact it could have had two or three decades ago. It remains to address the Palestinians themselves: The numerous militant factions attached to unsavory causes and ideologies should cease their harmful game and all should align around an intelligent and achievable line. Palestinians should seize the opportunity with pragmatism and especially independence in their way of understanding, seeing, and acting. Perhaps this is the condition for these recognitions to weigh on the course of history.

My Generation 6170

Boucharfou, 5 mon.
- Society - Philosophy - Romance -
1.3 min read.
I come from a generation that never knew electronic tablets. Our tablets were wooden boards, where we copied verses from the Quran, learned them by heart, and recited them before the fqih. A single mistake meant the sting of a stick, followed by the laughter of classmates. We never begged our parents for toys. We built them ourselves—rolling bicycle rims with a stick for handlebars, imitating the roar of engines with our mouths, or crafting skateboards from wood and ball bearings. Our games were simple but endless: hide-and-seek, marbles, spinning tops. We did not need private lessons. Our teachers were masters of their craft, teaching with passion and devotion. We discovered poetry, crossword puzzles, and the joy of words at an early age. Respect for elders was a rule, and care for the younger ones a duty. Holidays were not for travel but for small jobs that earned us coins to buy books—Camus, Hugo, Balzac, and others that today’s youth rarely open. We lived fully in the real world, untouched by the virtual. Our joys were simple: an old movie at the cinema, a homemade sandwich of tomatoes and peppers, afternoons at the public pool, or slipping into a football match just before the final whistle. One black-and-white TV channel was enough, and a transistor radio was a treasure. We kissed our parents’ hands, respected teachers and policemen, shared our scholarship money with siblings, and saved schoolbags and textbooks for years. We listened to our grandmothers’ tales in the dark, our imaginations weaving monsters, heroes, and enchanted princesses. We knew the Solex, the 2CV, the Dauphine, the R8. We wrote letters and waited for the postman as if he were a hero. Pocket money came only at Eid, and our first driver’s license only after our first paycheck. We grew up running errands, carrying bread to the oven, water from the fountain, groceries on credit in the neighborhood shop. We learned values the hard way—through discipline, slaps, and the watchful eyes of parents, neighbors, and teachers. Elders were always right. We listened more than we spoke. That is why my generation is so different from today’s. We are often misunderstood, dismissed as outdated—even by our own children. Yet I cannot help but feel that those who never lived what we did have truly missed something. Dr. Fouad Bouchareb All rights reserved

Media and Intellectual Nihilism: A Poison for Public Debate in Morocco 6144

Aziz Daouda, 5 mon.
- Politics - Society -
2.3 min read.
For some time now, a worrying phenomenon has been spreading in the Moroccan public space: the rise of a nihilistic discourse, sometimes fatalistic and in some aspects anarchistic, propagated by influencers, a certain football audience, journalists, some academics, and even political leaders. This discourse, marked by a radical rejection of any perspective or the multiple tangible signs of progress, reflects a troubling intellectual and civic drift. Instead of stimulating collective reflection and citizen engagement, it fosters distrust, resignation, and disenchantment with the country's future, its institutions, and perhaps even its mode of operation. The prevailing impression is that of a pessimistic trap with no exit. This nihilism expresses itself through rhetoric saturated with despair and defeatism. Themes of health and education are overused as if they were completely at a standstill. Yet, tens of thousands of Moroccans are successfully treated daily in public hospitals, and all children attend school, many achieving spectacular success that draws admiration internationally. The discourse reduces Morocco to a state of chronic failure, trapped by political, economic, and social blockages, condemned never to progress. Yet, such a radical and caricatural view obscures the real advances the country has made over recent decades: modern infrastructure, stability in a troubled region, and steady, even impressive, improvements in all social indicators. Admittedly, these improvements remain insufficient and sometimes unevenly distributed, but outright denial amounts to ignoring the complexity of development, which no model—economic, societal, or political—has managed to resolve perfectly. Unfortunately, voices spreading these views gain an audience and create a toxic climate for society. Mixed with ideology and unhealthy negativity, they often present religion as a political solution to all problems, while international experience disproves this. The dissemination of such discourse has consequences. It fuels collective powerlessness and weakens trust in institutions. By instilling the idea that any reform effort is doomed to fail, it encourages social resignation and lays fertile ground for latent, undefined, and immeasurable anger. This context favors demagogic excess, media escalation, and the systematic rejection of any political initiative. Ultimately, instead of awakening consciences, this nihilism plunges minds into ideological paralysis. Young people are particularly threatened by this, already facing immense challenges like unemployment, limited access to opportunities, and the quest for social recognition. They are especially exposed to such disorienting messages. Deprived of positive role models, they are tempted toward fatalism, losing confidence in the future and renouncing any form of civic engagement. Yet, a society that despairs of its youth condemns itself to stagnation and decline. Official media, hampered by lethargy, disconnection from reality, or an unjustified fear of taking risks—both from their leaders and journalists—do little to impose or at least propose an alternative discourse of lucidity and hope. This is not to deny Morocco’s real challenges: corruption, social inequalities, incompatibility of the education system with modernity, unproductive universities in knowledge and innovation, health system exclusions in some regions, lack of effective governance in many sectors, excessive administrative weight, among others. But these challenges cannot justify an exclusively bleak interpretation of reality. The responsibility of intellectuals, journalists, and media figures is to propose a critical but constructive vision. The urgency is to rehabilitate a discourse of balanced lucidity, which recognizes blockages while valuing progress margins. A discourse that denounces failures without annihilating hope. A discourse that highlights shortcomings but also offers solutions. A discourse that holds citizens responsible, that critiques their initiatives and behaviors, that highlights their rights but above all their duties and obligations. The prevailing nihilism that settles in parts of Moroccan public debate is a slow but dangerous poison. It undermines trust, deepens social fractures, and diverts youth from constructive action and responsibility. Morocco needs critical but responsible voices capable of nurturing a collective project founded on trust, innovation, and the will to build. Without this, society risks locking itself in a vicious circle where cynicism suffocates imagination and inertia becomes inevitable. Long ago, some were convinced the country was bankrupt; they spoke of an imminent "heart attack." Nothing of the sort happened. On the contrary, the country has advanced, continually progressing, modernizing, and developing. Morocco is increasingly asserting itself in economic emergence and social development, which must not be denied.

The Alleys of Marrakech 5891

Boucharfou, 5 mon.
The Alleys of Marrakech Whether on foot or by carriage They are magnificent, the alleys of Marrakech. What a pleasure to wander through these shaded paths, Changing my route each time I pass. I mingle with the crowd, The atmosphere is lively, the spirit proud. The Marrakchis are funny, always cool, Full of charm, they follow no rule. The Spice Square feels like a spell, From the terraces above, the view is swell. It leaves romantics lost in dreams, Where everything is more than it seems. Herbalists sell their fragrant spices, Pets abound, with no disguises. Once at Jemaa el-Fna, everything bursts in color, Scents rising everywhere, one after the other. Different dishes with countless flavors Are served here, to everyone’s favors. A true delight, A magical sight, A festival of culinary art, From a millennial cuisine with heart. The snakes taunt the curious who stare, Cobras bare their fangs to the air. Only the flute’s enchanted sound Can soothe their ardor as it floats around, Amusing eyes that watch with glee— The charmers’ dance, their mystery. Mischievous monkeys, bold and sly, Beg for peanuts or coins to buy. They leap, they spin, they clown around, Acrobats playing for the crowd. Fruit juices please the wandering souls, But as for me—I love the snails. The tooth-pullers draw in the reckless, With makeshift pliers, their work is merciless. Molars and canines, pulled without care, No anesthesia, just cries in the air. A pitiful trade, For those betrayed They’ll return again someday, Hoping dentures will ease the pain away. The café terraces all around Are filled with life, night and day bound. Different melodies blend and collide, In the square, a noisy tide. The clamor echoes, wild and strange, A soundscape that never seems to change. And when I head back, my mind still rings, With the echoes that this city brings. I know tomorrow I’ll return again, On foot or by carriage, it’s all the same. To these mythical places, where magic flows, Marrakech, your charm forever grows. Dr. Bouchareb Fouad Marrakech, March 17, 2023 All rights reserved

Age Is Just a Number 6245

Boucharfou, 5 mon.
Age is nothing but a number, Just the count of candles burning bright. On this fourth day of December, Sixty-eight flames light up my life. They melt away like gentle magic, Their wax flowing quietly down the candlesticks. Shy as maidens, they reveal themselves, Casting soft shadows Across the four walls of my room— Choreographing the loveliest of dances To the rhythm of a tender melody, As I sway with them in every direction. They awaken my journeys, The memories of the film of my life— Moments of joy once savored, And painful chapters overcome. Sixty-eight candles still shine upon me. But how many remain in the treasury of my years? One? Two? Ten, or twenty? Only God holds the answer. They say age is just a number. Yet the further we go along life’s path, The more we sense the day when all will cease. For me, only the present moment counts. Eternity is not mine to claim— Only God is eternal. What matters is guarding the wealth of health, And taming the burdens of illness. Sixty-eight candles brighten my world, And I choose to savor this moment Now, and only now. Dr. Fouad Bouchareb All rights reserved Wednesday, December 04, 2024

Narcissism at its Extreme 5954

Boucharfou, 5 mon.
- Society - Lifestyle - Poetry -
0.5 min read.
How handsome he is, the man with the hat! A true Sagittarius, one of a kind, dignified and bold, fantastic, funny, extravagant, enigmatic, mysterious, curious, a dreamer, gentle and rebellious at the same time. For his family, he is an idol, for his colleagues, he is kind and witty, for his friends, a center of gravity. His days overflow with activity. He defies every law. A piercing gaze, commanding respect and regard. Sociable, and rather helpful. A sly smile never leaves indifferent those who cross his path. Some admire him, those who fight him end up retreating. His beauty can be seen from afar, though faded in certain corners. Beneath his bright hat he conceals secrets, mysteries, dreams, and desires. His charisma is real, a gift from heaven. His elegance envies no rival. A hidden strength, a star that sings in the heart of a lost night, a love song from the past that defies infinity— and it is better this way. Other stars, dazzled and amazed, in a serene sky, repeat their refrains while awaiting the break of dawn, the rising of the sun, and the warmth of its rays, one after the other. His kindness is legendary, his friendship exemplary, his reputation crosses borders and rivals his peers. Dr. Fouad Bouchareb All rights reserved Agadir, July 17, 2025

The Barefoot Doctors 6248

Boucharfou, 5 mon.
- Society - Lifestyle - Health -
1.4 min read.
A French text left a lasting impression on me during my first year of secondary school at Lycée Moulay Ismail in Meknes. It was even decisive in my early choice to pursue medical studies. My French teacher, Mr. Rossetti, had assigned us to summarize an article entitled The Barefoot Doctors. I was deeply fascinated by the story of these Chinese practitioners, so named, who tirelessly traveled across their vast country to provide care to local populations. They braved harsh living conditions but fulfilled their mission with remarkable dedication and selflessness. They never complained, nor did they ever ask for money in return for their services. Their practice was one of proximity, modest in its means, but essential, effective, and invaluable for vulnerable communities—poor, yet dignified and grateful. Their working days were long, often exhausting, and the climate conditions harsh and extreme. After completing my medical studies, and following a brief experience in the private sector, I chose to embrace a career in public health. I too wanted to become one of those barefoot doctors. My decision had been made long before, and my dream finally came true on November 8, 1983, just after the commemoration of the glorious Green March. For me, it was a sign of destiny. During more than thirty-three years of service in public health, I had the privilege of working alongside many wonderful doctors who, like me, had chosen this path. Several were from my cohort at the Faculty of Medicine in Rabat—an exceptional class—others were older, and still others were younger colleagues who later joined our ranks. These physicians were the true barefoot doctors. They chose to serve Moroccans in remote areas where living, housing, and working conditions were extremely difficult. Salaries were meager. Yet greed and corruption had no place. The rare deviations were quickly identified and corrected by peers. Absenteeism was forbidden, and leave was short. Very soon, a relationship of trust and symbiosis developed between the doctors and the local populations. Many lived for years in these remote regions without ever considering leaving. Some of them took part in health campaigns and medical coverage operations without ever requesting compensation. Many died in total anonymity, fighting epidemics—the Covid-19 pandemic being a striking example. Others live today in modest, sometimes precarious retirement, but remain dignified and proud of the duty they fulfilled. It is precisely this kind of practitioners that our country lacks today. These are the doctors Morocco needs: the barefoot doctors. Dr. Fouad Bouchareb Former Senior Official, Ministry of Health Rabat, September 25, 2025 All rights reserved

At 80 years old, the UN wavers between its founding ideal and tragic impotence… 6385

Aziz Daouda, 5 mon.
As every year, at the end of September, the opening of the General Assembly seeks solemnity, and is often described as historic. But is the world really gathered here to decide its future? Is it truly within these walls that decisions that matter are made? As always, it falls to the Secretary-General to make the assessment and take stock. Before the General Assembly in New York, the Secretary-General of the United Nations once again gravely recalled the primary purpose of the Organization, born 80 years ago as a bulwark against chaos, war, and barbarism. The UN, he stressed, has never been an abstract ideal, but a pragmatic tool to safeguard humanity’s survival through three pillars: cooperation, law, and peace. Yet the tone, the words, and the expressions of the valiant Secretary-General left no doubt: he is powerless, and his organization is withering. One could sense he himself was shaken by the bleak diagnosis he delivered about our times. This founding reminder was followed by an implacable assessment: the principles of the UN Charter are increasingly flouted. Wars, invasions, famines, and climate crises are multiplying. From Sudan to Ukraine, from Gaza to the Sahel, deep in Africa, conflicts take root and drag on, with hardly a glimmer of hope for a just resolution. Whole generations will bear the mark. The scars will not fade any time soon. Truth and human dignity are instrumentalized, while social and environmental fractures deepen. With a tone mixing lucidity and anxiety, the Secretary-General posed the question underlying his entire speech: *“What world will we choose?”* He then shifted into a more diplomatically acceptable address, tinged with a hint of optimism. True to his role, he outlined five crucial choices for the future. Will he be heard? He knows perfectly well the answer is no. **1. Peace rooted in international law.** He called for condemning violations of the Charter and the impunity of aggressors. He pleaded for ceasefires, an end to foreign interference, and a reform of the Security Council. Yet that very evening, bombs would still fall, and innocent bodies would still litter the ground. **2. Human rights as the foundation of peace.** Equality, dignity, and social justice were placed at the heart of the speech. But are we truly equal before the law? Who still believes it? **3. Climate justice.** Weary, the old man reminded the Assembly of the urgent need to accelerate the energy transition, denouncing fossil fuel subsidies and pointing to the colossal financial needs of the Global South: $1.3 trillion per year by 2035. But what is that word “justice” worth in a world where the president of the leading scientific, economic, and military power dismisses renewable energy as a “scam”? Who is to be believed? **4. Technology in the service of humanity.** Artificial intelligence was cited as a major challenge: a promise of innovation, but also a risk of autonomous weapons, mass surveillance, and new digital divides. He called for a universal framework of governance. But who will respect it, other than those already respecting the rules? **5. Strengthening the UN for the 21st century.** The Secretary-General denounced the glaring imbalance between military spending and investments for peace, calling for a renewed and effective multilateralism. Yet in this hall designed to gather humanity around universal values, who is still listening? Is multilateralism not dying a quiet death, abandoned by the great powers themselves? The speech was meant to be solemn and mobilizing. Words were carefully chosen: impunity, chaos, famine, horrors. Rhetorical questions and binary oppositions (“brute force or laws?”, “the law of the strongest or universal rights?”) punctuated his address. Through the collective *“we”*, António Guterres recalled the preamble of the Charter: *“We, the peoples of the United Nations.”* But, like a weary sage, he mostly sketched a political and moral roadmap. As a lucid man, he knows his speech will change nothing. He has done his duty. He absolves himself. This speech, to which only tears were missing, was not just an assessment, but a call to action. It sought to reaffirm the central role of the UN and to underline that the challenges of our time—wars, climate, artificial intelligence, human rights—transcend borders. Between the lines, the central message was clear: revitalizing multilateralism is not an ideological option, but a vital necessity. But vital for whom? Facing a fragmented world, the UN wishes to become once again the voice of unity and hope. But to whom is this message addressed, if not to the powerful who stopped listening long ago? The rest of the world will applaud. Future generations will judge. *“Le machin” (“that thing”), as De Gaulle once called it, has never seemed so powerless.* Now comes the turn of the fine speeches of those present. Speeches carefully written by scribes and *performed* by a few actors and many extras. In any case, see you next year—no doubt with more injustice, more suffering, more lawlessness, more tragedies, and more meaningless deaths.

“Peace and Return with Dignity”: A Sahrawi Collective Calls for Voluntary Return to Morocco 6040

Aziz Daouda, 5 mon.
Founded in June 2025 in Nouadhibou by Sahrawis living in Mauritania, Europe, and the Tindouf camps in Algeria, a collective named “Peace and Return with Dignity” seeks to promote the voluntary return of “refugees” to Morocco. Under the leadership of Badi Abdelaziz—who presents himself as a former separatist military cadre turned opponent of the Polisario Front, the group issued an appeal in September 2025 to the Moroccan authorities, requesting facilitation of repatriation for Sahrawis under safe and dignified conditions. While Moroccan press outlets relayed this initiative, it has remained largely absent from the media in the neighboring country and its proxy, for obvious reasons. The collective denounces the “difficult” and “inhumane” conditions endured by populations in the Tindouf camps, blaming the Polisario’s oppressive administration and calling for guarantees of safety and dignity for those wishing to return. This initiative highlights both humanitarian concerns already raised by several NGOs and the voices of Sahrawis themselves seeking to break free from dominant structures (the Polisario Front and the Algerian military authorities). The stakes are therefore both humanitarian and political. According to Badi Abdelaziz, the initiative aligns with the recommendations previously emphasized by Morocco’s UN ambassador, Omar Hilale, who underlined that "refugee" return requires an official census, a demand made for years by the UN High Commissioner for Refugees (UNHCR) but never carried out, blocked by Algeria’s military junta. A census is considered a prerequisite to identify those eligible for return. As widely known, not all those held in Tindouf originate from the region. The collective therefore aims to ensure a transparent and rights-based return, while challenging the Polisario’s political control over the camps. The population, weary of harsh living conditions, is increasingly aware of the false propaganda and of its exploitation by the Polisario separatists for agendas far removed from official rhetoric. UN agencies, in their Sahrawi Refugees Response Plan 2024-2025, estimate funding needs at nearly USD 104 million to assist those held in Tindouf, underlining their total dependence on international aid. These figures reflect the gravity of the situation, which fuels both diplomatic and humanitarian debates on the so-called Western Sahara issue, especially as many reports, backed by evidence, stress the systematic diversion of aid. The group’s call must also be seen in the light of the geopolitical evolution of this dossier with its multiple regional and international ramifications. The international community, and major powers first and foremost, are weary of the situation Algeria created and continues to maintain at exorbitant cost, at the expense of its own development, the well-being of its people, and regional security. In this context, the roles of Mauritania and Algeria are central. Mauritania, though relatively neutral, nevertheless hosted and tolerated the launch of this collective in Nouadhibou, perhaps signaling a shift or a willingness to open more pragmatic dialogue. Algeria, on the other hand, remains the Polisario’s staunchest political and military backer. The reality today is that Algeria’s military junta uses this conflict to boost regional influence, counter Morocco’s growing weight, and above all export its failures and chronic shortcomings, despite the country’s immense wealth. The Morocco-Algeria rivalry, fueled solely by Algiers, is further exacerbated by this issue, blocking regional progress such as Maghreb reunification and broader economic integration. The conflict hampers cooperation on trade, security, and migration, at a time when the region faces shared challenges like terrorism, irregular migration, and climate change. International actors also play a pivotal role and increasingly seem eager to fast-track a resolution. The United States, France, Spain, the United Kingdom, and other EU, African, Asian, and Latin American countries have clearly aligned with Morocco’s position, recognizing the Moroccan sovereignty of the territories in question on the basis of factual and objective arguments. The recent visit of Minister Bourita to Beijing also appears to support this trend. Officially, however, the status quo remains, at least until the next UN Security Council meeting on the matter. Morocco has consolidated its network of support thanks to its autonomy plan, arguing that it represents the realistic solution that respects territorial integrity and national unity. This proposal appeals to partners faced with the chimera of independence promoted by Algeria’s proxy. Security considerations weigh heavily as well. The Sahara is a strategic corridor for drug and arms trafficking, raising alarms among Western powers. Stability in the area is therefore crucial not only for local populations but also for regional and international security. The “Peace and Return with Dignity” collective thus offers a fresh internal perspective: a significant portion of Sahrawis rejects prolonging the conflict at the cost of continued suffering. Its endorsement of autonomy within the Kingdom and its clear call for voluntary return are signals that cannot be ignored in the regional diplomatic calculus. Still, it remains difficult to assess the collective’s exact representativeness compared with other factions, whose influence and independence are often hard to gauge. Moreover, the regional context, marked by tensions such as those between Mali and Algiers, contradictory interests, and major security challenges, continues to complicate rapid progress. In the meantime, those held in Tindouf camps continue to live in precarious conditions, underscoring the urgency of reinforced humanitarian action. Only Morocco’s proposed political framework ensures rights and respects the dignity of the affected populations. Balancing political settlement, strategic ambitions, and humanitarian urgency remains the key to unlocking this protracted issue, one whose resolution will largely shape the future stability of North Africa. It is in this context that upcoming Security Council debates on this artificial conflict, which has dragged on for far too long, should take place.

AI: The fallacy of the Turing Test 6410

Tariq Daouda, 5 mon.
The Turing test is simple to understand. In a typical setup, a human judge engages in text-based conversations with both a human and a machine, without knowing which is which, and must determine which participant is the machine. If the judge cannot reliably tell them apart based solely on their conversational responses, the machine is said to have passed the test and demonstrated convincing human-like intelligence. This is convenient, it perfectly avoids facing the hard questions such as defining intelligence and consciousness. Instead, it lays out a basic naive test founded on an ontological fallacy: it's not because something is perceived as something else that it is that thing. The most evident critique of the Turing Test is embedded into the fundementals of Machine Learning itself: - The model is not the modeled. It remains an approximation however precise it is. A simple analogy makes the ontological fallacy clear. It's like going to a magic show, seeing a table floating above the ground and believing that the levitation really happened. How many bits of information separate a real human from a chatting bot? Assuming the number is exactly 0, without any justification, is an extraordinary naive claim. Interestingly, the Turing Test also greatly fails at defining so called super-Intelligence. A super Intelligent machine would evidently fail the test by simply providing super-intelligent answers. Unless it decides to fool the experimenter, in which case it could appear as anything it desires rendering the test meaningless. Regarding modern LLMs, the veil is already faling. LLMs have quircks, like an oversuage of em-dashes. A strange features that is indicative of something potentially pathological in the way the models are trained. These strange dashes would have been expected if a majority of people were using them. However it so happens that hardly anyone knows how to find them on their keyboard. This proves that LLMs are not following the manifold of human writing and suggests the existence of other bisases. Finally, embedded inside the promotion of the Turing test is often a lazy ontological theory of materialism that stipulates that consciousness is not fundamental but a byproduct of matter. Often negating it's existence altogether: It's not that consciousness can be faked, or that it is the result of computations, the understanding is that consciousness does not exist. It is an illusion that takes over the subject of the experience. Again a theory of convenience, based on little justification that produces a major paradox: Who is conscious of the illusion of consciousness?

World Athletics Championships Tokyo 2025: American Domination and Morocco's Decline 6190

Aziz Daouda, 5 mon.
- Politics - Society - Sports -
1.9 min read.
The 2025 World Athletics Championships in Tokyo gathered a record participation, with medals won by athletes from 53 different countries, marking a notable increase compared to previous editions. This reflects the steady growth of athletics worldwide, which remains the most universal sport. Tokyo confirmed the historic dominance of the United States, which won 26 medals (16 gold, 5 silver, 5 bronze), followed by Kenya (7 gold, 2 silver, 2 bronze) and Canada. Representing Africa, Botswana ranked 5th (2 gold and 1 bronze), a position Morocco held in Seville 1999 (2 gold, 2 silver, 1 bronze). The United States maintained its supremacy, notably thanks to a highly effective team of sprinters and relay runners, including athletes like Jefferson-Wooden and Noah Lyles, the latter securing his 10th world championship medal, symbolizing longevity and consistency at the highest level. Kenya, bolstered by its long- and middle-distance runners, remained among the top nations, confirming Africa’s tradition of excellence in these disciplines. Canada, the Netherlands, Botswana, New Zealand, and Spain completed the list of the most medaled nations, illustrating a diverse rise in global athletics. Africa again demonstrated a significant presence, particularly in the middle-distance and 3000 m steeplechase events, key disciplines for the region. Among the titleholders were Kenyan Beatrice Chebet, winner of the 5000 m and 10,000 m, and Faith Kipyegon, victorious in the 1500 m and silver medalist in the 5000 m. Botswana’s victories in the men's 400 m and 4x400 m relay illustrate Africa's growing strength in events it is gradually mastering. Tanzania’s win in the men's marathon was also a highlight. El Bakkali, highly anticipated in the 3000 m steeplechase, stood out despite not defending his title. Maintaining such longevity in a demanding event is no easy feat. The competition also highlighted the strengthening of African mixed relays, with South Africa's team setting the only African continental record, in the mixed 4x400 m relay. This underscores the continent's tactical and collective development. African performances also emphasize the need for targeted investments in disciplines where the continent traditionally excels, alongside growing interest in mixed and team events, linking to a more strategic and inclusive approach to athletics. Although African participation remains strong both quantitatively and qualitatively, results call for strategic reflection ahead of future competitions to enhance competitiveness and sustainable success, especially considering the decline of male athletes in the 5000 m and 10,000 m events. In the country ranking, two major African disappointments stand out: Ethiopia’s drop from 6th place in 2023 to 22nd, and notably Morocco’s fall from 13th to 35th place. This edition confirmed Morocco’s decline, which for over 20 years has struggled to regain success except for the valiant Soufiane. The results are not even encouraging: among 18 athletes entered, only one female and one male finished the marathon, while others had to withdraw. Only one female athlete, Raziki in the 800 m with a personal best, advanced to the second round, and just two men reached the final: El Bakkali, of course, and the young Salaheddine Ben Yazide, who placed 5th in the 3000 m steeplechase. Once a significant player, Morocco now faces the challenge of renewal to remain competitive amid increasingly dense global competition. The mediocrity of the results raises serious questions and should prompt authorities to draw lessons from this decline, which Moroccan public opinion struggles to accept, as evidenced by numerous social media posts and discussions. The country lacks neither expertise, resources, infrastructure, competent staff, nor political will.

Political Participation in Morocco, Crisis of Representativity, and the Emergence of New Forms of Protest 5905

Aziz Daouda, 5 mon.
- Politics - Society - Lifestyle -
3.1 min read.
As Morocco prepares for a major electoral milestone in 2026, announced by His Majesty the King who wishes it to be exemplary, the political landscape appears deeply shaken and even disconnected from reality. A recent report from the Moroccan Center for Conjuncture reveals that 91.5% of Moroccans do not identify with political parties and 94.8% do not trust them. They rate their performance poorly, a striking indicator of an unprecedented crisis of trust and representativity. Regarding Parliament, 89.5% of citizens evaluate it negatively. This dissatisfaction rate is close to that recorded for the government: 87.3% strongly criticize its performance, while only 1.1% express a positive opinion about it. Even more worrying, financial compensation tops the list as a motivation to vote for one candidate or another, while affiliation to a political current represents only 13.7%. This is a troubling finding. The turnout in previous elections already constituted a revealing index of a true political disengagement. The current situation is in fact nothing but a prolonged expression of distrust toward the political system. This distrust, which is not new, has probably intensified considerably. Rejection now goes beyond simple disinterest in voting. It is a "global rejection" of the partisan system, perceived as incapable of responding to the real expectations and needs of citizens. Having experienced various political trends without meaningful results, they increasingly trust only His Majesty the King and express this loudly. The rupture is fueled by structural problems: youth unemployment rate reaching 36.7% in 2024 according to some sources, growing social precariousness, and a feeling of abandonment in rural and remote areas. What is new today are the increasingly numerous voices rising outside the ballot box and the political calendar as provided by the Constitution. Disinterest in parties does not mean total disengagement. On the contrary, new forms of political participation are emerging locally. In Aït Bouguemaz, in the High Atlas, as in many villages and hamlets, inhabitants no longer hesitate to demand essential infrastructure and take over roads to make themselves heard. Everywhere, often driven by youth, people mobilize to denounce exclusion and lack of economic prospects. Some demand access to drinking water, others express a diffuse unease, a form of dissatisfaction not always clearly articulated. The urban environment is no exception. In Agadir, gatherings have raised alarms about the crisis in the health system and failures of a hospital that was once a flagship of public health. It has even been reported that demonstrations are banned in front of some other hospitals in various regions. When these actions, escaping traditional electoral frameworks, express a spontaneous will for citizen engagement, they are very welcome and legitimate. But when demands are tinged with ideological language, nihilistic expressions, or manipulated by populism fueled by some politicians or by improvised self-appointed pundits armed with a phone or microphone, the situation becomes more worrying. It should also be noted that disconnected appointments, the detachment of many officials from reality, and the inefficiency of often costly programming do not help. In response, the population expresses itself in its own ways: in public, on social media, during football matches or cultural events. Some even question the strategic choices of the State, denounce World Cup projects or the TGV, and draw critical parallels between their region and the more favored areas of the country. These claims are generally perceived as legitimate and receive strong popular echo. The general feeling is that the balance Morocco has always sought between freedom and equality no longer satisfies. The demands reflect a malaise and a disavowal of public policies, both among entrepreneurs who create wealth and those who claim more equality, often implicitly meaning taking more from those who have to redistribute. Those who contribute, rightly so, already feel they give a lot. As for civil servants, whose salary is guaranteed every month-end, they are also dissatisfied as their purchasing power deteriorates year after year. Official political discourse and reassuring information no longer suffice. Citizens demand concrete results, at home, in their regions, in their villages. The key word is "tahmiche": this feeling of exclusion often rightly experienced, although in some cases citizens are also responsible, whether through their vote for incompetent people or their lack of initiative. Welfare policies play a significant role here as well. Most concerning is that youth seem to oscillate between disillusionment due to frustration and innovation in their modes of expression. They project an image of themselves claiming rights but not always considering their duties. The rejection of the traditional system does not mean a total withdrawal from the political sphere. This new generation, connected and aware of national and global issues, favors more direct and creative forms of action. However, this marginalization of traditional institutions is a warning sign: if no concrete reform is undertaken, the gap between the governed and the governors is likely to widen further. The 2026 elections thus become a crucial milestone. They constitute a major test for Morocco. Faced with rising abstention and extra-institutional protest, they could either confirm the crisis of trust or initiate a renewed participation. For this, parties and institutions must go beyond speeches and establish genuine dialogue spaces. They must also respond to local demands with concrete measures, demonstrating that politics can change daily life. Without a strong and credible response, these elections risk being nothing more than a meaningless formality, further deepening popular disenchantment. Morocco finds itself at a delicate turning point where society politically reinvents itself outside traditional parties. The challenge of the coming elections is therefore much more than a simple vote: it is the reconquest of trust and authentic representation, to finally engage the country on the path of confidence, lasting stability, and cohesion.

Moroccan Sahara: De Mistura's Statement, A Diplomatic Turning Point or a Headlong Rush 6588

Aziz Daouda, 5 mon.
The UN Secretary-General's Personal Envoy for "Western" Sahara, Staffan de Mistura, made a statement in Italian, his most comfortable language for expressing emotions, that was remarkably frank. His tone, unusual for a diplomat, was direct and unambiguous. In essence, he said that the Moroccan Sahara conflict is not a "decolonization" issue but rather an indirect confrontation between Morocco and Algeria. He thus broke a diplomatic taboo and deconstructed a narrative sustained for fifty years with billions of dollars by a military regime from another era, which projects its frustrations and shortcomings onto this conflict. For the first time, a UN emissary publicly said what researchers, diplomats, and observers have been repeating behind closed doors for nearly half a century. Since the Green March in 1975, the Sahara question has been marked by two irreconcilable narratives. Morocco rightly considers this territory an integral part of its territorial integrity. History and geography prove this. This position is now supported by Washington, Paris, Madrid, London, most Arab countries, and nearly 110 other UN member states. Morocco, acting in good faith for decades, has spared no effort to find common ground with its eastern neighbor. Tired of Algeria's chronic and toxic animosity, Morocco proposed an autonomy plan for the region in 2007, within the framework of its sovereignty. Since then, nearly the entire international community views this proposal as the only feasible one. In reality, it is the only one on the table: the opposing party has never offered a credible solution apart from the partition of Morocco. Algeria, meanwhile, supports its proxy, the Polisario Front, militarily, diplomatically, and financially, while denying direct involvement in the conflict. Algeria continues to call for a self-determination referendum that has become unrealistic as demographic, political, and security balances have shifted. It is worth recalling that Algeria deliberately obstructed a referendum that King Hassan II himself had proposed. Until now, the UN had maintained a façade of neutrality, speaking of a "political process" under its aegis. But everyone knew that behind the polished phrases, this was a strategic power struggle between Rabat and Algiers. In this context, how should De Mistura’s comments be understood, if not as a calculated move ahead of a crucial Security Council meeting? This time, it came after several powers, notably the United States, France, and the United Kingdom, openly supported Morocco’s autonomy initiative. Two interpretations are possible: - Is it pressure on Algeria to publicly acknowledge its central role? De Mistura thus pushes Algeria to take responsibility and abandon its comfortable posture as a "mere observer." - Is it a recognition of impotence? The Italian diplomat implicitly acknowledges that the UN has failed to impose a solution, and that the outcome now depends on a political power balance within the Security Council. In either case, Algeria stands more contradictory than ever. For fifty years, Algiers has contributed to freezing the conflict, at great cost: - A lasting blockage of Maghreb integration, depriving North Africa of vital economic integration; - Eroding regional opportunities in energy, trade, and collective security; - A burden on the international community, with a UN mission (MINURSO) unable to fulfill its mandate, but whose funding and costs continue indefinitely. This policy has gradually isolated Algeria diplomatically, while Rabat gains increasing support, especially after the US recognized Morocco’s sovereignty over the territory in 2020. Are we finally moving toward a historical clarification? The central question now is whether the Security Council is ready to take a step forward. Two options present themselves: - Fully endorse the Moroccan approach, recognizing the autonomy plan as the only serious negotiation basis; - Or maintain the diplomatic fiction of a decolonization process, risking prolonging a conflict that undermines the UN’s credibility and regional stability. By confronting Algeria with its responsibilities, De Mistura has changed the tone of the debate. Even if his gesture can be read as a sign of frustration or a last warning, it has the merit of bringing political reality back to the forefront. The future of Western Sahara no longer depends on technical reports or ambiguous language: it requires clear political will. Sooner or later, that will must end a costly historical anomaly in the Maghreb, Africa, and the world, which also weakens the credibility of the multilateral system. Staffan de Mistura has gone further than his predecessors. At the very least, he deserves the medal of candor. The Security Council will no longer read the question the same way and must change course, the wind has definitively turned.

Moroccans’ Relationship to the Law: A Great Misunderstanding… 6508

Aziz Daouda, 5 mon.
- Politics - Society - Lifestyle -
3.2 min read.
The relationship between Moroccans and the law reveals a profound ambiguity, fueled by a build-up of paradoxes and historical, cultural, and political contradictions. It cannot be explained solely by a lack of communication or pedagogy, but by a deeply rooted perception in which the law is not seen as a collective framework to be respected out of conviction, but as an external constraint, often imposed and rarely internalized. First, one must highlight the ignorance—sometimes deliberate—of the very existence of many laws. In numerous cases, the Moroccan citizen only discovers a text when it is opposed to them in a conflictual situation. This reactive, rather than proactive, relationship with the law generates paradoxical behaviors: resigned acceptance when it imposes itself forcefully, but also recourse to excuses, justifications, or feigned ignorance whenever its application becomes restrictive. To this lack of knowledge is added an ambivalent attitude: the law is respected not out of moral adherence, but out of fear of sanction. Road traffic provides the clearest illustration: the presence of a police officer results in scrupulous respect for the code, while their absence unleashes anarchic behavior. In other words, authority substitutes for civic conviction. But the problem does not lie solely in individual behavior. The legal framework itself suffers from a lack of updating and adaptation. Many Moroccan laws are inherited from a bygone era, conceived in another social context, and struggle to address today’s realities. The legislative process, too slow and often opaque, widens the gap between texts and citizens’ aspirations. Public debates on bills are rare, if not nonexistent, and civil society finds only a marginal place in them. This democratic shortfall is compounded by the chronic passivity of political parties and the decline of union membership, depriving the public arena of genuine contradictory debate. The situation is also aggravated by the language issue: when debates do take place, laws are written, discussed, published, and applied in a language that is not the everyday language of Moroccans. Added to this is the perception of institutional inefficiency: a parliament marked by a lack of competence and seriousness, a political elite sometimes disconnected, and local authorities unable to translate citizens’ needs into effective texts and decisions. Thus, some laws appear disconnected—or even foreign—to social realities. They sometimes criminalize harmless behaviors that harm neither the individual nor the community, but instead reflect the imposition of a conservative morality at the expense of individual freedom. Religious morality is never far away. Hence the crucial question: where does law end and morality begin? And above all, what place should ethics have in the governance of a country in transition, a country aspiring to development and modernity and making colossal efforts in that direction? Faced with these gaps, citizens develop strategies of adaptation, sometimes of survival. The law becomes flexible, respected or not depending on the situation, depending on the eye of authority. Respect is no longer a conviction but a calculation. But can one demand respect for a law perceived as illegitimate, useless, or unjust? Can texts be maintained in force when the majority of citizens systematically bypass them, and even the agents charged with enforcing them transgress them individually? This ambiguous relationship is built from childhood, in the transmission of social norms. A child learns at school that alcohol is forbidden out of respect for religion and the law, but at home or nearby sees it consumed casually. They are taught respect for the traffic code, but their father runs red lights whenever the police are not around. This contradictory education creates lasting confusion between proclaimed values and lived practices, reinforcing the idea that the law is not a universal rule but a contextual constraint. Thus emerges a sense of fear rather than respect for laws, a belief that they are meant for others and not oneself; a perception that the law is imposed rather than serving to protect everyone’s rights. Social networks and certain public voices, as YouTuber Maysa recently did, contribute to exposing these inconsistencies. In a video, she highlighted the multiple Moroccan laws that, although still in force, are almost never applied. This illustrates an implicit permissiveness that undermines the credibility of the rule of law. A law that exists without being enforced becomes a mere symbol, even an instrument of arbitrary selectivity. It should at the very least be revised. Law is not meant to be a mere tool of control, much less an end in itself. It must enable social harmony, protect freedoms, and regulate collective life. It must evolve with its time, reflect society’s aspirations, and avoid imposing outdated modes of thought. Today, Moroccans have changed, their lifestyles have evolved, but the legal framework and collective mentality remain frozen in old representations. Many openly speak of “social hypocrisy,” denouncing the double language between words and deeds in public, between official discourse and actual practices. Breaking out of this ambiguity requires a twofold shift: on the one hand, a bold legal reform that adapts laws to social realities and contemporary values; on the other, an effort of awareness-raising and education to reconcile citizens with the law. This transformation can only succeed if Moroccans agree to break with the social ambivalence and split personality that corrode daily behaviors. Reflection on the relationship between Moroccan citizens and the law thus opens a broader field: that of ethics, social evolution, and modernization of the legal framework. A state of law cannot thrive without collective adherence, and a society cannot be built on rules that everyone strives to circumvent. Restoring the law’s legitimacy and credibility is to lay the foundations for a more coherent, just, and respected coexistence. Judging from the clashes around the *Moudawana* and other legislative projects—between the Minister of Justice and certain parliamentarians of a political current that sees itself as guardian of the temple—it seems difficult to move forward at the necessary speed in today’s world.

Heinrich Cornelius Agrippa 7294

Tupan, 5 mon.
Heinrich Cornelius Agrippa von Nettesheim (1486–1535) was a German polymath, physician, soldier, and occult philosopher whose writings laid the intellectual foundations for much of the Western esoteric tradition. He is best known for his magnum opus, *De Occulta Philosophia Libri Tres* (Three Books of Occult Philosophy), a comprehensive synthesis of magic, Kabbalah, Neoplatonism, Hermeticism, and Christian mysticism. In Agrippa, the currents of the Renaissance—scientific curiosity, classical revival, and spiritual yearning—converged in a deep and somewhat controversial body of work. Born in Cologne in 1486, Agrippa was educated in classical literature, theology, and law, but he also immersed himself in the esoteric arts—alchemy, astrology, angelology, and ceremonial magic. He traveled widely across Europe, engaging with scholars, nobility, and religious authorities. He often served as a physician and lecturer, while simultaneously pursuing his deeper passion for the hidden structure of reality that he believed could be revealed through magickal philosophy. Agrippa was a direct student and correspondent of Johannes Trithemius (1462-1516), the abbot of Sponheim and a key figure in early modern magical and cryptographic studies. Trithemius, known for his own influential work *Steganographia*, served as a mentor who inspired Agrippa’s lifelong pursuit of hidden knowledge and spiritual science. He also encouraged Agrippa to refine his ideas on occult philosophy into a systematic form, which would later become *De Occulta Philosophia*. In *De Occulta Philosophia*, Agrippa organizes magick into three interconnected worlds: 1) The Elemental world, governed by natural philosophy and the powers of the four elements (earth, water, air, fire). 2) The Celestial world, influenced by the movements of the stars and planets—i.e., astrology. 3) The Intellectual or Divine world, ruled by angelic hierarchies, divine archetypes, and the mysteries of the Kabbalah. For Agrippa, true magick was not superstition but a sacred science, a means by which the human soul could ascend through the created order toward union with the divine. He viewed the magician not as a manipulator of forces for selfish ends, but as a philosopher-priest who, through study, virtue, and divine illumination, could harmonize with the cosmos and act as a mediator between heaven and earth. Yet Agrippa’s life was marked by tension and contradiction. He often ran into problems with church authorities, accused of heresy or subversion. In his later years, he published *De Incertitudine et Vanitate Scientiarum* (On the Uncertainty and Vanity of the Sciences), a scathing critique of dogmatic knowledge, including his own magickal writings—though many scholars interpret this as rhetorical irony or spiritual disillusionment rather than renunciation. Agrippa died in 1535, likely in Grenoble. Though seen by some as a charlatan and heretic, his influence endures until today. His Occult Philosophy became a cornerstone of Renaissance magic, shaping later figures like John Dee, Giordano Bruno, and Eliphas Levi. Even modern Hermetic and ceremonial traditions—such as the Hermetic Order of the Golden Dawn—owe much to Agrippa’s system of correspondences and metaphysical cosmology. Nowadays, Agrippa is recognized not merely as a magician, but as a pioneer of symbolic thought, a bridge between medieval mysticism and modern esotericism. His work continues to guide and inspire those who seek the hidden harmonies of the universe—through reason, reverence, and the transformative power of the imagination.

Perfect Imperfection 6670

El Hombre Galan, 5 mon.
- Poetry -
0.4 min read.
She has beautiful imperfection The right kind of right The sad song played happily when the black dog critic cries here after her Fragility and lies from un-cropped truth- this is something entirely surreal Hold on to embrace her necessity, and life gives life to her again The failed faucets of memories are for the taking- hurry up, love and let’s start to make mementos See the seas to sight and songs played loudly, quiet between the space of us I am trust and bare bones, I see the perfect imperfection in passing lines formed on your face Imperfection by society's eyes and mouth, unmoved and unbreakable determination - you make the bitter taste sweet. You are perfect imperfection.

Divided by time and Diluted by the days 6937

El Hombre Galan, 5 mon.
- Philosophy -
0.5 min read.
What you are is the resistance to yourself - exhausting life and preserving it at the same time- until you are not here. Rest from rest Work from work Is this not what life is - self-examination of the self, the echo you hear that comes to you, not from you. My thoughts are not mine then- they come to me from whom? I am this, the I behind I - or my mind behind my mind. Rest from rest Work from work I’m divided by time, diluted by the days ahead of me, I am what is left over 20 yrs, 30 yrs, and more. How much can I give each day? What will be left? How does this end? The perfect start to a bad ending? A bad start with a perfect end? Rest from rest Work from work Have you preserved and exhausted yourself and lived a full life in the best way you could? If not, try again!

Be Free From Yourself 6944

El Hombre Galan, 5 mon.
- Philosophy -
0.5 min read.
What are we waiting for? You and I Living and dying in an eternal day Waiting for the light to fade away? I lie in the bed at night to read or see the stars, and I feel 1000 pounds on me- because life holds and presses hard, not because of difficulty. I can beat life, but it presses hard and holds me down because I am waiting; waiting for what? I have ideas. Our lives have been turned in on themselves, and now we wait for things to happen—most of the time. I don’t think we waited much in the past for things, and maybe we will wait more in the future. This cannot be good. Are some of us still in conflict with this- I don’t like waiting, and I am restless. It is time to make things happen and free myself of this feeling.

Morocco, 18th Global Power in the World Athletics Championships Thanks to a Rich History of Medals 7630

Aziz Daouda, 5 mon.
- Society - Sports -
3.5 min read.
The national sports memory proudly retains the very rich medal record of the country, accumulated since the advent of the World Athletics Championships in 1983. This idea was born from a visionary and innovative president of the IAAF, the Italian Primo Nebiolo. At that time, the athletics world gathered in Helsinki for an unprecedented experience. Athletics was just beginning to organize quality meetings and barely tolerating that athletes receive some monetary compensation for their performances. Until then, at the global level, athletes only competed at the Olympic Games and were not entitled to any payment or commercial contracts. While Morocco was not present at the first Olympic Games, it made its mark at this inaugural edition of the World Championships alongside two other African countries: Ethiopia, which won a silver medal, and Nigeria which, like Morocco, won a bronze. Since then, Morocco has ensured a certain continuity with very honorable results. Notably, a 5th place finish in 1999 in Seville, an edition marked by controversy: Nezha Bidouane was wrongly deprived of the gold medal in the 400m hurdles due to a judging error. Despite an appeal to the jury and clear evidence brought by the left photo-finish, the decision was not overturned. President Nebiolo had promised to repair this injustice at the first IAAF council meeting but unfortunately passed away in the meantime. He was replaced by Senegalese Lamine Diack, the jury president who refused to revise the result, likely to avoid contradicting competition officials. At this Seville edition, Morocco won five medals, including gold by Hicham El Guerrouj in the 1500m and Salah Hissou in the 5000m. Two other silver medals were won by Nezha Bidouane in the 400m hurdles and Zahra Ouaaziz in the 5000m, while Ali Ezzine took bronze in the 3000m steeplechase. These achievements, realized under intense heat and a special atmosphere, allowed Morocco to rise to fifth place in the world medals table. It is worth recalling that this success occurred at the very beginning of His Majesty King Mohammed VI's reign, who has surrounded athletes with his generous royal care. Despite a recent decrease in the number of medals, Morocco still occupies the 18th place in the global medals table at the World Athletics Championships today. It was Said Aouita who opened the way at the first edition in Helsinki in 1983 by winning bronze in the 1500 meters. With a little more experience, he could have won the race, which was dominated by the British Steve Cram in just 3 minutes 41.59 seconds, and American Steve Scott, who finished second. Morocco was truly new at this level of competition. Among individual athletes, legend Hicham El Guerrouj is today the most decorated Moroccan at the World Athletics Championships, with six medals: four golds in the 1500 meters, and two silvers in the 1500m and 5000m. Another legend, Nezha Bidouane, leads the women's medal tally with three world medals, including two gold and one silver. She remains, like Hicham El Guerrouj in the 1500m, the most decorated in the world in the 400m hurdles. An analysis of results shows that it is in the 1500m that Morocco has won the most medals, including the four golds of Hicham El Guerrouj and the silver of Adil Kaouch, former junior world champion in this distance. Adding to this are Said Aouita and Abdelati Iguider, who each hold a bronze medal over this distance. On the women's side, the most medals were won in the 400m hurdles, thanks to Nezha Bidouane. The historical record of Moroccan athletics at the World Championships is rich: twelve male and four female athletes have represented Morocco at this level in seven disciplines: 400m hurdles, 800m, 1500m, 5000m, 10,000m, 3000m steeplechase, and the marathon. Let us not forget also the long jump with Yahya Berrabah's 4th place at the 2011 World Championships in Daegu. For the 20th edition, starting on September 13 in Tokyo, Morocco is participating with about twenty athletes. Hopes rest especially on Soufiane El Bakkali, who could join Hicham El Guerrouj in the number of gold medals if victorious. Fatima Ezzahara Gardadi is also cited as a potential medalist, her 2023 feat in Budapest where she won bronze in the marathon remaining fresh in everyone's memory. Summary of Morocco's medal record at the World Athletics Championships throughout history: - 1st edition, Helsinki 1983: Said Aouita, bronze in 1500m; Morocco's ranking: 21st - 2nd edition, Rome 1987: Said Aouita, gold in 5000m; Morocco's ranking: 9th - 3rd edition, Tokyo 1991: Moulay Brahim Boutayeb, bronze in 5000m; Khalid Sekkah, bronze in 10,000m; Morocco's ranking: 28th - 4th edition, Stuttgart 1993: no medal - 5th edition, Gothenburg 1995: Hicham El Guerrouj, gold in 1500m; Khalid Sekkah, silver in 10,000m; Khalid Boulami, silver in 5000m; Zahra Ouaaziz, bronze in 5000m; Morocco's ranking: 25th - 6th edition, Athens 1997: Hicham El Guerrouj, gold in 1500m; Nezha Bidouane, gold in 400m hurdles; Khalid Boulami, silver in 5000m; Salah Hissou, bronze in 10,000m; Morocco's ranking: 6th - 7th edition, Seville 1999: Hicham El Guerrouj, gold in 1500m; Salah Hissou, gold in 5000m; Nezha Bidouane, silver in 400m hurdles; Zahra Ouaaziz, silver in 5000m; Ali Ezzine, bronze in 3000m steeplechase; Morocco's ranking: 5th - 8th edition, Edmonton 2001: Nezha Bidouane, gold in 400m hurdles; Hicham El Guerrouj, gold in 1500m; Ali Ezzine, silver in 3000m steeplechase; Morocco's ranking: 10th - 9th edition, Paris 2003: Jaouad Gharib, gold in marathon; Hicham El Guerrouj, gold in 1500m; Hicham El Guerrouj, silver in 5000m; Morocco's ranking: 9th - 10th edition, Helsinki 2005: Jaouad Gharib, gold in marathon; Hasna Benhassi, silver in 800m; Adil Kaouch, silver in 1500m; Morocco's ranking: 10th - 11th edition, Osaka 2007: Hasna Benhassi, silver in 800m; Morocco's ranking: 28th - 12th to 14th editions (Berlin 2009, Daegu 2011, Moscow 2013): no medals - 15th edition, Beijing 2015: Abdelati Iguider, bronze in 1500m; Morocco's ranking: 32nd - 16th edition, London 2017: Soufiane El Bakkali, silver in 3000m steeplechase; Morocco's ranking: 31st - 17th edition, Doha 2019: Soufiane El Bakkali, bronze in 3000m steeplechase; Morocco's ranking: 31st - 18th edition, Eugene 2022: Soufiane El Bakkali, gold in 3000m steeplechase; Morocco's ranking: 22nd - 19th edition, Budapest 2023: Soufiane El Bakkali, gold in 3000m steeplechase; Fatima Zahra Gardadi, bronze in marathon; Morocco's ranking: 15th.

Morocco and the Cannabis Renaissance: History, Regulation, and Current Economic Challenges... 7534

Aziz Daouda, 5 mon.
Morocco has entered a major phase in structuring its cannabis industry, with the authorization to market 67 derived products: 26 cosmetics and 41 dietary supplements, all compliant with standards and duly registered with the Moroccan Agency for Medicine and Health Products. This step is preliminary to their placement on the national market or export. The National Agency for the Regulation of Cannabis Activities, through its vigilance, reflects the country’s determination to maintain its credibility with investors and foreign partners in a rapidly expanding global market. While many citizens believe that kif was banned because it is harmful to health, a historical review clarifies what really happened and why this miraculous plant suddenly became a target in the war on drugs. Hemp has had multiple uses for millennia. As a strong textile fiber, it was used to make sails and ropes for ships. Without it, humans could not have navigated for long distances. Early printed papers and clothing in many regions were also hemp-based. Its cultivation required little labor and water, making it a formidable competitor to cotton. The prohibition of cannabis must be reconsidered in light of the Industrial Revolution and the rise of cotton from the 19th century onwards. Spinning and weaving machines designed for cotton gradually made it the dominant fiber, driving its massive growth. Moreover, the British and American colonial empires exploited vast plantations with servile labor, first through slavery, then poorly paid workers. These powerful interests put hemp at a disadvantage. The decisive turning point occurred in the 1930s in the United States, when the cotton, paper, and emerging chemical industries, notably with synthetic fibers, allied to eliminate hemp. Harry Anslinger, then head of the U.S. Federal Bureau of Narcotics, likely in collusion with large industrial interests, led a campaign deliberately conflating industrial hemp with recreational cannabis. In 1937, the Marihuana Tax Act banned hemp cultivation. Thanks to propaganda and economic interests, this policy spread worldwide. In 1961, the UN Single Convention on Narcotic Drugs classified cannabis among strictly controlled drugs, even for medical and industrial use, thus marginalizing hemp over the long term. Cotton then became the dominant fiber, favoring industrial networks. In Morocco, kif, a traditional form of cannabis often mixed with tobacco and smoked in a sebsi pipe, lies at the heart of a rich and complex history marked by social, political, and economic dynamics. For centuries, kif has been grown mainly in the north, around Chefchaouen, Ketama, and Issaguen. Far from being just an illegal plant, it was historically tolerated and seen as essential to local subsistence. Used for its social and medicinal virtues, kif was part of daily life almost everywhere. Since 1906, a company was created to ensure state control over kif. Under the Protectorate, it was officially named the Régie du Kif et des Tabacs. The reasons were mostly fiscal from 1917. Spanish authorities in the north applied more flexible rules, pragmatically dealing with local tribes. Upon independence, Morocco inherited a complex dilemma: kif was deeply rooted in society but faced growing international pressure. Under Mohammed V and then Hassan II, the country adopted gradual measures. The state monopoly was abolished in 1957–1958, and cultivation became illegal, even though tacit tolerance persisted in some historic Rif zones. The 1970s marked a crackdown under increasing pressure from the United States and Europe. The Moroccan 1974 narcotics law strictly banned cultivation, consumption, and sale of kif. Yet despite heightened repression, clandestine production exploded, driven by strong European demand. The Rif established itself as one of the world’s major cannabis resin basins. After decades of prohibition and socio-economic conflicts linked to kif, and under pressure from scientists and the public, in view of global developments, Morocco took a turning point in 2021 by enacting a law framing the legal use of cannabis for medical, pharmaceutical, and industrial purposes. Recreational consumption remains prohibited. The state is gradually integrating growers into a legal, controlled sector, reducing informality and improving local economic conditions. The history of kif in Morocco is a trajectory marked by millennia of tolerance, colonial regulations, prohibitions imposed under international pressure, before opening the way to a recent, intelligent, legal, and regulated reconversion. Today, hemp is regaining recognition almost everywhere. Less water-intensive, soil-friendly, producing seeds, oil, and natural insulating materials, it is becoming a pillar of the ecological transition. This plant, once banned to protect powerful economic interests, now seeks to reclaim its historic and natural place. This revival is particularly visible in Morocco. The area legally cultivated with hemp more than tripled in 2025 with 4,400 hectares sown, mainly with the local “baladiya” variety, a tangible sign of growth after decades of informality. It is an economic revitalization lever for Rif regions traditionally dependent on an underground economy. The 2021 legalization aims to channel a historic production into a regulated framework while creating a high-value-added industry. Beyond agriculture, a complete chain of processing, packaging, certification, and export is being set up, generating fiscal revenues and enhancing Morocco’s attractiveness to international investors. It is no longer just about cultivating cannabis, but about developing a structured industry that respects strict standards and can compete in a dynamic global market. This economic transformation is seen as a chance to reconcile a long-illegal sector with the mechanisms of a powerful economy. Challenges remain numerous, from strict regulation to combating illicit diversions, organizing cooperatives, and fiscal adaptation. But the course is clear: transform an ancient agricultural heritage into an engine of inclusive growth and sustainable economic integration.