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Eternal Morocco, Unbreakable Morocco: The Identity That Triumphs Over Exile... 124

Aziz Daouda, 6 h.
- Politics - History - Society -
2.1 min read.
There are affiliations that geography dissolves over time, and others that it strengthens as distance sets in. The Moroccan experience undoubtedly falls into the second category. Across generations, sometimes up to the third or fourth, a phenomenon intrigues. Women and men born far from Morocco continue to recognize themselves in it, to feel attached to it, to project themselves into it. They have left the country or never lived there long-term; they were born far away, but Morocco has never left them. How to explain such persistence? Why does this loyalty cut across social classes, faiths, degrees of religiosity, and even nationalities acquired elsewhere? How is a memory so indelible? How does it withstand the test of time, distance, and new cultural acquisitions, if not through the profound weight of national consciousness? Morocco is not merely a modern state born from 20th-century recompositions. It is an ancient historical construct, shaped by centuries, even millennia, of political and civilizational continuity. Dynasties like the Almoravids, Almohads, Merinids, Saadians, or Alaouites forged a stable political and symbolic space whose permanence transcends apparent ruptures. This historical depth irrigates the collective imagination. It gives Moroccans, including those in the diaspora, the sense of belonging to a history that precedes and surpasses them. Being Moroccan is not just a nationality. It is an inscription in a continuity, a composite identity forged by inclusion. Moroccan identity has been built through sedimentation. It is Amazigh, African, Arab, Andalusian, Hebraic. These are layers that coexist in a singular balance, complementing and interweaving without exclusion. This ancient plurality explains Moroccans' ability to embrace diversity without identity rupture. Thus, a Jewish Moroccan in Europe or a naturalized Muslim elsewhere often shares a common affective reference to Morocco, not out of ignorance of differences, but because they fit into a shared historical and geographical framework. This inclusive identity enables a rarity: remaining deeply Moroccan without renouncing other affiliations, with the monarchy serving as a symbolic thread. In this complex architecture, the monarchy plays a structuring role. Under Mohammed VI, it embodies historical continuity and contemporary stability. For Moroccans abroad, the link to the Throne goes beyond politics. It touches the symbolic and the affective, a dimension fully grasped only by Moroccans. It acts as a fixed point in a shifting world, offering permanence amid changes in language, environment, or citizenship. This transmission occurs invisibly in the family, in rituals. It is not a memory but living, sensitive memories. The diffusion and transfer also manifest in cuisines with ancestral recipes, in music and sounds, in living rooms echoing with Darija, through summers "back home," gestures, intonations, moussems, or hiloulas. Moroccan identity is transmitted less through discourse than through sensory experiences: tastes, smells, rhythms, hospitality. Thus, generations born abroad feel a belonging not formally learned, an active loyalty blending affection and claimed will. The diaspora does not settle for abstract attachment. It acts. Financial transfers, investments, public commitments, and defense of Moroccan positions internationally bear witness. This operational patriotism extends affection into action, a duty to the nation, a Moroccan loyalty. Moroccans may be exiles, but never uprooted. For the Moroccan diaspora, attachment transcends oceans. Even in political, economic, or academic roles abroad, Moroccains carry their country of origin explicitly or implicitly. The otherness of host societies reinforces this identity. The external gaze consolidates this sense of belonging to a culture so distinctive that it crystallizes, is claimed, and magnified. This phenomenon, intense among Moroccans, compels us to name what went without saying in the homeland: a continuity at a distance. Neither frozen nostalgia nor mere inheritance, this relationship is a profound dynamic. Morocco is not just a place; it is the bond that spans generations, adapts without diluting, reminding us that exile does not undo all affiliations. Morocco is in our daily lives, in a perennial, solid, and unyielding memory that defies borders and time.

My Pain Qualifies Me 286

Julius Melien, 21 h.
- Health - Philosophy -
1.3 min read.
At an immersion meeting for psychoanalysts, I heard the phrase: “My pain qualifies me,” and immediately, like a lightning bolt, it struck deeply within me and, with the speed of a thought, made complete sense. I was able to perceive it with a clarity that, honestly, I don’t recall ever experiencing before in my entire life. It was so intense that I felt certain I was in the right place, investing in a career that, until not long ago, I couldn’t have imagined myself pursuing even in my dreams. Although this discovery is recent, given the fascination it caused me, perhaps it had been stored in my unconscious all along, likely as a repressed desire, even due to my own prejudice regarding matters of the human mind. Because of unsuccessful past experiences, I had come to doubt the effectiveness of psychotherapy, even considering it at times as a way of making easy money at the expense of others’ suffering. I believed that a person in distress could simply rely on friends and family to vent, share their problems, and relieve tension, while medications prescribed by doctors would do their part. However, upon hearing that my pain qualified me, now, of course, with a different mindset and studying psychoanalysi, I felt as though I was experiencing a kind of gnosis. I know my pain, or rather, my pains, and I fully understand this statement. When we set out to help someone who carries their own pain, we can even through a simple look, convey to the analysand that we understand what they are going through. This phenomenon is what we call countertransference: emotions, feelings, and thoughts that arise in our unconscious in relation to the analysand. These feelings and emotions are developed by the therapist during a therapy session. In that space, we become aware that there are two souls facing each other, one pouring out their thoughts, anxieties, and traumas, and the other offering attentive listening, care, and guidance, helping them find their path and providing tools to manage their struggles and move forward in life as best as possible. And for the therapist who has experienced, or still experiences pain, it also becomes an opportunity for self-analysis, which undoubtedly gives full meaning to the exchange that takes place between two souls standing face to face with their pains.

AFCON 2025: The Trophy that Sets the Savannah Ablaze.. 389

Aziz Daouda, 23 h.
- Politics - Society - Sports -
2.4 min read.
There are moments when football stops being a game and becomes a brutal revealer of a continent's institutional and political fragilities. The current crisis surrounding the Africa Cup of Nations (AFCON) is the perfect illustration. Between the rigorous application of regulations, the credibility of the Confederation of African Football (CAF), media pressure, and reactions from the Senegalese Football Federation, the affair now extends far beyond sports into a much broader realm, intertwining law, sovereignty, and diplomacy. At its origin, a disciplinary decision that, under normal circumstances, would have been a simple sporting dispute. But the context, symbolism, and players involved have turned this file into a full-blown crisis. The CAF, as the regulatory body, faces a fundamental demand: to enforce its own rules without yielding to pressure. Any weakness in applying the law would open the door to widespread challenges to its authority, including revisiting past decisions and verdicts. In this sense, the decision taken, however contested, fits into a logic of institutional preservation. However, law, as essential as it is, cannot be entirely divorced from its political and emotional environment. Today's events provide perfect proof. The Senegalese side's reaction, perceived as an offense or challenge to the decision, reveals a deeper malaise: a sense of injustice, real or supposed, amplified by a public opinion whipped into a frenzy by a flood of increasingly belligerent statements and remarks. Social media, TV panels, and certain official discourses have turned a legal matter into a symbolic clash between nations. In response, the Royal Moroccan Football Federation remains silent, stoic, calm, and discreet. This is where the main danger lies. Beyond texts and procedures, it is historical relations, built over decades of solidarity and brotherhood, that are now exposed to unnecessary tension. African football, long presented as a vector of unity, risks here becoming a factor of division. And this drift, if not contained, could leave lasting scars. That's precisely what the occult forces, or not so occult, stoking the fire are aiming for. In this climate of escalation, the temptation is great for each side to harden its position. Yet, the history of sports conflicts shows that escalation is rarely a solution. It weakens institutions, undermines competition credibility, and, above all, distances the public from the essentials: fair and credible play. The central question then becomes: how far will this showdown go? A peaceful outcome necessarily requires a return to calm and reason. This does not mean renouncing one's rights or silencing disagreements, but framing them in a controlled manner. Appeal mechanisms exist, whether through direct sports jurisdictions or, if necessary, the international body that is the Court of Arbitration for Sport (CAS). Its role is precisely to settle such disputes with impartiality and rigor. Awaiting the verdict from this body, even if it is slow, means accepting that law takes precedence over emotion. It also means recognizing that the credibility of African football's components depends on their ability to resolve disputes in line with the rules they have set for themselves. Any other path, pressure, excessive politicization, or media confrontation, would only entrench and worsen the crisis. At its core, this affair raises an essential question about the governance model for African football. A model subject to power plays and momentary emotions, or one based on solid, respected institutions capable of enforcing the law, even when it stings? Ultimately, African football bodies didn't fall from the sky. They are the emanation of a democratic process in which Africa's 54 countries participate in good conscience. The answer to this question will determine not only the outcome of this crisis but also the future of football on the continent. Beyond the present case, the credibility of an entire sports architecture is at stake. In the immediate term, one thing is clear: the time for appeasement must follow that of confrontation and escalation. Preserving the essentials and consolidating fraternity among African peoples is worth far more than a sports victory, even an Africa Cup of Nations trophy. Alas, this is beyond those whose vision doesn't extend past the end of their nose. The CAS will speak soon. Then we'll see who is right or wrong under strict application of the law, with no further recourse possible except a return to reason. Wouldn't it be better, in the meantime, to keep a cool head, maintain lucidity, and calm down? A trophy is only raised when it is deserved—truly deserved.

Faceless War, Disoriented World, Trapped Citizen... 390

Aziz Daouda, 24 h.
- Politics - Philosophy -
2.6 min read.
There was a time when war made sense, or at least appeared to. It pitted identifiable camps against each other, produced winners and losers, and sometimes ended in peace, even imperfect peace, sometimes signed in a train car. Before that, it unfolded in battles for which appointments were even set, far from civilians. They observed each other, sized one another up, and collectively decided the start time of the clashes. A true war of the brave. There were always winners and losers. Thank cinema for reliving those scenes, more or less romanticized, but scenes nonetheless... From World War I to the Cold War, closer to us, conflicts, however tragic, followed a certain historical intelligibility. Since then, joysticks have crept in, and computers have taken over... Things changed; dare we say: they dehumanized. Contemporary war, as it emerges in the triangular confrontation between the United States, Israel, and Iran, seems to have broken with that old logic. It's no longer just complex: it's become ungraspable, unintelligible to ordinary mortals like us. It doesn't just oppose forces; it dissolves the very landmarks that once allowed us to understand what war is. Who is the victor? Who is the vanquished? The question feels almost out of place. For this modern war produces no clear verdict, but a succession of competing narratives saturated with propaganda, disinformation, and what we now call "fakes." Truth itself becomes a battlefield, fragmented, manipulated, inaccessible. Lies are baked into the system. Reality wavers and fades. Yet lives are lost in anonymity, buildings surely turned to mush, billions of dollars vanished, likely burned in milliseconds by traders, exploded without a trace except by making poor people everywhere. In this war, roles seem interchangeable. One of those who triggered the hostilities seeks to extricate itself, as if suddenly discovering the vertigo of what it initiated. The second? Who knows. Its war logic has long been impenetrable. It presents itself as the aggressed party, refuses all negotiation, or pretends to, while expanding the theater of operations. The one retaliating, the third protagonist, loses its leaders, gets hammered daily for over a month, yet seems driven by an endless escalation logic too. Toward what horizon? It strikes beyond its declared adversaries without provoking proportional reactions. Part of its war is waged against those who don't want it and resist with all their might, without retaliation. How long will this last? We must ask: what does "winning" mean in a war with no clear limits or identifiable final objective? We are thus confronted with a profound mutation of war: it is no longer a means in service of a political end, as once thought, but an autonomous, self-sustaining process, almost abstract. A war that no longer aims for peace, but for its own perpetuation. And yet, this distant war is not so distant. Beyond strategies and rhetoric, it's civil societies that pay the price. Here in Morocco, elsewhere in the world, the effects hit with silent brutality. Energy prices climb, threatening psychological thresholds unthinkable just forty days ago: 20 dirhams per liter of gasoline soon. Tomatoes, fish, chicken, lentils, and the rest will follow... Anxiety is very real. The economy becomes war prolonged by other means. The citizen becomes an adjustment variable. It's they who foot the bill. Even when they don't want war, they must still pay for it, wherever they are, even at the ends of the earth. Faced with this, governments seem powerless. They dust off old solutions, already tested and already ineffective, as if economic history itself were trapped in eternal recurrence. This political impotence amplifies the sense of injustice and abandonment. Thus arises the question, almost metaphysical: what have we done to deserve this? This so-human question may be ill-posed. For it assumes an immanent justice in the world's course, a moral logic linking our acts to our collective fate. Yet the tragedy of our era is precisely the absence of that coherence. The world is not just: it is unstable, chaotic, traversed by forces beyond us. Perhaps that's the price of calling ourselves democratic, living in or under democracies... or not. Perhaps we need to rephrase the question. Not: why is this happening to us? But: how to keep living in a world where meaning slips away beneath our staggering feet? That is probably the true philosophical challenge of our time. Not understanding war, for it now escapes classical understanding, but preserving, despite everything, a capacity to think, to resist confusion, to refuse letting lies become the norm. If modern war is faceless, endless, and truthless, then the only possible victory is internal to each of us: upholding, against all odds, a demand for lucidity, a touch of humanism, hope, a dream.

African Football: Between Emotional Populism and Institutional Order.. 957

Aziz Daouda, 3 d.
- Politics - Sports -
3.3 min read.
The CAF dealt the Senegal national football team an implacable administrative defeat, awarding a default victory to the Moroccan national team in the 2025 AFCON final. This sanction, rooted in the CAF's disciplinary regulations, punishes any abandonment of the pitch, even if temporary. At one point in the match, the Senegalese coach consciously decided to have his players leave the field. Only one remained on the pitch. Under football rules, a match requires at least seven players on the field to continue to its conclusion. Despite winning after a rollercoaster extra time, the team paid the price for blatant indiscipline: unleashed supporters, partial pitch invasion, assaults and injuries, prolonged interruption during which the players returned to the locker rooms on their coach's dramatic order. Forget the simplistic narrative of a "Morocco vs. Senegal" clash that some, particularly on the Senegalese side, push to imply political motives. Nothing could be further from the truth. The affair stems from an initial clash between the Royal Moroccan Football Federation (FRMF) and the CAF. The FRMF asked the CAF to apply its own rules and those of FIFA, questioning their non-enforcement. Recall that the Moroccan national team strictly followed the referee's directives, even resuming play alone on the pitch for 14 minutes while the Senegalese headed to the locker rooms. The question, then, is: why did the referee refrain from applying the rules? The answer lies in the CAF's backrooms. A "CAF official" allegedly ordered the referee to flout the rules and not sanction the team that left the pitch. The FRMF took the matter to the CAF's bodies, which referred it to its Disciplinary Committee, normally chaired by a Senegalese. For convenience's sake, this committee rejected the FRMF's request. Far from giving up, surprised by the decision, the FRMF appealed. In appeal, it is not members who decide, but independent judges selected across the continent. The ruling was unequivocal: applying the rules, the Moroccan national team is declared the 2025 AFCON winner. The dispute between the FRMF and the CAF thus ended. Up to this point, the matter is purely sporting. The Senegalese Football Federation (FSF), unhappy with the Appeal Jury's ruling and defending the on-pitch result, refers the case to the Court of Arbitration for Sport (CAS). Senegal does not merely contest the decision: it launches a frontal assault on regulatory sovereignty, legally demanding an international corruption probe into the bodies. It is the Senegalese government that responds to the CAF and escalates the case. To prove corruption, it will need to identify the corrupted party and the corrupter... Through its decision, the CAF prioritized law over on-pitch emotion—an emotion unfortunately fueled off-pitch by the stupidity of those who, for a few more followers or AdSense dollars, spread indescribable hatred between two brotherly peoples. This is not a Senegal-Morocco issue, but a sporting one between the FRMF and the CAF, and between the FSF and the CAF. Some reminders are in order for the instigators on both sides, without defending the CAF and its bodies, which will answer the corruption accusations. The CAF's regulatory fortress rests on three impregnable pillars, bolstered by these regulation excerpts: **WITHDRAWALS** **ARTICLE 82** If, for any reason, a team withdraws from the competition or fails to appear for a match, or refuses to play or leaves the pitch before the regulatory end of the match without the referee's authorization, it will be deemed to have lost and will be definitively eliminated from the ongoing competition. The same applies to teams previously disqualified by CAF decision. **ARTICLE 84** The team that breaches the provisions of Articles 82 and 83 will be definitively excluded from the competition. It loses the match 3-0. If the opposing team was leading by a more favorable score at the time of the match stoppage, that score will be maintained. Additional measures may be taken by the Organizing Committee. The three pillars underpinning the decision are thus: **Absolute compliance**: Article 82 defines any team withdrawal as abandonment, triggering automatic forfeit. The 14 Senegalese minutes fall squarely under it, without ambiguity. **Mechanical proportionality**: The sanction is not discretionary; it flows verbatim from the texts and is validated by CAS jurisprudence. **Institutional primacy**: The referee tolerated a de facto resumption under pressure, but the CAF holds the power to rule on discipline. What will the CAS say if it is indeed seized by the Senegalese side? Conservative by nature, the CAS never positions itself as a sports judge; it upholds bodies when rules are clear. As an inflexible guardian of stability, it will reject any Senegalese "symbolic legitimacy." To prevail, Senegal must outmaneuver: invoke a resumption invalidating the abandonment, a "disproportionate" sanction, or the "spirit of the game." Fragile ploy: the CAS has systematically dismissed such escapes when texts are explicit. Several African federations, including the FRMF in the 2015 AFCON affair, as well as various clubs and CAF-affiliated associations, have appealed to the CAS against sanctions for forfeits, withdrawals, or regulatory breaches. In these cases, the CAS has consistently favored a strict reading of applicable regulations, dismissing arguments based on force majeure or mitigating circumstances when texts provided for automatic sanctions. The affair's outcome will inevitably be the CAF's victory, confirming the Appeal Jury's judgment. The Senegalese forfeit will be upheld, the title confirmed for Morocco. Jurisprudence will emerge strengthened by the triumph of law, shielding future competitions from chaos. One slim surprise remains possible: a replay or revision if the CAS rules the abandonment was not definitive. But will it risk unprecedented instability by overriding such clear rules? This is not a matter of interpretation, but of pure rule application. The CAS will crown the CAF, exposing Senegal's precarious position. Far from a bilateral duel, this crisis pits rule respect against populist temptation. Law will prevail: the CAF will reaffirm its sovereignty, for an African football governed by legislation, not emotional riots. The 2025 AFCON, not confiscated, will mark the consolidation of a continental legal order.

Oil Taxation, Aid Efficiency, and Social Justice: What Strategy for Morocco Facing Energy Shocks? 1382

Aziz Daouda, 6 d.
- Politics - Business -
2.8 min read.
When the Russia-Ukraine war broke out, global energy markets were brutally disrupted. The barrel price crossed historic thresholds, triggering an immediate surge in pump prices in net importer countries like Morocco. In response, the government opted for direct aid to transporters to contain inflation and prevent pass-through to goods and services prices. However, the experience revealed its limits. Despite the subsidies, transport prices did indeed rise, pulling up the cost of all products and services in their wake. This gap between intention and reality raises a central question: how to effectively cushion an energy shock in a liberalized economy without widening inequalities or fueling rents? The decision to specifically aid transporters rested on the implicit assumption that they would act as shock absorbers, absorbing part of the increase. Yet, in a market with tight margins and fierce competition, it is economically rational for operators to pass on costs to fares, despite public support. Several factors explain this relative failure: - Lack of binding mechanisms. No strict obligation prevented pass-through to final prices. - Windfall effect. Some companies received aid without altering their pricing policy. - Targeting difficulties. Aid benefited a specific segment without ensuring a broad, lasting impact on the economy. This observation is all the more troubling since Morocco remains heavily dependent on refined product imports following the closure of the Samir refinery. Today, tensions around the Strait of Hormuz are reigniting fears of a new oil shock. This maritime corridor, through which about 20% of global oil transits, is a critical chokepoint in worldwide energy supply. Any disruption sends prices soaring and, mechanically, pump prices in Morocco. States worldwide have adopted varied strategies, with mixed results: - Price caps. Effectiveness is immediate, with tariff shields on electricity and gas, sometimes paired with fuel caps. These measures contain short-term inflation at the cost of very high budgetary expense, disincentives to energy sobriety, and windfalls for the wealthiest consumers. - Direct transfers. A social but imperfect response. Some countries issued energy checks or lump-sum aid to households. Politically popular, these tools are often criticized for their inflationary nature, lack of precise targeting, and risk of fostering dependence on one-off aid. - Tax modulation, a structural lever. Several states, like Austria, Spain, Italy, or Japan, chose to temporarily cut fuel taxes to limit pump price hikes. This approach directly affects the final price paid by all consumers, without intermediaries. It relies on principles of readability and shared effort between the state and users. In Morocco's case, a significant portion of the pump price consists of taxes—such as TIC and VAT—which heavily influence the per-liter price and give the state major leverage in price formation. Temporarily reducing these taxes would establish an explicit shock-sharing mechanism between the state and citizens, rather than concentrating aid on one sector. This option offers several advantages: - Universality: it benefits everyone, from truck drivers to salaried workers using their car for commuting. - Transparency: the reduction is immediately visible at the pump, boosting trust and the readability of public action. - Economic efficiency: it directly lowers fuel costs. - Social justice: by forgoing part of the fiscal rent on a now-essential product, the state clearly shoulders its share of the effort. Targeted and temporary reduction of oil taxation thus emerges as the most effective and democratic solution to cushion an energy quake. This path is not new in Moroccan debate, as evidenced by the widespread support via the Compensation Fund, phased out from 2015 onward. Lightening fuel costs through subsidies has already been implemented without achieving the theoretically expected results. Need we remind? Any tax reduction, if enacted, cannot be unlimited or permanent but must be strictly time-bound, calibrated to budgetary capacity, and linked to broader hydrocarbon market reform (competition, margins, strategic storage, reopening or alternative to national refining capacity). In other words, tax modulation should not be a short-term reflex but the tool of a comprehensive energy security strategy. Morocco faces a strategic choice: persist with one-off aid to transporters or embrace shock-sharing via taxation. If it chooses the latter and loses short-term revenue, it will gain in social cohesion and economic predictability, with three key lessons: - Prioritize direct mechanisms via taxation, a key pump price component, as the most effective tool for rapid, universal, and democratic action. - Avoid market distortions. Targeted aid without strict controls produces opposite effects; it fuels rents without protecting the end consumer. - Think long-term. Energy issues cannot be divorced from industrial sovereignty (refining, storage) and state budgetary resilience. Beyond conjunctural management, it is a true social contract around energy that must be rethought. In a country where the car is both a work tool, a means of access to essential services, and a vector of mobility, fuel price is a deeply political issue at the intersection of social justice and budgetary sustainability. Rather than multiplying one-off devices for a single sector, Morocco would benefit from a more systemic approach based on fiscal transparency, equity, and economic efficiency. Fuel tax modulation, as a universal and immediate lever, better meets democratic demands. It is a more credible response to current shocks and those to come.

The Strategic Prudence of Gulf Monarchies: A Vital Calculus in the Face of Iran and American Uncertainties... 1383

Aziz Daouda, 6 d.
- World Politics - Business -
2.6 min read.
The Gulf monarchies: Saudi Arabia, United Arab Emirates, Qatar, or Kuwait, embody a glaring strategic vulnerability. Their shallow territorial depth and narrow demographics expose vital infrastructure: airports, ports, refineries, gas terminals, headquarters of major companies, to rapid strikes by potential enemies from the region and beyond. Iran, for instance, with its arsenal of ballistic missiles, drones, and asymmetric naval forces, coupled with the belligerent philosophy of its regime, could paralyze them in the blink of an eye. The 2019 attack on Aramco's oil facilities at Abqaiq and Khurais provides irrefutable proof: Saudi production had then plummeted by half. To the Saudis' surprise, the Americans remained evasive and barely retaliated, at least not in a clear and direct manner. For Riyadh, this silence was a telling signal: allies are no longer infallible. Signed agreements can remain dead letters at the whim of one party, depending of course on the interests of the moment and changing circumstances. A growing, though undeclared, distrust of Washington had then taken hold. Commitments, agreements, and promises only bind those who believe in them. Over the past two decades, trust in the United States among Gulf capitals has eroded a little more each day. The 2011 withdrawal from Iraq, the lack of a strong response after the 2019 attacks, and the Afghan chaos of 2021 have ingrained a lesson that those concerned have fully internalized: Washington disengages when the cost rises. This uncertainty thus encourages prudence in the face of open war with Tehran. It will likely be the case again today, as the specter of a long and destructive war occupies all minds. The risks of a prolonged conflict are more than probable. A direct confrontation would quickly degenerate into a prolonged regional conflict, akin to the Iran-Iraq War (1980-1988), which killed over a million people and ruined both belligerents. Today, the stakes would be worse: destruction of energy infrastructure, closure of the Strait of Hormuz, collapse of foreign investments, and capital flight from the area. Gulf leaders, haunted by these scenarios, prioritize stability and intelligently bow their heads. For a long time, they have chosen to prioritize economic development, a choice now put to a severe test. The monarchies have pivoted toward transforming their respective economies: Saudi Arabia's Vision 2030, diversification in the UAE, Qatari global investments, and other manifestations of universal scope. This requires confidence, for it must not be forgotten that these economies fundamentally rest on trust. A prolonged war would threaten tourism, megaprojects like NEOM or smart cities. For the Gulf monarchies, the doctrine is clear: regional stability trumps ideological confrontations. This shift is embodied in the China-mediated reconciliation of 2023 between Riyadh and Tehran, aimed at reducing tensions and sparing Gulf territories, which refuse to become indirect battlefields. Today, though threatened, bombed, and provoked, the Gulf monarchies intelligently demonstrate their refusal to be dragged into a conflict they did not choose. At least for now, as everything could tip at any moment. Despite discreet security cooperations, Gulf countries refuse to be drawn into a conflict for Israel's benefit. The latter enjoys military and nuclear superiority, but Iranian retaliations strike primarily, and above all, Arab bases, economic, and civilian infrastructure. The costs fall on the Arabs, not Tel Aviv. The leaders of the countries concerned have learned the lesson. They have seen what became of Iraq, Syria, Libya, and Yemen, where proxy wars between powers left states bloodless, highlighting the fatal traps that ignition inevitably brings. In these dynamics, Morocco, a strategic ally and highly regarded voice among Gulf countries, emerges as a de-escalation actor. Under King Mohammed VI's impetus, Morocco's moderating voice advocates regional stability, diplomatic solutions, and South-South cooperation to foster political reconstruction and economic exchanges. It is in this context that one must appreciate His Majesty's permanent contacts with the sultans and emirs of the region. This is indeed a lucid calculus, as Morocco is one of the rare countries in the region to have voluntarily severed all ties with the Mullahs long ago. The prudence of Gulf states transcends mere distrust of the United States. It stems from a perspicacious calculus that factors in vulnerability to Iran, uncertain American reliability, the risk of a ruinous war, and the primacy of development. Their mantra? Avoid at all costs becoming the theater of confrontations between regional powers and distant others. This is how their reserve and refusal to retaliate impulsively must be understood. Having nerves on edge is not what's needed. However, things could change if Iran does not come to its senses and leaves a region that, even ideologically hostile, will never go so far as to attack it alone. It lacks the means without potential allies and has no interest in doing so with others' help. Such a situation would be ruinous for the entire region, including Iran, an outcome no one should wish for, apparently.

Africa Cup of Nations 2025: When the Victim Becomes the Culprit... 2057

Aziz Daouda, 9 d.
- Politics - Sports -
2.6 min read.
The reaction of Tunisian Hatem Trabelsi, former defender for Ajax Amsterdam and Manchester City, and a beIN consultant for several years, to the CAF Appeal Jury's decision, widely shared on social media, goes beyond mere sports commentary. It subtly reveals the narrative tensions, divergent perceptions, and symbolic stakes surrounding Morocco's successes in African football today. In his statement, Hatem Trabelsi highlights a classic phenomenon in African competitions under the Confederation of African Football (CAF): suspicion and discredit. Whatever the outcome, Morocco's victory seemed destined for contestation. If Brahim Díaz had scored, some would have cried arbitral error; if the Moroccan win had been decisive, it would have been labeled a "setup"; arising from a regulatory decision after the opponent's withdrawal, it becomes "proof of corruption." This critical lens isn't based solely on facts, but on a structural distrust of African sports institutions and their governance. It's the daily sport of Africans: nothing is accepted without suspicion, without accusations of corruption. Even presidential elections rarely escape it. The controversy actually exposes the narrative fractures generated by any decision, even the fairest. Over the past decade, Morocco has established itself as a central player in continental football. The kingdom has massively invested in infrastructure, training, and sports diplomacy. The results speak for themselves: Historic semi-final at the FIFA World Cup 2022. Multiplication of youth category titles. Regular hosting of African competitions. Growing appeal to binational players, like Brahim Díaz and many others. Morocco did it for itself, while naively believing it was good to share the benefits with the continent. Did the continent really want it? This rise fits into a broader soft power strategy, where sport becomes a lever for regional and international influence. But Morocco, the new power in African football, disturbs. Its success breeds jealousy and contestation. Trabelsi's point underscores an observed reality: success invites contestation. In an African football landscape historically marked by fluctuating balances between Egypt, Cameroon, Nigeria, and Senegal, the emergence of a structured, high-performing Morocco has sparked resistance. The Moroccan national team embodies a new dominance, built on sporting talent as much as organizational rigor, a transformation aligned with the country's overall trajectory. This fuels suspicious discourse, especially when refereeing or administrative decisions seem to favor it, rightly or wrongly. In the background, the controversy points to a deeper issue: the CAF's credibility. Recurrent accusations of favoritism, "backroom deals," or opaque governance don't target just Morocco, but the entire system. It's the narrative cultivated by one or two African countries to which nothing succeeds. As the African is too often consigned to the role of perennial victim, this discourse finds fertile ground to impose itself as reality. In this context, every decision becomes controversial, amplified by social media, press, and statements from governments, federations, or opportunists seeking visibility. Victimization, a recurrent sentiment in Africa, turns the slightest incident, or any decision, into a prism of suspicion. Trabelsi's outburst isn't just support for Morocco; he himself knows the kingdom doesn't need it. It highlights a battle of narratives around contemporary African football: between sporting merit and political suspicions, national pride and regional solidarities. Morocco, the rising power, finds itself at the heart of these tensions. As often in sports history, success is measured not only in trophies, but in the ability to impose a legitimate narrative. The real challenge for African football isn't designating a winner, but restoring collective trust in the rules of the game. Beyond the match, a battle of narratives is underway, where institutional credibility is the Gordian knot. The bad faith of some is evident. In a barely veiled attempt to poison relations between two peoples bound by centuries of brotherhood, a certain gaucho-Parisian press has launched a sordid discredit campaign, exploiting the weakness of the Moroccan national narrative, not for lack of content or relevance, but for its naivety in believing that good faith always prevails. Recent history proves otherwise. Those who long tormented Morocco for reclaiming part of its territory are the same ones howling on their sets or blackening paper, fueling a narrative aimed at harming the kingdom and sowing doubt about everything it undertakes. This won't stop; preparation is needed, especially after the 2026 World Cup. This is how to interpret Trabelsi's just and inspired words: it's time to build a Moroccan national narrative on national soil, without waiting for others, from abroad, to impose it through hatred and discredit. Today, Morocco outpaces its closest neighbors, which bothers them, enrages them, even drives them mad. The truth is they're profound hypogiaphobes, dreading their responsibilities to their own peoples. As for the 2025 AFCON, in two months, no one will talk about it anymore. It will boil down to a second well-deserved star on the Moroccan jersey, a sign that the CAF has come to its senses and will now apply its own rules.

CAF: The End of Ambiguities, Return of the Rules... 2888

Aziz Daouda, 15 d.
- Sports -
1.7 min read.
The recent decision by the CAF Appeal Jury marks a major turning point in African football governance. Beyond the specific case of the 2025 AFCON final between Morocco and Senegal, a profound institutional evolution seems to be taking shape: that of a CAF finally aligned, without complacency, with FIFA's normative standards. **A Legally Grounded and Assumed Decision** In its official statement, the Appeal Jury annulled the first-instance decision and declared Senegal forfeit, in strict application of articles 82 and 84 of the competition regulations. The match is thus homologated with a 3-0 score in favor of Morocco. The central point is crystal clear: the Senegalese team's behavior, particularly leaving the pitch without authorization, constitutes a clear violation of the disciplinary rules. These provisions allow no political or emotional interpretation: they mechanically impose the forfeit sanction. By validating this strict reading, the CAF breaks with a long-criticized practice: a sometimes hesitant, even accommodating, management of contentious situations. **The End of a Culture of Exception** For years, African football has suffered from a structural ailment: inconsistency in applying regulations. Some decisions seemed driven more by political balances than by the letter of the law. Yet, in this case, the Appeal Jury did exactly the opposite: It acknowledged the rules violation; it legally reclassified the facts; and it automatically applied the prescribed sanction. This triad is precisely what underpins the credibility of major international sports institutions, starting with FIFA. This is therefore not just a sporting decision: it is an assertion of authority. A strong signal for African football governance. This decision comes at a time when the CAF is under increasing scrutiny, particularly after several disputes brought before the Court of Arbitration for Sport (CAS), which have sometimes highlighted inconsistencies or weaknesses in rule application. By returning to a strict reading of its own texts, the CAF sends several messages: To federations: regulations are non-negotiable. To players and staff: anti-sportsmanlike behavior will have immediate consequences. To the international community: African football fully embraces the global rule of law in sport. **A Balanced and Credible Decision** Notably, the Appeal Jury did not limit itself to ruling in Morocco's favor. It also confirmed certain responsibilities on the Moroccan side, particularly regarding peripheral incidents (ball boys, laser use), while adjusting the sanctions. This point is essential: it bolsters the decision's credibility. Strong sports justice is not partisan justice, but coherent justice. **Towards a New Era of Rigor?** This verdict could set a precedent. It reminds us that African football can no longer afford ambiguities at a time when economic stakes are exploding, international visibility is growing, and governance standards are becoming universal. Alignment with FIFA rules is not an option: it is a necessity for the credibility of African competitions. A truly salutary break. By strictly applying its regulations, without yielding to pressure or political considerations, the CAF sends a long-awaited signal. This is not simply one team's victory over another. It is the victory of law over arbitrariness. And perhaps, finally, the beginning of a stronger, fairer, and more respected CAF.

Morocco: 113 kg thrown away per person, the imperative of an anti-food waste strategy... 3227

Aziz Daouda, 16 d.
- Politics - Society - Business -
2.4 min read.
The latest opinion, prepared by the Economic, Social, and Environmental Council (CESE) as part of a self-referral, is titled “Food Loss and Waste in Morocco: Scale of the Phenomenon and Challenges for Effective Intervention.” It analyzes the causes of this phenomenon and its repercussions at the national level, while proposing levers to sustainably transform production, distribution, and consumption patterns. The goal is to align these changes with national priorities in terms of sustainability, food sovereignty, and security. This phenomenon is global, and its impacts continue to grow. In Morocco, its scale and specific effects deserve particular attention, which is why this opinion is highly important and should not remain a dead letter. It represents a genuine theme for the next electoral campaign, provided that political parties are capable of generating ideas in this direction. On a global scale, according to the United Nations Environment Programme, the food value chain recorded a loss of about 13.2% between harvest and retail sale in 2022. Waste at the household, restaurant, and retail levels then accounted for nearly 19% of total food production. The trend is similar in Morocco. According to the 2024 Food Waste Index, Moroccan households threw away around 2.4 million tons of food in 2022, or 113 kg per person per year, compared to 91 kg in 2021. Losses and waste occur at all stages of the food value chain. In the initial phases, production, harvest, storage, and transport, certain sectors, particularly fruits, vegetables, and cereals, record losses of 20 to 40%. At later stages, waste stems from commercial practices and inadequate behaviors: excessive purchases, lack of knowledge about preservation methods, and low valorization of unsold goods. This leads to high economic and social costs. These losses impose significant burdens on producers and distributors, reduce food availability, and heighten the vulnerability of low-income populations. They also put pressure on natural resources: the CESE estimates that 6.1 billion m³ of water is mobilized annually to produce food that will never be consumed. Food waste, moreover, pollutes and contributes to greenhouse gas emissions, underscoring the urgency of greater coordination. To date, institutional responses, where they exist, remain fragmented and ineffective. Despite some public and private initiatives, actions are scattered due to the lack of a specific legal framework, an integrated national vision, and effective governance. The CESE rightly considers reducing these losses and waste a major strategic challenge, to be placed at the heart of a national strategy for sustainable food. This would strengthen food sovereignty and security, preserve resources, rationalize imports and inputs, and promote a more equitable and resilient model in the face of crises. In this context, the Council recommends a specific action plan, integrable into the national strategy, with key recommendations: - Adopt a law against food loss and waste, prohibiting the destruction of unsold goods and facilitating donations to associations, social institutions, and food banks. - Clarify consumption dates: “to be consumed by” (health safety) and “best before” (quality). - Establish multisectoral governance involving public authorities, the private sector, and civil society. - Create a national observatory to collect data, produce indicators, and propose corrective measures. - Integrate waste reduction targets into public policies, particularly for catering in hospitals, schools, social centers, and prisons. - Develop storage and transport infrastructure, such as solar-powered refrigerated warehouses in agricultural regions. - Promote short supply chains to limit intermediaries and transport losses. - Encourage recycling of surpluses, such as solidarity fridges and food donations. The fight against food loss and waste goes beyond mere resource management: it is a lever for food security, agricultural efficiency, and environmental preservation. In a context of water scarcity, climate pressures, and growing needs, this battle is imperative for a sustainable and resilient Moroccan food system. Ultimately, it will effectively curb inflation and support the national economy. This strategy has every chance of succeeding, thanks to cultural and religious factors. Waste (isrâf or tabdhîr) is religiously prohibited as a sign of ingratitude toward divine blessings. The Quran states: “Eat and drink, but do not commit excess, for Allah does not love the wasteful,” Surah al-A‘râf. The use of goods is permitted, but excess is condemned. The scale of this phenomenon in Morocco makes it an urgent political issue, requiring effective and lasting action. It could be a true program for the next executive, if it becomes aware of it.

AI development has reached a limit and it is not hardware 3367

Tariq Daouda, 17 d.
There is a shortage of GPUs, there is a shortage of RAM, there is a shortage of electricity. Still, none of the above is the real limiting factor: it's a skill and research issue. For more than a decade now, the AI world has been dominated by an open-source arms race whose effect has been a near total focus on engineering to the detriment of research and meaningful developments. The result has been over engineered proof-of-concepts, chief amongst them being Transformers. The original paper mostly demonstrated that if you put attention over everything, and several of them, you can beat LSTMs. Is it a surprising result, not so much. This is somewhat morally similar to Res-nets, that showed that the more you connect layers the better the results. That's also not very surprising. Both significantly increased the size of models. These are mostly engineering innovations. Although they did open interesting theoretical questions, they did not come from strong theoretical foundations. They come from trial and errors copy-pasting existing technologies and connecting them in new ways. And then, these technologies got themselves copy-pasted and reconnected. Fast forward today we have massive behemoths that are draining the computational ressources of the world. Even AI curricula followed this trend. Today, most only very quickly skim over the mathematical and theoretical foundations. Focusing more and more on building pieces of increasing complexity while dodging explanations of their inner workings. This has culminated in today's "AI builders" trend, where fully trained LLM assembly lines are stringed together. Here is the true limitation of AI. This mindset has been pushed so far that we have reached a physical limit. Now we can either build a much bigger Nvidia, produce a 100X more RAM, lower the price of KW/h to unseen levels. Or, go back to the theory and design models that are more optimal. Optimal not because they are distilled, not because they use lower precision, but because they don't rely on Transformers, nor diffusion, or any of the very costly paradigms currently use, in the shape and form are currently used. Just like physical computers have been shrinked to sit in the palm of your hand. Immaterial AI models can also be made smaller.

Vice Of The Pacifist; Virtue of The Martial 3336

Satta Abraham, 17 d.
- History - Philosophy -
3.5 min read.
Life is not measured by the number of breaths we take or the length of our survival. Life is measured by integrity, by the courage to uphold principle even when the world threatens to extinguish us. Who you are is inseparable from what you stand for. To compromise principle for comfort, safety, or the approval of others is not merely cowardice; it is existential death. The body may endure, but the self, the moral and existential self, ceases to exist. Atoms and cells continue to function, yet the human being has already perished. As Jean-Paul Sartre argued, “Man is nothing else but what he makes of himself,” and to abandon principle is to negate the self one has the responsibility to define. Integrity is costly. Courage is its currency. Only those willing to risk everything, including their life, reputation, and comfort, can truly exist. Those unwilling to pay this cost are the pacifists, the appeasers, and the virtue-signaling opportunists. They prioritize convenience and safety over principle. They negotiate with evil, bow to tyrants, and perform morality without risk. History offers many such examples: the collaborators who betrayed Omar Mukhtar to the Italians, the political allies who handed Patrice Lumumba to colonial powers, and the appeasers who enabled Hitler’s advance. These individuals survive physically, yet morally and existentially, they are already dead. Friedrich Nietzsche observed, “He who has a why to live can bear almost any how.” To those without a why defined by principle, survival is hollow. Martial virtue is fundamentally different from mere courage. Courage without the exertion of force, without the aggression necessary to impose principle, is insufficient to preserve integrity. To be martial is to act decisively, to shape reality, to confront danger proactively, and to preserve principle against overwhelming odds. Martial virtue exists on battlefields, in courts, in laboratories, and in the halls of governance. It is the combination of courage, principle, strategic intelligence, and decisive action. As Aristotle noted, virtue is an activity of the soul in accordance with reason, and the highest virtues manifest precisely when reason guides decisive action under risk. Omar Mukhtar, the Lion of the Desert, confronted Italian colonization of Libya. He did not merely resist; he organized, strategized, and struck decisively against an enemy that vastly outnumbered him. For twenty years he led guerilla campaigns, forcing the Italians to respect his operations. Every attack and maneuver carried mortal risk. He accepted this risk because surrender or compromise would have meant the death of principle, the erasure of Libya’s sovereignty, and his own existential annihilation. William Wallace faced England’s conquest of Scotland. Survival alone was impossible without aggressive action. Wallace led assaults to reclaim territory, inspired revolt, and refused offers of mercy that would have preserved his life at the cost of principle. He was captured and executed, yet he exists eternally in history because he acted decisively to defend what defined him. The Scottish nobles who swore fealty to England preserved their land and life, but their essence, the part of them that could stand, act, and uphold principle, was gone. Martial virtue is not limited to armies or battlefields. It manifests wherever principle must be imposed through courage, strategic intelligence, and force. Socrates challenged the authorities of Athens, exposing hypocrisy and questioning the foundations of civic belief. He could have compromised or moderated his questions, but to do so would have been death to the self that defined him. By speaking truth boldly and confronting power with reason, Socrates acted decisively. He imposed intellectual force upon his society, and by accepting the consequences, he lived fully even as his body was executed. Bennet Omalu confronted the National Football League and a culture determined to ignore the dangers of repeated head trauma. He could have preserved his career by silence, yet he persisted. He published his research, confronted institutional power, and forced the truth into public consciousness. He took these risks because moral and existential survival demanded it. Without such action, his courage would have been meaningless, and the self defined by principle would have died. Nikola Tesla defied societal and corporate pressures to pursue revolutionary inventions. He could have sought compromise, easy gains, or social approval, but he did not. He exerted intellectual and inventive force, shaping reality despite ridicule and financial hardship. The self defined by principle and vision persisted because he risked everything for its preservation. Not all who risk life fully exercise martial virtue. Patrice Lumumba, the first Prime Minister of Congo, faced Belgian and Western exploitation with courage and principle. Yet he lacked the strategic and martial capacity to exert force decisively. He was betrayed, outmaneuvered, and executed. Courage alone preserved moral integrity partially, but without martial action, principle could not survive. Gandhi and Martin Luther King Jr. acted courageously, risking life and liberty, yet they operated within quasi-democratic structures where outcomes could be achieved without aggressive force. They could leverage social systems and public opinion to preserve principle. Their courage was admirable, but it did not require the full exertion of martial power. These figures are morally admirable but occupy the silver lining of pacifist mentality: courageous, principled, but not fully martial. The true vice lies with those who never risk principle. Pacifists, appeasers, and virtue-signaling opportunists compromise principle to preserve comfort, safety, or social standing. They enable tyranny, betray allies, and perform morality without cost. Life without principle is death disguised as survival. Immanuel Kant reminds us that morality demands duty independent of self-interest. To act otherwise is to forfeit existence in the truest sense. Existence is inseparable from courage, principle, and the exertion of force to defend or impose truth. To compromise, avoid risk, or surrender for comfort is to die before the body ceases. To act decisively, aggressively, and strategically in defense of what defines you is to live fully. The martial may fall physically, yet they exist fully in history, morality, and existential reality. The pacifist survives physically, yet has already died in every meaningful sense. Courage is the currency. Principle is the inheritance. Strategic action and the exertion of force are the tools. Only those willing to wield them truly live. Who you are is inseparable from what you stand for. Compromise it, and you do not exist. Survival without principle is not life. To risk everything to uphold it is to truly live.
bluwr.com/

Christopher Ross or Diplomacy Against the Current 3420

Aziz Daouda, 17 d.
It sometimes happens that diplomats, once their mission is complete, opt for the discretion demanded by their former status. Others prefer to continue intervening in debates they themselves helped complicate. Christopher Ross clearly belongs to this second category. In a recent article, the former envoy for the Moroccan Sahara has once again taken a stance on this sensitive issue. With the benefit of hindsight, his analysis has gained neither nuance nor critical distance. Reading his text suggests quite the opposite: the same interpretive framework, the same assumptions, and above all, the same indulgence toward Algiers. This persistence raises a fundamental question: what is Ross seeking today by intervening again in a dossier where he was one of the most contested mediators? Appointed in 2009 by Ban Ki-moon, he succeeded a series of envoys who had faced the same difficulty: breaking out of a diplomatic impasse inherited from the Cold War. This conflict indeed traces its roots to the geopolitical upheavals of the 1970s. Morocco consolidated its historical sovereignty over the region in 1975, prompting Spain's withdrawal, while the Polisario, backed politically, financially, and militarily by Algeria and Libya, claimed the creation of an independent state. The dossier took on an international dimension with the creation, in 1991, of the MINURSO, tasked with supervising a referendum; an idea proposed by the late Hassan II in a speech delivered in Nairobi at an OAU summit. Very quickly, the obstacles created by the Polisario, particularly regarding voter identification, made this project nearly impossible, and the process stalled. It was then that Morocco proposed, in 2007, a major political initiative: a plan for broad autonomy for the southern provinces under Moroccan sovereignty. The project was presented to the Security Council as a realistic and pragmatic solution and garnered growing international support, described as "serious and credible" in several resolutions. It marked a true turning point in diplomatic realism. Since then, the diplomatic landscape around the Sahara has profoundly evolved. Numerous states now view Morocco's autonomy plan as the most credible basis for a lasting political solution. In 2020, the Trump administration officially announced recognition of Morocco's sovereignty over the Sahara, a major turning point in the dossier's diplomatic balance. In its wake, several Western powers reaffirmed their support for the autonomy plan, while Arab, European, and African countries opened consulates in Laâyoune or Dakhla, de facto recognizing Moroccan administration of the territory. Within the UN, the terminology used in Security Council resolutions has also evolved: the notion of a "realistic, pragmatic, and durable political solution" has become the guiding principle of the process. This shift toward a pragmatic approach reflects a simple reality: the referendum envisioned in the 1990s is no longer seen as a viable option. It is precisely this diplomatic turning point that Ross, still prisoner to an outdated vision, seems to refuse to integrate. In his recent statements, he continues to defend an interpretation of the conflict harking back to a bygone era, clinging to diplomatic frameworks long surpassed by geopolitical realities. This stance even calls into question the man's integrity. During his tenure, the Kingdom had already expressed serious reservations about his impartiality and officially demanded his replacement in 2012, as trust had been gravely undermined. A mediator, by definition, must maintain equitable distance between the parties. When that distance vanishes, mediation loses its credibility. In fact, Ross never truly dispelled suspicions of closeness to the Algerian position. Algeria's role in this conflict is central. One of the most controversial points in his discourse concerns precisely Algiers' place in the dossier. For fifty years, Algeria has officially claimed to be merely an "observing country" in this conflict. The diplomatic and strategic reality is entirely different. Algiers hosts, arms, and finances the Polisario, and shelters thousands of refugees in Tindouf, a significant portion of whom are not even from the territory in question. There is little doubt that the conflict is primarily a dispute pitting Algeria against Morocco, an analysis now widely shared by the main international actors. No lasting solution can emerge without Algiers' direct involvement in the negotiations. In this context, Ross's repeated positions appear anachronistic and undermine his credibility. By continuing, in effect, to align with Algeria and the Polisario, he gives the impression of prolonging a political fight rather than illuminating the debate. The responsibility of former international mediators is thus in question. When a former UN representative speaks out so trenchantly in public, he indirectly engages the image of the institution he served. Yet the credibility of international diplomacy rests precisely on the neutrality of its intermediaries. The diplomatic history of the Sahara is dotted with mediation attempts, successive plans, and failed initiatives. Before Ross, other envoys had tried to unblock the situation, notably James Baker, who proposed a transition plan in the early 2000s that was ultimately rejected. Each attempt has recalled a fundamental truth: without regional political will, no framework can succeed. This is precisely why current international diplomacy favors a realistic solution based on autonomy and regional cooperation, rather than maximalist constructs inherited from the Cold War. In essence, the question is not whether Ross has the right to express an opinion. Like any former diplomat, he can, of course, participate in the debate. But when he persists in defending a vision that ignores major geopolitical shifts, his discourse takes on the appearance of a rearguard battle. The world has changed, as have regional balances. The Sahara under Moroccan sovereignty is no longer merely a decolonization issue: it now lies at the heart of a strategic reconfiguration of the Atlantic and North Africa. Faced with these transformations, international diplomacy seems to have chosen pragmatism. Christopher Ross, by contrast, appears to have chosen nostalgia for a bygone paradigm. In international affairs, history shows that those who cling to past paradigms almost always end up swimming against the current of present realities.

Paradoxical Ramadan: Piety, Irritability, Overconsumption and Slumping Productivity... 4032

Aziz Daouda, 21 d.
Every year, Ramadan settles in Morocco as a form of collective breathing space. Daily rhythms change or are inverted, habits are reorganized or fall apart, nights come alive and days slow down. A sacred month par excellence, it is first and foremost a time of fasting, contemplation, piety and solidarity. But it is also, increasingly, a national paradox: intense spiritual fervor coexists with heightened social irritability, massive food waste and a noticeable drop in productivity. Ramadan, as it is prescribed and recommended, is a time of inner discipline. Fasting is not just abstaining from food; it is self‑control, restraint, patience. Religious scholars and schoolteachers insist on the moral dimension of fasting: refraining from anger, insults and injustice. In short, putting aside all forms of deceitfulness. Yet in contemporary Moroccan reality, the holy month sometimes seems to produce the opposite effect. It becomes the month of unjustified social tension. In large cities such as Casablanca, Rabat or Marrakech, if the mornings are relatively calm, late afternoon turns into a critical moment. Traffic is saturated, impatience is palpable, and road altercations become more frequent. Emergency services and police stations traditionally observe an increase in minor conflicts and aggressive behavior at the end of the day. There is also a rise in cases handled by gastro‑enterology and other specialties… People eat too much, and poorly. Fasting, combined with lack of sleep due to long evenings after iftar and waking up for suhoor, among other things, affects physiological balance. Irritability, reduced concentration and chronic fatigue become commonplace. In a country where emotional regulation is already under strain in everyday life, Ramadan acts as an amplifier. This nervousness is by no means a religious inevitability; it is a sociological consequence of how the month is organized, in a way that has gradually drifted away from its original spirit of moderation, self‑mastery and day‑and‑night contemplation. The immediate consequence is a slump in productivity. On the economic front, the impact is tangible. Administrative working hours are reduced, offices empty out in the afternoon without valid reasons, and construction sites run in slow motion. In some sectors, the drop in activity is accepted; in others, it causes structural delays. Ramadan excuses and explains everything. People shift the burden of their disengagement onto the community without the slightest embarrassment. Morocco aspires to accelerate its growth, attract investment and improve its competitiveness. Yet for nearly one month every year, the economy runs in degraded mode. The private sector adapts, but at what cost? The drop in productivity is not only quantitative; it is also qualitative: decisions are postponed, meetings cut short, projects delayed. The public administration and its staff amplify all this. It would be caricatural to place the blame on religion. The problem is not Ramadan; it is the absence of a culture of performance that is compatible with spiritual requirements. Output and accountability ought to be part of the values of the holy month. Another major contradiction is the paradox of food waste. While fasting is supposed to remind us of the hunger of the poorest, iftar tables are overloaded. Multiple soups, an abundance of pastries, redundant dishes. Markets are booming, food spending rises sharply, and a significant part of what is bought ends up in the trash. Wallets empty out and suffer. This phenomenon reveals a cultural transformation that may be surprising: Ramadan has partly become a social and consumerist event. Large retailers post their best figures, advertising intensifies, and TV channels compete with special programming to capture a deliberately captive nocturnal audience. At the start of the month, national channels record more than 70% of total viewership, a share they are far from reaching under normal circumstances, as Moroccans are very fond of foreign channels. The month of frugality paradoxically turns into a month of overconsumption. One can then ask: is this authentic spirituality, or a social ritualization? It would be unfair to reduce Moroccan Ramadan to its excesses. Thousands of solidarity initiatives emerge. Associations, mosques and volunteers distribute meals and aid to the most vulnerable. Families come together, intergenerational ties are strengthened. The mosque regains a vibrant centrality. The issue, therefore, is not to criticize Ramadan, but to question its contemporary practice. Are we faithful to its spirit, or prisoners of cultural habits that distort its meaning? If the holy month becomes synonymous with chronic fatigue, road rage, weakened productivity and waste, then there is a gap between the spiritual principle and its social translation. It is certainly time to advocate for a Ramadan of responsibility. A calm national debate is needed: how can we reconcile spiritual requirements with collective performance? How can we preserve the sacredness of the month while maintaining the efficiency of institutions? How can we turn fasting into a lever for self‑discipline rather than a pretext for slackness? Ramadan could be a laboratory for positive transformation: learning self‑control, optimizing time, rationalizing consumption, structuring solidarity. It could become a month of moral and professional excellence. Morocco, a country of deep religious tradition and clear economic ambition, has every interest in taking up this challenge. Because beyond productivity statistics or scenes of urban irritation, the real question is this: are we turning Ramadan into a simple collective ritual, or into a genuine exercise in inner and social reform? The answer, each year, is played out in the streets, offices and homes, and above all in each person’s conscience. We have a little less than two weeks left to think about it… seriously.

Thelema 4764

Tupan, 23 d.
Thelema is a spiritual philosophy and religious system established by Aleister Crowley (1875–1947) in the early twentieth century. The system is based on the teachings found in The Book of the Law, which Crowley believed was revealed to him by a spiritual entity named Aiwass in Cairo in 1904. The name Thelema comes from a Greek word meaning “will.” At the heart of the philosophy is the concept of True Will, which Crowley described as the unique purpose or direction of each individual’s life. The central teaching of the tradition is expressed in the phrase: “Do what thou wilt shall be the whole of the Law.” In Thelemic philosophy this statement does not mean simple freedom to do anything one desires. Instead, it refers to discovering and fulfilling one’s True Will, which represents the natural path of a person within the larger order of the universe. According to Crowley, suffering and conflict often arise when people live in ways that are not aligned with their true nature. Another key phrase in Thelema is: “Love is the law, love under will.” This statement suggests that love and harmony should guide human actions, but that these expressions of love must be consistent with one’s deeper purpose. Crowley believed that human spiritual history unfolds through different Aeons, or epochs of consciousness. He proposed that humanity had recently entered the Aeon of Horus, a new era in which individuals would move beyond the authoritarian religious structures of the past and instead seek spiritual knowledge through personal discovery and self-realization. Thelema integrates ideas from many sources, including Hermetic philosophy, the Kabbalah, ceremonial magick, astrology, alchemy, and Eastern spiritual practices such as yoga and meditation. These traditions are used as practical systems of spiritual training designed to transform consciousness rather than merely a belief system. Practitioners of Thelema often use rituals, meditation, symbolic study, and magickal exercises to better understand themselves and align with their True Will. Crowley also established magickal orders to help organize and transmit these teachings, including the A∴A∴ and his later leadership within Ordo Templi Orientis. Today Thelema continues to influence modern ceremonial magick, occult philosophy, and spiritual movements that emphasize self-discovery, personal freedom, and conscious evolution. While interpretations vary among practitioners, the core idea remains the same: each individual has a unique role in the universe, and spiritual growth comes from discovering and fulfilling that role with clarity, discipline, and awareness.

Iran Facing the Reality Test: The End of a Regional Myth? 4961

Aziz Daouda, 24 d.
Another major sequence of tensions in the Middle East highlights the deep fragilities of the Iranian regime. Since its advent in 1979, the Islamic Republic has built itself on a political narrative of revolutionary power in direct opposition to the "Great Satan" the USA, unwavering defender of the Palestinian cause and Jerusalem's liberation. **This ideological positioning allowed Tehran to gain relays in parts of the Arab world, particularly among movements hostile to Israel. It developed an influence strategy based on creating, funding, and arming affiliated groups: Hezbollah in Lebanon, Shiite militias in Iraq, support for the Syrian regime, Houthis in Yemen, forming what it presents as the "axis of resistance." It surely finances other movements in many other countries, with an unnatural connivance with Sunni Islamists. An expansion strategy with destabilizing effects.** Where Iran has extended its influence, its footprint is inseparable from increased militarization and state fragmentation. The projection relies less on state-building than on the rise of parallel politico-military networks challenging national institutions. This has certainly enabled Tehran to hold leverage over its adversaries and position itself as the champion of "resistance" to the US-dominated regional order and its allies. But it has also prolonged conflicts, weakened already fragile state institutions, and exacerbated sectarian fractures. In the long term, the human and economic cost of this "strategy" is considerable for the affected countries and for Iran itself, subjected to severe sanctions and persistent international isolation. *The Palestinian cause is in fact more instrumentalized than defended, for nearly half a century, while the Iranian regime claims it as a central pillar of its diplomacy and revolutionary legitimacy.* Tehran has forged ties with armed Palestinian actors like Hamas or Islamic Jihad, presenting them as extensions of its own "resistance." Yet it must be acknowledged that Palestinians' situation has in no way improved: rampant occupation, colonization, and blockade continue, while cycles of violence recur without credible political prospects. Palestine has lost vast territory, lives, and even sympathy within the Arab world itself. Palestinian internal divisions, locking the cause into an essentially militarized logic absent diplomatic horizons, question the real effectiveness of this posture. Like the Gamal Abdel Nasser era marked by imprudent pan-Arabism, the current period has brought no progress. Iran has, in part, supplanted certain Arab leadership on the dossier without producing tangible results for a lasting settlement—nor concrete improvements in Palestinians' lives, quite the contrary. **Beyond geopolitics, the regime faces profound internal contestation. Recent protest movements, and those triggered after Jina Mahsa Amini's death in September 2022, revealed a major fracture between part of Iranian society and its leaders. Repression, as the sole response, resulted in thousands of deaths and arrests, documented by international organizations and UN mechanisms.** The rigidity of security and ideology contrasts with the aspirations of a connected youth seeking civic and individual freedoms. Today's Iran is no longer that of 1979: society has transformed, the regime has not. The gap between revolutionary discourse, promises of social justice, and socio-economic reality: inflation, unemployment, precarity, brain drain, corruption, diplomatic isolation—fuels disillusionment that undermines state legitimacy. Morocco officially severed ties with Iran in 2018, as Tehran supported the Polisario Front via Hezbollah and its embassy in Algiers, with Algeria's backing. Rabat holds evidence of arms deliveries and Polisario cadre training. Morocco's rupture appears as a strategic decision to prevent any perception of interference in its vital interests, particularly in the Sahara. It also fits into a broader realignment of regional alliances, marked by Rabat's rapprochement with certain Gulf partners and the USA, amid growing rivalries with the Iran-Algeria axis. Recent military and diplomatic developments highlight a troubling reality for Tehran: Iran often seems to react urgently rather than master the strategic tempo. The multiplication of peripheral fronts, from Lebanon to Gaza, Iraq to Yemen, occurs as its regional relays face growing pressures, sanctions, and targeted eliminations eroding "axis of resistance" cohesion. This situation can appear as much an admission of fragility. The ease with which the USA and Israel neutralize leaders even questions state competence. That said, announcing the regime's imminent collapse would be reckless. The security apparatus remains powerful, regional influence networks active. But will the regime once again demonstrate resilience, even at the cost of increased internal violence and harsh contestation management? **The regime must be clearly distinguished from the Iranian people, caught in a vise. Heir to a millennial civilization and rich intellectual tradition, it should not be reduced to the politico-religious elite's choices. Sanctions, repression, and isolation's sufferings weigh first on ordinary citizens, including those aspiring to peaceful change and the country's reintegration into the international community.** *History teaches much in identical situations. Transitions demand lucidity, responsibility, and an inclusive vision of the future. Regional stability will not arise from ideological escalation or destruction, but from rebalancing based on law, sovereignty, collective security, cooperation, and trust, today sorely eroded.* In this troubled sequence, solidarity first goes to the region's peoples, caught in dynamics beyond them. The mullahs will sooner or later answer to history—and to a simple but decisive question: did they serve the people, or sacrifice them to a political myth that time has made increasingly hard to sustain?

South Africa’s Democratic Model Under Scrutiny: Who Really Decides? 4946

Aziz Daouda, 24 d.
- World Politics - History -
2.9 min read.
South Africa prides itself on being one of Africa's democratic models.Heir to a transition celebrated worldwide after apartheid, it claims solid institutions, a respected Constitution, and vigorous public debate.Yet recent developments raise a troubling question: can the country be so disorganized in conducting its strategic affairs, particularly African ones? The question "Who really decides?" is not purely rhetorical: several recent episodes highlight a genuine discipline problem at the top of the South African military, particularly around naval cooperation with Iran. The general staff allegedly ignored clear instructions from Cyril Ramaphosa to exclude Tehran from naval exercises off the country's coast in early 2026. Iran was nevertheless present and visible. Beyond official statements, therefore, a question persists: who really decides in South Africa when it comes to sensitive diplomatic positions or major geopolitical dossiers? Can this be extrapolated to the Moroccan Sahara issue? Does the country have a multi-voiced diplomacy? A military exercise is no trivial matter, especially when it involves a country like Iran... Officially, South Africa's foreign policy falls under the executive power, embodied by the president and his government. Under Cyril Ramaphosa's presidency, the country claims to defend the principles of international law, peoples' self-determination, and multilateralism. But when military or security actors seem to take initiatives that don't clearly align with the stated line of elected authorities, institutional coherence comes into question. Can a mature democracy tolerate military officials adopting positions or making decisions that indirectly engage foreign policy without explicit political validation? In any consolidated democracy, the army's subordination to civilian power is a cardinal principle. Yet any impression of strategic autonomy by the military, especially on sensitive diplomatic dossiers, sends a worrying signal. These internal ambiguities don't go unnoticed internationally. In the United States, President Donald Trump had already expressed dissatisfaction with certain South African orientations in the past. In a global geopolitical context marked by polarization, every diplomatic, and here military, gesture is scrutinized. If South Africa projects the image of a country with fuzzy decision-making centers, where the diplomatic line can be circumvented or opportunistically interpreted, it weakens its credibility. Washington's gaze then becomes an aggravating factor. A democracy perceived as disorganized becomes vulnerable to external pressures. It loses its influence capacity and sees its status as an African power erode. *One is entitled here to question South Africa's position on the Sahara dossier in recent years. Is it a matter of coherence or simply an ideological posture?* **The African National Congress (ANC), the ruling party, has historically adopted a position aligned with Algiers, supporting the Polisario in the name of self-determination. This line fits into an ideological tradition inherited from liberation struggles. During apartheid, the ANC had ideological and militant ties with other liberation movements, including the Polisario, notably via Algeria and the Tindouf camps. After 1994, democratic Pretoria consolidated this line and officially recognized the SADR in 2004, in keeping with a commitment made by Mandela.** But today, the African context has evolved. Many states on the continent have strengthened relations with Morocco, recognizing de facto or explicitly its sovereignty over its southern provinces. Moroccan diplomacy, both active and economic, has established itself as a structuring actor in Africa. In this framework, South Africa's position deserves debate: is it the fruit of a maturely considered national strategy based on recent developments, validated by all elected institutions, or the result of specific internal influences—ideological, partisan, or security-related? **The question becomes even more sensitive when proximity to the Algerian regime is mentioned, marked by strong military presence in the decision-making sphere. Algeria remains the central actor in the Saharan dossier and maintains historic relations with Pretoria.** If South African military officials act with significant autonomy, this can fuel the idea of connivance between security apparatuses beyond classical diplomatic channels. Even if this perception isn't entirely founded, it can impose itself in international analyses. The boundary between military impunity and strategic affinities easily erodes here. Yet in foreign policy, perception counts as much as reality. *South Africa remains incontestably an institutional democracy, with competitive elections, free press, and dynamic civil society. But a regime's solidity isn't measured solely by its constitutional texts; it's also judged by the clarity of its decision-making chain and the discipline of its institutions.* If decisions with diplomatic or strategic reach seem to escape direct political control, this undermines the image of a unified state. And in a world where geopolitical balances are rapidly redrawing, any ambiguity can be exploited. The question therefore isn't to deny South Africa's democratic nature, but to ask: is this democracy fully coherent in its exercise of power, particularly on sensitive African affairs? And above all, who really speaks for Pretoria when stakes cross national borders? Or further, who dictates decisions, and based on what interest? For once again, how to explain that the president says one thing and his army does another? That's precisely the case here. South Africa's position on the Moroccan Sahara could, who knows, stem from connivances between Pretoria's and Algiers' militaries rather than the explicit will of Pretoria's political authorities. *These interrogations, far from hostile, fit into a legitimate debate on the institutional maturity of a continental power called to play a major role in Africa. In any case, regarding the Moroccan Sahara, these days, it would be time for South Africa to re-examine itself, or rather, redeem itself.*

Walid Regragui: A Demonstration of Moroccan Competence... 5381

Aziz Daouda, 26 d.
- History - Society - Sports -
2.7 min read.
Sometimes, we witness a rare moment when a man, a team, and a nation converge to write a page of history. They leave a lasting mark on collective memory and redefine our perception of our own capabilities. Having been both a participant and observer, I am perhaps better positioned than others to gauge its significance and depth. The Moroccan national team's epic at the Qatar World Cup undoubtedly belongs to this category. And at its heart stands one man: Walid Regragui. When he was appointed Morocco's head coach in August 2022, just three months before the World Cup, the national team's situation was uncertain. The previous coach had bluntly stated: "You don't have a team for the World Cup." The atmosphere around the squad was tense, with questions about group cohesion and doubts over its ability to compete with football's giants. Many thought we'd make a quick trip to Doha and head home. In just a few weeks, Regragui achieved what few coaches accomplish in years: rebuilding a cohesive unit, restoring confidence, and giving the national team a clear identity it had never had before. The results exceeded all expectations. The man appointed somewhat by default, somewhat by chance, simply stunned the world. At that World Cup, Morocco made history. The Atlas Lions topped their group ahead of Croatia and Belgium. In the round of 16, they eliminated Spain after an intense tactical battle decided on penalties. In the quarterfinals, they beat Portugal, and how! A tactical masterclass for Regragui and his squad. They became the first African nation to reach the semifinals. We couldn't even have dreamed it. This performance cemented Morocco's place in world football history. Such heights aren't reached by chance. It takes profound depth. This marked the start of a series of achievements, vindicating a royal vision launched when the Sovereign inaugurated the Mohammed VI Football Academy. But beyond the historic fourth-place finish, the epic's impact was immense. It transformed the international image of Moroccan football. Above all, it sparked a huge wave of pride across Morocco, Africa, and the Arab world. This success wasn't just sporting; it was deeply symbolic. Walid Regragui's journey first illustrates the rise of Moroccan talent. A former international who wore Morocco's colors for over a decade, he built a solid coaching career. His continental triumph with Wydad Athletic Club in the 2022 CAF Champions League was a major milestone. His contribution went beyond trophies. Regragui imposed a clear vision of play and human management. In a squad of players from Europe's top leagues: Spain, France, England, Italy, he forged remarkable unity with unyielding attacking power. He also leveraged the dual culture of many Moroccan internationals, turning diversity into collective strength. Tactically, his team stood out with rigorous defensive organization. Under his leadership, Morocco became one of the world's stingiest defenses, conceding few goals against the most fearsome attacks. But what truly impressed observers was the human dimension of his leadership. Regragui forged a direct bond between the national team and its public. Through simple, sincere, often emotional communication, he made fans feel the team truly belonged to them—to the point where public "interventionism" grew intrusive toward the end, irritating and hurting him. In a country where trust in national talent has often been debated, the Regragui experience is a shining demonstration. It proves Moroccan competence exists, can handle the biggest challenges, and excels at the highest level when trust is in place. In this sense, the 2022 epic transcends football. It bolstered collective confidence in our abilities. It reminded us Morocco can produce talent, not just players, but coaches, leaders, and sports executives. The Moroccan coaches trusted by the federation all overperformed. Morocco became a football powerhouse thanks to Sektoui, Amouta, Sellami, Baha, Dguig, Chiba, and of course, Mohamed Ouahbi. For those of us who devoted our lives to building national sport, this message is vital. Sports development isn't just about infrastructure, budgets, or competitions. It hinges, perhaps above all, on trusting our own competence. In months, Walid Regragui embodied that trust. He showed a Moroccan coach could lead at the world stage, face football's elite, and make history in the planet's most prestigious tournament. For all these reasons, his work deserves recognition and respect, just like that of the coaches who, alongside me, elevated Morocco to the top of world athletics rankings: Kada, Ouajou, Ayachi, Boutayeb, Sahere, Bouihiri, and others. Beyond results and stats, Regragui will be remembered as the man who made millions of Moroccans believe, during that World Cup and beyond, that anything was possible. In sport as in nations' lives, such moments are precious. They remind us collective success often starts with a simple conviction: belief in ourselves. For what he brought to Moroccan football, the image he gave our country, and the inspiration for future coaches and sports leaders, it's only right to say today, sincerely and gratefully: Thank you, Walid. I had the privilege of handing him his first "Best Coach of the Year" trophy. He had just won the title with FUS.

Floods in Morocco: An Emergency Mastered, Lessons to Be Learned... 5357

Aziz Daouda, 26 d.
- Politics - Society - Business -
2.5 min read.
The recent floods in Morocco have once again tested the resilience of the state and society. Faced with the sudden rise of waters, the authorities' response was remarkably comprehensive: over 180,000 citizens were quickly evacuated from at-risk areas, transported to safe locations, housed, fed, and provided medical care under conditions that earned admiration beyond our borders. In Ksar El Kébir, as in many surrounding douars and hamlets in neighboring provinces, residents have now returned home. During their absence, their homes and belongings were very well secured. This emergency phase, marked by the mobilization of security forces, civil protection, and local authorities, demonstrated that when it comes to protecting human lives, the Moroccan state knows how to act with great efficiency, remarkable speed, and unwavering humanism. Few countries in the world can rival the Kingdom in managing disasters. Now, with the emotion subsided and populations back home, it's time for assessments and accountability. The emergency was perfectly managed; the time for pinpointing responsibilities has arrived. No one can defy nature. That's a given. Extreme weather phenomena, set to multiply due to climate change, now strike with unpredictable intensity. Floods, flash floods, road or bridge collapses are not unique to Morocco. They affect the most developed countries, with the most sophisticated infrastructure. However, a legitimate question arises: do all the observed destruction stem solely from the force of nature? When recently built roads give way, when engineering structures collapse after just a few years or even months of use, when drainage systems prove manifestly undersized, it becomes essential to question the quality of technical studies, the rigor of specifications, site inspections, and the compliance of materials used. Incompetence on the part of some, shoddy work by others, or corruption by certain individuals, these three hypotheses must be examined without taboo. Technical studies may well be insufficient or outdated. Climate data has evolved. If infrastructure is designed based on old models, it becomes inherently vulnerable. Yesterday's "exceptional" floods may be tomorrow's normal ones. Sometimes, it's poor workmanship in project execution that causes problems. A bridge, a dam, or a road doesn't fail solely under water pressure; it also fails when standards are not respected, inspections are lax, or technical oversight is deficient. We cannot dismiss outright possible malfeasance and corrupt practices. This is the gravest hypothesis. When public budgets are allocated to infrastructure meant to open up areas, streamline communications, or protect populations, every dirham diverted becomes a factor of vulnerability. In a country with limited resources, squandering public funds is not just a moral failing; it becomes a direct threat to citizens' safety. Transparent investigations are therefore essential. This is not about fueling widespread suspicion or casting blame on all public or private actors. The recent mobilization proves the opposite: the state apparatus is capable of excellence and fully committing to effectively resolve grave problems. But it is precisely to preserve this credibility that serious, independent, and transparent investigations must be conducted on the damaged infrastructure. There is no doubt the administration will identify structures that degraded abnormally quickly; examine tender processes; and verify compliance with prevailing standards. It remains crucial to ensure the publication of findings and, where applicable, to sanction faults if identified and responsibilities clearly assigned. Impunity would send a disastrous message. Conversely, accountability would strengthen citizens' trust in institutions, and God knows we need it in these times. For the future, better to prevent than to cure. Floods will always happen; material damage too. But what is unacceptable is infrastructure supposed to withstand predictable floods from certain wadis collapsing due to negligence or greed. Every dirham invested in prevention must yield maximum security. In a constrained budget context, the efficiency of public spending becomes a strategic imperative. Investing in durable infrastructure, thoroughly studied, adapted to new climate realities, rigorously controlled, and shielded from corruption, is less costly than endless reconstruction after each disaster. This is a full collective responsibility. The flood episode, like the previous earthquakes in Al Hoceïma and the Haouz, showcased the best of Morocco: solidarity, mobilization, operational efficiency. The challenge now is to draw structural lessons in rigor. Protecting citizens doesn't stop at emergency evacuation. It begins much earlier—in engineering offices, tender committees, control labs, and the traceability and oversight of public contracts. The true tribute to the 180,000 evacuated citizens is not just praising their resilience, but ensuring rebuilt infrastructure meets the highest standards. Nature is powerful, but negligence and corruption are catastrophes we can—and must—prevent. One thing is already certain: no more building in flood-prone areas.

The Radiance of a Lady 5437

Boucharfou, 27 d.
- Lifestyle - Poetry - Romance -
0.4 min read.
​Your love illuminates my heart, And you have forbidden me to reveal this honor. How can the light of your brilliance be dimmed When it radiates from everywhere? It shines like a sapphire, a diamond, or a jewel, And dazzles everyone with your blonde beauty. You do not believe in my love, In turn, While I can love no one else but you; This is my destiny, this is my faith. You are my heart and my soul, You are my destiny, you are my law. I cannot bear it when you are far away, beautiful woman, You who soothe my heart in flames. In you, I find all my vows, You who make my days happy. ​Dr. Fouad Bouchareb Inspired by an Andalusian music piece, "Bassit Ibahane" December 13, 2025 https://youtu.be/wlvhOVGyLek?si=5tt6cm0oChF1NQJJ

Le Monde and Morocco: Old Grudges and Media Neocolonialism from a Parisian Prosecutor... 6556

Aziz Daouda, 1 mon.
A certain Alexandre Aublanc recently penned a long article in Le Monde, the Parisian newspaper, with the evocative title: "Mohammed VI's Unfulfilled Democratic Promises." Nothing less. The tone is set: that of the self-proclaimed prosecutor, handing out good and bad marks to a sovereign state, as if the Moroccan monarchy had personally sworn an oath to him or the valiant Moroccan people had requested an audit from him. Pretentious and ridiculous. This exercise is nothing new. For decades, a segment of the French press, particularly the Parisian variety and especially this one, has maintained an ambiguous relationship with the Kingdom: fascination, condescension, and resentment. The impression is one of mourning a lost eldorado where everyone would have loved to live, but under a republic, probably the French kind. Indeed, the country is beautiful, the people welcoming, but they want neither a republic nor France. It's good living in Marrakech or strolling through the streets and fine avenues of Rabat, perfectly under a monarchy. For over 360 years, Moroccans have been attached to the world's oldest reigning dynasty. They love their King and the royal family, and this affection is perfectly and singularly reciprocal. It's a deliberate choice, and no one from abroad has the right to question it. Already under Hassan II, the Kingdom was regularly portrayed as the "troublesome pupil" of Western democracy, which they were desperate to impose on it. Today, it's Mohammed VI's turn to be summoned to account not to his people, but to a certain nostalgic Parisian intelligentsia. The posture here is neocolonial, barely veiled. One must recall a historical fact: the French protectorate ended in 1956. Morocco is no longer under tutelage, neither political nor moral. The recent years, before President Macron's visit to Rabat, are perfect proof for those who might have forgotten. The idea that a French editorialist could position himself as the guarantor of a foreign sovereign's "democratic promises" reeks of nostalgia for influence. That's called interference, and interference is unacceptable, as Jean-Noël Barrot was pleased to remind the Americans. He was beside himself: a close ally of President Trump had dared to comment on the murder of Quentin Deranque by far-left militants. Rest assured, this doesn't concern Moroccans. French affairs are for the French. Emmanuel Macron, for his part, will launch "To each his own, and the sheep will be well guarded"; France had just been criticized by Giorgia Meloni over the same affair. Charles de Gaulle, in founding the Fifth Republic amid decolonization, had sealed the end of an era. Yet some media discourses, particularly those in Le Monde, seem not to have fully freed themselves from this inherited moral verticality. It was the General himself who created Le Monde, need we remind you. It's not criticism that's the problem. It's legitimate. What raises questions is the lens: a partial, decontextualized reading that deliberately ignores the extraordinary institutional, social, and economic developments Morocco has experienced since 1999. A host of facts and achievements, simply extraordinary in the region under Mohammed VI's reign, are conveniently omitted: The 2011 constitutional reform, adopted by referendum, strengthening the head of government's powers and enshrining fundamental freedoms and rights. The establishment of governance and regulatory bodies: National Human Rights Council, National Integrity Authority, etc. An ambitious infrastructure policy. Unique social development indicators in the region. A structured African strategy, cemented by Morocco's return to the African Union in 2017. Nothing is perfect, no one claims otherwise. Morocco is a country in transformation, facing complex social, economic, and geopolitical challenges. But reducing 25 years of reforms to a curt formula of "unfulfilled promises" is more pamphlet than analysis. Let's call it folly. It's always delicate to hand out democracy certificates from a country itself racked by major social tensions: crisis after crisis, record distrust of institutions, rise of extremes, controversies over police violence or freedom of expression, unpopularity of institutions and leaders. Democracy isn't a patent one awards to others. It's a process, imperfect everywhere—and certainly in France. But here, regarding this article, it's just another manifestation of a recurrent Moroccan obsession. Le Monde, since its creation, has maintained a particular relationship with the Moroccan monarchy. Hassan II was long a central figure, often described with a mix of fascination and gratuitous severity. Today, the target changes, but the tone remains. The repetition of these attacks sometimes gives the impression of a frozen interpretive grid: Morocco is eternally summoned to "catch up" to a standard defined elsewhere, precisely in Paris, without acknowledging its own historical and institutional path. The author and his ilk are truly unaware of their own decadent system, the drift of their "democracy," yet still seek to export it. The line between legitimate criticism and ridiculous caricature is razor-thin. What shocks about the article in question isn't the existence of a debate on Moroccan governance. That's healthy. What raises questions is the accumulation of approximations, omissions, and shortcuts that end up sketching a tasteless caricature. Morocco is neither a frozen dictatorship nor a Scandinavian democracy, nor will it ever be. Morocco has its own personality, and its people don't want to resemble anyone, not even France or the French. It's a country in mutation, with its traditions, contradictions, advances, and delays. But it belongs first to Moroccans to debate it, judge it, and decide it. By insisting on speaking "in the name of" the Kingdom's democratic promises, certain editorialists mostly give the impression of speaking for Moroccans. And in 2026, that sounds singularly dated. Francophone Moroccan readers, for their part, read, compare, analyze, and often smile at these lessons dispensed from afar. Not out of blindness, but because they know a country's reality can never be reduced to the columns, however prestigious, of a Parisian daily. As for Mr. Aublanc, he'll have to learn to sweep in front of his own door before looking elsewhere. French-style democracy is hardly an ideal on this side of the Mediterranean.

Ramadan: When Morocco Gets Moving Between Devotion and Caution.. 6734

Aziz Daouda, 1 mon.
- Society - Lifestyle -
2.1 min read.
Every year, at the start of the holy month, a discreet but massive phenomenon transforms the streets of Moroccan cities. In Rabat, Casablanca, Marrakech, Tangier, or Fez, the corniches, parks, and local pitches fill up as iftar approaches. Clusters of walkers flood the boulevards, groups improvise soccer matches, gyms are packed, and beaches are overrun. The paradox is striking: while fasting imposes abstinence from food and drink from sunrise to sunset, physical activity surges dramatically. For many, Ramadan becomes a month of getting back in shape. People seek the benefits of aligning body and mind with natural discipline. Fasting structures the day, fixed schedules, visible excesses. This discipline fosters commitment to a sports routine. Many use this regularity to build habits that elude them the rest of the year. Indeed, physical exercise enables metabolic improvements, provided it is practiced moderately during fasting, by stimulating: - fat oxidation; - insulin sensitivity; - weight regulation; - reduction of oxidative stress. Walking 45 minutes before iftar or doing a light workout 1 to 2 hours after can promote better fat mass management and limit the weight gain often linked to lavish evening meals. Many people pack on pounds during Ramadan. Cardiovascular benefits are also significant. Brisk walking, light jogging, or cycling improve heart health, lower blood pressure, and boost endurance. Ramadan thus becomes an ideal time to introduce sedentary people to exercise and psychological and physiological well-being. Physical activity and sports during Ramadan also act as emotional regulators: - reduction of irritability from deprivation; - improved sleep quality; - sense of accomplishment; - social cohesion: neighborhood matches, group walks. In a month marked by spirituality, physical effort becomes an extension of moral striving. However, potential risks cannot be ignored, as the body has its limits. Crossing them can be seriously harmful. The sports fervor is not without danger, especially when improvised, poorly controlled, or excessive. The main risk remains water loss. Severe dehydration is never far off. Running in late afternoon under spring sun, without drinking, can cause: - dizziness; - hypotension; - muscle cramps; - concentration issues; - even fainting. Those pushing beyond a certain intensity are particularly prone to hypoglycemia. Intense effort while fasting can trigger a sharp drop in blood sugar, leading to: - tremors; - cold sweats; - blurred vision; - extreme fatigue. Diabetics or prediabetics, in particular, must exercise extra caution. There are also many risks of muscle injuries. Dehydration reduces muscle elasticity. Many dive into explosive soccer matches or intense weight sessions without gradual preparation. Result: strains, tears, ligament ruptures, lower back pain. Overloading the heart is another major risk if you ignore your body's signals. For the untrained or those with undiagnosed cardiovascular issues, intense fasting effort can be dangerous, even fatal. Thus, golden rules must be followed for a healthy sports-focused Ramadan, to maximize benefits and minimize risks: - Prioritize moderate intensity: brisk walking, light jogging, gentle strengthening. - Choose the right timing: 30 to 60 minutes before iftar, to rehydrate quickly; or 1 to 2 hours after iftar. - Strategic hydration between iftar and suhoor: sip water steadily, avoiding excess caffeine. - Balanced nutrition: proteins, fibers, complex carbs. - Listen to warning signs: dizziness, palpitations, unusual weakness. Beyond health, this activity surge reveals an intriguing reality—a sociological phenomenon: Ramadan acts as a collective catalyst. It creates an atmosphere conducive to behavior change. Where the rest of the year brings dispersion, the holy month provides structure, purpose, and motivation. Friendships and interest groups come alive again. The central question remains: why doesn't this momentum last after Ramadan? Perhaps because, more than a simple month of fasting, Ramadan is an accelerator of intention. It pushes everyone to become a better version of themselves, spiritually and physically. The challenge now is to transform this seasonal energy into a permanent culture of movement, physical exercise, and sports. If the body can fast, it must never stop moving, and thus living.

The Double Health-Demography Shock Threatening Morocco: It's Time to Act 7211

Aziz Daouda, 1 mon.
- Politics - Society - Business -
3.1 min read.
The physical and mental health status of Moroccans, combined with an accelerated demographic transition, outlines a worrying trajectory for the Kingdom's future economic, social, and strategic outlook. These issues should become the core of political programs and electoral debates, well ahead of short-term promises on employment, infrastructure, or any other generic or hollow topics. Today, nearly 59% of Moroccan adults have a body mass index in the overweight category, and 24% are already obese, almost one in four adults. In other words, the majority of the adult population lives with excess weight that could very well pave the way for an explosion of chronic diseases: diabetes, cardiovascular illnesses, cancers, all within a healthcare system already under strain. This reality mechanically translates into a continuous rise in medical expenses, a multiplication of sick leaves, and a decline in national productivity in sectors that rely on workers' physical strength and good health. To this bodily fragility is added a silent crisis in mental health: 48.9% of Moroccans aged 15 and over have experienced, are experiencing, or will experience symptoms of mental disorders, according to national surveys relayed by the Economic, Social, and Environmental Council. Depression, anxiety disorders, psychotic disorders, and suicidal behaviors now affect one in two Moroccans, in a context where specialized facilities are scarce, professionals insufficient, and stigma omnipresent. This massive psychological distress reduces learning, concentration, and innovation capacities, while undermining social cohesion by fueling addictions, violence, and withdrawal. Added to this are statistically high rates of drug and alcohol consumption. This is no longer a taboo, but a genuine topic for societal discussion and a ticking time bomb to which the country risks exposure if nothing is done to reverse the trends. Meanwhile, demography, long a strategic asset for the country, is turning into a source of vulnerability: the fertility rate has fallen to 1.97 children per woman in 2024, below the generational renewal threshold of 2.1. Over five decades, Morocco has gone from 7.2 children per woman in the 1960s to under 2 today, joining countries facing accelerated aging. In fact, nothing exceptional: this is precisely the case in all developed societies. Morocco is in full development. The proportion of youth under 15 is starting to decline, and by 2040, their number should drop from 9.76 million to 7.8 million, while older people will occupy a growing place in the age pyramid, bringing with it challenges for social coverage and pension funding. Thus, the country is heading toward a triple shock: an adult population where 59% are overweight and 24% obese, thus vulnerable to chronic diseases; a society where nearly one in two inhabitants has been or could be affected by a mental disorder; and a demography that no longer renews its generations, with a fertility rate of 1.97 signaling rapid aging. A Morocco that is less numerous, less physically robust, and more psychologically fragile will, tomorrow, face greater difficulties in producing, innovating, funding its social protection, and even ensuring its defense capabilities. If these figures do not become the foundation of party programs and thus future governments, the country will wake up in less than twenty years with a dramatic shortage of skilled labor, an army of poorly cared-for retirees, and public finances suffocated by the cumulative cost of obesity, associated diseases, and mental disorders. Political debates must stop relegating these issues to the rank of "technical files" and instead embrace them as the matrix of all economic, educational, social, and security policies. This requires an ambitious national prevention strategy: nutritional education from school onward, reduction in the supply of ultra-processed products, surtaxation of sugar-based products and sugar itself, promotion of physical activity in cities and countryside alike, early management of mental disorders in workplaces and schools, and massive development of nearby psychiatry and psychology services. Every dirham invested in body and mind health will save tens of dirhams tomorrow in hospitalizations, disabilities, lost production, and social tensions. But even a healthier Morocco will face an implacable arithmetic equation: with fertility below the replacement level, the reservoir of labor and vital productive forces will shrink progressively. The country will thus not have the luxury of letting its expensively trained talents leave or depriving itself of selected immigration, particularly student immigration. A policy to attract new immigrants, especially African, Arab, and other students, must be designed as a structuring axis of the population strategy: simplification of residency procedures, integration into the labor market, recognition of diplomas, social support. In parallel, Morocco must offer attractive return conditions to its own students trained abroad: qualified jobs, career prospects, research environments, decent remuneration, and institutional stability, to turn academic mobility into a national return on investment rather than permanent exodus. The significant remittances from Moroccans abroad are essential, but keeping these same people in Morocco would be even more productive. Billions of dirhams are invested each year in training thousands of young people who, once graduated, leave the country to contribute to other economies' wealth—even in the key and strained health sector. 700 doctors leave the country annually for several years now, while our needs are enormous. As long as obesity, mental health, demography, and brain drain remain treated as peripheral issues, Morocco risks moving backward while appearing modernized on the surface but weakened from within. It is still time to make health and human capital the compass of all public policy; tomorrow, it will be a race against the clock whose stakes we will no longer control, let alone its outcomes. This is what should form the basis of party programs and debates during the electoral campaign, which has in fact already begun in a subdued way.

Stars and Sands 7159

Julius Melien, 1 mon.
- Philosophy -
2.2 min read.
Today I can say without fear of being wrong that coincidences do not exist. Since I first became aware of my own existence, I have collected scattered and seemingly out-of-context events that, at the time, I could never have understood, given the randomness with which they presented themselves to me. Let me begin with my conviction that coincidences do not exist. When I was still a child, I was given an album by the band The Police titled "Synchronicity". I knew nothing about English and asked one of my mother’s cousins to tell me what it meant. She simply translated it into Portuguese, without explaining its meaning. I was satisfied with that answer and assumed it was the name of some kind of city. Later, that title would make perfect sense, because even before receiving that album, synchronicities were already happening to me. But what about the stars and sands? Where do they fit into this story? Well, I always watched many cartoons and films, and my favorites were those set in the desert. Cartoons like "Shazam"!, "The Arabian Knights", among others, truly captivated me. Those who have read my previous articles may have noticed that one of my passions is outer space. Therefore, it was only natural that films with this theme would deeply attract me. Then, for the first time on television, the film "Star Wars" was announced. I was thrilled, and on premiere day I was ready, sitting on the couch in front of the TV. The opening scene, with the Imperial ship pursuing the rebel vessel, was magnificent. And then, when the droids escape with the plans for the Death Star, where do they land? On the planet Tatooine, an entirely desert planet, and with two “suns”! A large portion of the story unfolds on that vast desert world. For my mind at the time, less than ten years old, how could I understand that a film about space battles, starships, and stations would spend so much time in a desert setting? I cannot explain it, but I absolutely loved it. Perhaps that explains why I later enjoyed the classic film "Dune" so much, a few years afterward. What surprised me was discovering that there was a film from which George Lucas had drawn inspiration, especially for the scenes on Tatooine. The name of that film is "Lawrence of Arabia". And there it was, another of my favorite movies. Continuing with the synchronicities, I learned about another film that was about to be released, called "Raiders of the Lost Ark". I do not even need to say where much of that film takes place, do I? As the years passed, the stars and sands were always with me. Until I discovered the books of Antoine de Saint-Exupéry, all inspired by the adventures of the early days of airmail. At the recommendation of a great friend, I read a book called "La Ligne", by Jean-Gérard Fleury, which tells in detail how airmail began, initially departing from France toward countries in West Africa, such as the enchanting Morocco. With every page, I could feel the dry wind, the scorching desert heat, as well as the freezing nights of the deep night. Thus, just like the stars, the sands are elements that compose and cradle my imagination. All of this thanks to the power of reading and the appreciation of the art found in great films. Today, with more than half a century of life behind me, I can carry my desert within my chest. It can be an important metaphor for the great adversities we face, not to mention the profound inspiration of the forty days spent in the desert by the Master of masters, a great lesson for all of us who intend to follow His steps. The sands move according to the will of the wind, sculpting natural works, reshaping landscapes, and even crossing oceans. It is estimated that there are more stars in the universe than grains of sand on our entire planet. Probably so. Should I understand this comparison as yet another synchronicity before me? Stars and sands? I believe so.

The Akashic Records 7667

Tupan, 1 mon.
The Akashic Records are described in esoteric philosophy as a universal, non-physical field of memory in which all events, thoughts, emotions, and actions are preserved. The term Akasha comes from Sanskrit and is commonly translated as ether, space, or subtle substance, referring to a primordial medium that supports and permeates all existence. Within this framework, nothing that occurs in the universe is ever truly lost; every experience leaves an enduring imprint upon the underlying structure of reality. The concept entered Western esoteric thought primarily through Theosophy in the late nineteenth century. Helena Blavatsky (1831–1891) described the Akashic Records as a form of cosmic memory inherent in nature itself. In this view, Akasha is not a physical location but a subtle plane of reality in which the history of the world and of humanity is inscribed. Rudolf Steiner (1861–1925) later expanded this idea within Anthroposophy, proposing that disciplined spiritual development could enable access to these records in order to study past civilizations, karmic processes, and the spiritual evolution of humanity. In esoteric literature, the Akashic Records are often portrayed metaphorically as a cosmic library or archive. This imagery is symbolic rather than literal, serving as a conceptual aid for understanding a non-material mode of information retention. The records are said to encompass not only the past but also potential futures, understood as tendencies or probabilities shaped by intention, moral choice, and collective action rather than as fixed or predetermined outcomes. Access to such information is typically associated with altered or heightened states of consciousness, including meditation, contemplative insight, or intuitive perception, and is understood as interpretive rather than mechanically exact. Comparable ideas appear across multiple intellectual and spiritual traditions, suggesting a recurring intuition that experience leaves enduring traces beyond individual memory. In Indian philosophical systems, Akasha functions as a subtle element associated with vibration and form; in Buddhist Yogācāra thought, the ālaya-vijñāna (storehouse consciousness) preserves karmic impressions; and in Western depth psychology, Carl Jung’s concept of the collective unconscious offers a symbolic parallel, framed in psychological rather than metaphysical terms. These parallels do not imply doctrinal equivalence but a shared effort to articulate how memory, causality, and meaning may persist beyond the individual mind. From a philosophical standpoint, the Akashic Records may also be interpreted through the lens of information metaphysics. Within this perspective, the concept functions as a hypothesis about the persistence of information in reality itself. Events, thoughts, and actions are understood to generate informational structures that are not annihilated but transformed, echoing broader philosophical debates about whether information is more fundamental than matter or energy. This approach does not require a literal cosmic archive; instead, it frames the Akashic Records as a symbolic model for the continuity of informational patterns across time and process. It is important to note that claims of direct access to the Akashic Records remain experiential and subjective, varying widely across traditions and individuals. Such claims are best understood as interpretive insights shaped by symbolic, cultural, and cognitive frameworks rather than as empirically verifiable observations. The Akashic Records represent an influential esoteric concept describing a universal field of memory that preserves the totality of experience. While central to Theosophical and related spiritual traditions, the idea is most productively approached as symbolic language for the persistence of information and meaning, or as a metaphysical hypothesis rather than as a defined or universally accepted spiritual mechanism.

Moroccan Sahara: The Algerian Lock Under American Pressure... 7722

Aziz Daouda, 1 mon.
For half a century, Algeria's military power has sought neither to definitively end the Sahara conflict nor to truly satisfy the Polisario's claims. The central goal is perpetuating a *controlled status quo*, sufficiently conflictual to remain useful but well-contained to avoid escalation. **In this logic, the Polisario is not an end in itself, but an instrument: a regional pressure proxy, activated or muted according to Algiers' strategic needs. Its leaders are mere officials on a mission, and the detainees in the camps no more than accomplices.**The aim is neither to build a viable state in the south nor to secure a total diplomatic victory, but to maintain low-level permanent destabilization in the region. A cynicism all too evident in a "frozen" yet profitable conflict for the Algerian regime. It sustains permanent strategic tension with Morocco, effectively blocking any real Maghreb integration. It justifies ongoing militarization and massive defense budgets in the name of a lasting threat. It nurtures the narrative of an external enemy, useful for diverting attention from internal economic, social, and political blockages. *In this framework, Morocco becomes a "structural enemy," not because it poses an objective existential threat, but because the Algerian system needs a designated adversary to cement internal cohesion and channel popular frustrations. The imaginary enemy as a method of governance.* The image of an expansionist and aggressive Morocco forms one of the pillars of Algeria's official discourse. It installs constant psychological pressure: externally, a neighbor portrayed as threatening; internally, the proclaimed need for strong power and an omnipresent security apparatus. This setup is not conjunctural; it is inherent to the regime's nature. In this political architecture, full and complete normalization with Rabat would be counterproductive, as it would deprive the military power of a central lever of legitimation. Some consider it suicidal for the regime. Thus, even when a "managed freeze" seems to settle in, as recently described by former Mauritanian Foreign Minister Ould Bellal, it is not a step toward peace, but a modality for managing the conflict. The status quo is adjusted, modulated, never abandoned. **This is where Washington becomes a true accelerator of the dossier. President Trump having made conflict resolution the nodal point of his term.** The Mauritanian reading is lucid on one point: the dossier only moves when Washington gets directly involved. Ould Bellal, a seasoned observer, emphasizes that "the direct American presence in recent meetings" marks a notable evolution from mere principled support for the UN process. The US has broken with its former posture. This dynamic confirms a strategic reality: the conflict's center of gravity is neither in Tindouf, nor in Laâyoune, nor even in Nouakchott, but in Algiers. This is what American officials have fully grasped. The repeated visits by Massad Boulos to Algiers, along with his firm yet coded statements, systematically recall the American line: support for a realistic political solution affirming Moroccan sovereignty over the territories; insistence on regional stability and Algiers' involvement as a stakeholder. *The implicit message is clear: without constructive engagement from the Algerian power, no lasting progress is possible, regardless of the UN framework or negotiation format.* What of Mauritania, between neutrality and vulnerability? It too is a stakeholder in the talks. Ould Bellal recalls that his country is "objectively concerned" by the conflict's outcomes, particularly due to the Lagouira area and the security and economic stakes linked to Nouadhibou. Lagouira indeed emerges as a strategic lock, both for Mauritania's security depth and for the configuration of Atlantic trade corridors. His proposal to organize an international conference aimed at clarifying and legalizing Mauritania's "positive neutrality" reflects acute awareness of the risks: a prolonged and instrumentalized conflict weakens the entire Sahelo-Maghreb continuum. Nouakchott knows the Algerian status quo is not neutral; it shapes regional balances and can turn into a factor of diffuse destabilization. It has been since 1976. If there is a lock here, it is indeed Algerian. At the end of the current sequence, the diagnosis is clear: the central problem is in Algiers, and a decisive part of the solution as well. As long as Algeria's military power views the Sahara as a lever for internal management and regional projection, no purely UN dynamic will suffice; the Polisario will remain a tool, not a sovereign decision-making actor. Under these conditions, only sustained, coherent, and if necessary coercive American pressure can alter Algiers' strategic calculus. Otherwise, the "managed freeze" evoked by Ould Bellal risks turning into diplomatic eternity, where the process's form changes, but the blocking logic persists. A kind of near-mathematical constancy. **The status quo is not an accidental impasse: it is an assumed policy. And as long as this policy remains profitable for Algiers, the conflict will stay suspended, not for lack of a solution, but for lack of will from the true decision-maker.** To break the lock, Washington is multiplying pressures on Algiers. *The latest is appointing a chargé d'affaires in Algiers, not an ambassador.* The chargé d'affaires status allows marking a form of "under-calibration" of representation, which can be interpreted as reflecting tensions over sensitive dossiers: Sahara, rapprochement with Moscow, counterterrorism; without escalating to open crisis. It is a signal from Washington showing that the relationship with Algiers is important, but not to the point of immediately dedicating a full ambassador while certain political adjustments are not made. Chevron will certainly do business with Sonatrach, but in politics, that is not enough. Algiers must move to earn American diplomatic trust: Trump's order. **In essence, the conflict is not a matter of maps or revolutionary slogans. It boils down to a simple equation: Algiers feeds on the status quo, but under President Trump's impetus, the "Sahara problem" will cease to be a historical drama to become what it should always have been: a settled dossier. The lock is about to break.**

Ramadan in Morocco: The Holy Month in the Mirror of Our Excesses... 7806

Aziz Daouda, 1 mon.
- Politics - Society - Business -
2.3 min read.
As Ramadan is here, Morocco shifts its rhythm and clock. Streets slow down by day and light up at night. Mosques fill up, hearts tighten around the essentials: faith, patience, solidarity, piety. *On paper, Ramadan is a month of restraint, piety, and self-focus. In economic reality, it paradoxically becomes a month of excess and waste. In fact, one must conclude with the paradox of the Moroccan table.* A few hours before iftar, markets burst with activity. Bags overflow. Baskets grow heavy. Bills do too. According to data from the High Commission for Planning, food already accounts for the largest share of Moroccan household budgets, especially for modest classes. **During Ramadan, food spending rises sharply, sometimes significantly, per consumption surveys, due to concentrated purchases over a short period and social pressure around the iftar table. Social pressure, but also pressure from the media, particularly television.Citizens are bombarded with messages promoting consumption as a marker of social success.** This translates to an 18% increase in spending. That's no small thing. It also means a sharp rise in demand for food products, not always necessities, putting upward pressure on prices. Yet, a non-negligible portion of this food sadly ends up in the trash. Levels can be alarming. Dumpsters overflow with prepared foods, cakes, pastries, bread, and other flour, butter and sugar based preparations. **According to a FAO study, this waste can reach nearly 85%.** In other words, a citizen spending 1,000 dirhams on food staples throws away the equivalent of 850 dirhams as waste. Astonishing. *Food waste in Morocco is structural, as highlighted by several FAO-backed studies. Ramadan amplifies it through multiplied dishes, domestic overproduction, impulse buys, and abundance seen as synonymous with hospitality and well-being.* The paradox is cruel: at the very moment spirituality calls for moderation, society settles into a display of abundance, in response to a silent social pressure. *Waste isn't just an economic issue. It's become cultural. Overall, a Moroccan citizen throws away about 132 kg of food per year, per a UNEP study. The FAO says 91 kg. Ramadan contributes significantly.* **The ftour or Iftar table has become a space of social representation. Failing to multiply dishes is sometimes seen as a lack of generosity, even stinginess. Chebakia, briouates, harira, multiple juices: the implicit norm demands variety. People put on airs. Ramadan's founding values take a serious hit. Sobriety is forgotten.** This pressure weighs even more on modest households, as recent years' food inflation has eroded purchasing power. When budgets are tight eleven months out of twelve, Ramadan becomes a month of disproportionate financial strain. The holy month turns into a tough budgetary equation. The media have crafted a "Ramadan spectacle." At nightfall, a near-generalized ritual begins: television. National channels concentrate their prime programming around the post-iftar slot. Light series, repetitive sitcoms, hidden cameras, family-oriented telefilms. All backed by unprecedented advertising bombardment. Ramadan has become peak advertising season. Food ads multiply, processed products invade screens, and commercial logic overshadows educational or cultural missions. The month of spirituality becomes an audience battle. Television doesn't create overconsumption alone, but it accompanies it, normalizes it, and sometimes celebrates it. Spirituality is thus put to the test. Ramadan is meant to teach hunger to better understand those who suffer from lack. Yet the contrast is striking: while some families struggle to provide essentials, others throw away surpluses. This contradiction raises questions about the responsibility of public authorities and media figures. Morocco isn't alone. In several Muslim countries, international organizations warn annually about the waste peak during the holy month. It's a recurring issue in regional public policies. But beyond the numbers, the question is moral: how to reconcile fasting and excess? How to preach restraint while practicing abundance? How to refocus the holy month? The solution isn't guilt-tripping or punitive. It's cultural. The duty today is to: - Rehabilitate simplicity in religious discourse. - Value modest tables as a sign of awareness, not poverty. - Encourage food redistribution initiatives. - Rebalance audiovisual programming with more educational, social, and spiritual content. Ramadan doesn't need to be spectacular to be intense. It doesn't need to be costly to be noble. It doesn't need to be abundant to be generous. Ultimately, the question isn't just economic. It's existential: Do we want to *live* Ramadan... or *consume* it? **Waste is unacceptable. Religion explicitly condemns it.**

Why doing more makes life worst? 7739

Safaa Ouahid, 1 mon.
- Lifestyle - Philosophy -
1.1 min read.
it is strange how 'busy' has become the default answer to 'how are you?'. Somehow, being overwhelmed turned into a sign that we are doing something right. But beneath that there is often a quiet exhaustion we do not talk about. But productivity, in itself, is not the problem and setting goals and working toward them can be meaningful and energizing. The problem begins when doing more becomes the only way we measure our worth or value. When a day without an achievement feels wasted or when we cannot watch a movie, take a walk, or just sit in silence without feeling guilty for having a rest or thinking about what else we should be doing. We start treating our lives like projects that need constant optimization. Every task and every hobby must be useful, every hour must be efficient. Even self-care becomes something to perfect. Instead of asking whether we are happy or fulfilled, we ask whether we have done enough. And the definition of enough keeps expanding.. There is also something deeper happening. Sometimes, staying busy can become a way of avoiding ourselves. When our minds are always occupied, we don’t have to sit with uncomfortable thoughts or unanswered questions. and productivity can feel like control. As long as we are achieving something, we don’t have to face the fear that we might not be enough without it. that is the issue. But maybe life is not a performance review. Some of the most important parts of being human cannot be measured in output. They do not show up on a checklist. They require time that is not optimized and moments that are not productive. So doing less does not mean giving up on ambition. It means remembering that achievement was never meant to replace living. Sometimes the most radical thing we can do in a world obsessed with output is to pause without guilt. Not because we have earned it, but because we are human.

The Emotional Algorithm: Are we training our brains like AI? 7738

Safaa Ouahid, 1 mon.
- Technology - Science -
1.3 min read.
What if emotions aren't random, but learned? We usually assume, anxity, happiness or sadness simply appear as natural reactions to life. But what if our emotional responses could be shaped the same way artificial intelligence is shaped? Through repetitions, patterns and exposures. AI learns from the data it consumes, and over time, it becomes better at predicting outcomes based on what it seen before. In a similar way, the human brain learns from what it experiences every day. The more often we react with stress, overthinking, or fear, the more our mind strengthens those pathways, until they become automatic. Without realizing it, we may be training our emotional system every single day. This is where the concept becomes powerful. Our daily life is our 'training dataset'. The conversations we engage in, the content we scroll through, the way we interpret situations, and even the thoughts we repeat in our minds all contribute to what our brain learns to expect. If we constantly consume negativity, compare ourselves to others, or assume the worst, the brain starts to treat these patterns as normal. Just like an algorithm trained on biased data will produce biased results, a mind trained on stress will start to generate stress even in moments that don’t truly require to be stressed in. The most dangerous part is that emotional patterns create feedback loops. If we believe the world is unsafe, we will definitely notice every sign of danger, and over time, the brain becomes incredibly efficient at producing the same emotional outputs, not because they are accurate, but because they are familiar. And familiarity often feels like truth. This is why breaking negative habits is so difficult. But the good thing is that if emotions can be trained, they can also be retrained. Which means we can change our emotional algorithm by changing its inputs. This doesn’t mean forcing positivity or pretending life is PERFECT, but becoming more intentional about what we feed our mind. And this can be done by starting with simple habits: questioning repetitive thoughts, limiting toxic environments, practicing mindfulness, and building habits that create calmer mental pathways. In the same way AI improves with better data, our emotional world improves when we choose better mental patterns. So, I think the real question is not why we feel the way we do, but the real question is: what have we been training our mind to become?

Patrice Motsepe: A CAF Presidency Undermined by Opacity and Conflicts of Interest... 7963

Aziz Daouda, 1 mon.
Elected in March 2021 to head the Confederation of African Football (CAF) during the General Assembly held in Rabat, Morocco, or should we remind you?, South African billionaire Patrice Motsepe promised a radical break from a past riddled with scandals and mismanagement. Absolute transparency, financial rigor, modernization of practices: these were the hallmarks of his campaign. Four years later, those commitments ring hollow. The institution languishes between smooth reform rhetoric and glaring opacities, amid internal tensions, refereeing controversies, and recurring suspicions of collusion between power and personal interests. The businessman's profile lies at the heart of a blatant conflict of interest. Owner of the South African club Mamelodi Sundowns, which he has entrusted to his son with FIFA's approval, Motsepe embodies the image of a thriving "corporate" manager, backed by colossal financial capital and international connections. But this profile reveals a major flaw: the virtually nonexistent boundary between his CAF presidency and his private interests. The CAF oversees the awarding of Africa Cup of Nations (AFCON) tournaments, interclub competitions, and World Cup qualifiers, wielding immense power over Africa's 54 federations. Motsepe thus navigates an ecosystem where every decision can favor his economic alliances or his club. This porosity fuels doubts: does he primarily serve African football, or is he consolidating a network of opaque personal influences for his business gain? The CAF is no ordinary administrative body. It generates hundreds of millions of viewers per AFCON, negotiating with governments, broadcasters, and sponsors. Yet under Motsepe, sports diplomacy remains a minefield of murky alliances, where decisions seem dictated by political balances and criteria tied to the president himself. His style increasingly relies on governance by ambiguity, masking inaction with a "strategy of permanent consensus." Structural decisions are endlessly deferred; signals of listening, profuse compliments, and radiant smiles everywhere conceal deliberate indifference. Federations, zonal unions, partners, and politicians struggle to grasp the man or discern any genuine policy for development and fairness. The result: chronic inability to decide. Refereeing controversies, organizational disputes, and contested awards pile up without public clarifications. Commissions are seized, reports announced... but nothing concrete or educational emerges. This technico-political dilution perpetuates opacity, shielding the presidency from direct accountability. In short, a facade of democracy and a dilution of reckoning. On paper, the Executive Committee, specialized commissions, and statutory votes promise modern governance. In practice, these bodies serve as a smokescreen. By referring sensitive files to commissions, Motsepe positions himself "above the fray," invoking "collective responsibility" to dodge criticism. His goal: emerge unscathed from every scandal or misstep, and there are many. No one is identifiable, no one is held accountable. Such a culture of impunity is incompatible with a serious sports institution, especially when the president combines private business with executive power. He keeps both the cabbage and the goat safe. Since 2021, fragilities have exploded: administrative tensions, complaints against executives, internal probes into mismanagement. The case of Secretary General Véron Mosengo-Omba, involving a Swiss investigation and internal audits, exemplifies this amateurism. The CAF touts a compliance department and "zero tolerance," but responses remain minimal: laconic press releases, no detailed public reports. No catharsis, no acknowledgment of flaws, no lessons learned or imposed reforms. Suspicions persist, fueled by presumed ties between the presidency and economic interests. This scandal highlights enduring opacities, where crises are handled in a closed circle, stoking doubts about governance and equity. Administratively, the CAF survives: competitions launched, sponsors reassured. But on the ground, the fiasco is evident. Vague rules, non-independent refereeing: these ills breed resentment among aggrieved federations, furious clubs, and disillusioned fans. The latest statement from the head of refereeing perfectly illustrates the situation following the scandal of the last AFCON final. This structural instability undermines the commercial and sporting credibility of continental football. The facade of balance conceals real frustrations; leadership is seen everywhere as complicit in the regrettable status quo. Motsepe has the network and influence to reform. Instead, his obsession with compromise preserves balances at the expense of the rupture promised in Rabat in March 2021: codifying transparency, publishing decisions, strictly framing conflicts of interest, starting with his own. By placating all sides, he satisfies none, nurturing toxic distrust. A deliberate behavior. In globalized football, where trust equals revenue, this drifting presidency risks costing Africa dearly. *Let's connect this to what happened in Morocco. The Kingdom promises grand things to Africa and delivers. It is rewarded in the worst way: its party is ruined, with no respect for the country, its efforts, or football itself. A pitiful image of African football circles the world. The responsible person, the one who must decide, remains indifferent as usual in such situations.* What does Motsepe do? He expresses discontent and promises reforms. More hollow promises. Has he truly kept a single one since 2021? Here too, he keeps the cabbage and the goat: business oblige, he sympathizes with Morocco, and everyone knows why, but says nothing about what must be done. He sails in his obsessive neutrality. He has still managed to disgust Moroccan citizens—and not only them. Many now demand turning their backs on the CAF. **A majority protests no longer want the Women's AFCON in Morocco or other competitions on national soil. Motsepe's response: the Women's AFCON will take place as scheduled. Some read this as a threat...** Moroccans are kind, welcoming, generous, *but above all not naive.* They are fed up with the man's and his institution's hypocrisy, and demand justice. He responds half-heartedly: "Go to the CAS if you want justice..." The lack of courage is blatant. The CAF under Motsepe is adrift.

Where Have Our Ministers Gone? When the Operational State Fills in for a Silent Government... 7911

Aziz Daouda, 1 mon.
- Politics - Society -
2.5 min read.
The recent floods provided a striking demonstration of the effectiveness of Morocco's security and territorial apparatus. On the high instructions of His Majesty King Mohammed VI, agents from the Ministry of the Interior, elements of the Royal Armed Forces, and various intervention forces mobilized impressive human and logistical resources in just a few hours. Nearly 180,000 people were evacuated, transported, and relocated from disaster-stricken areas with a speed that commanded admiration, including abroad. In Portugal, for example, where some observers praised Morocco's promptness, deputies heatedly questioned the government over its handling of the country's own floods, urging it to take a leaf out of the Moroccans' crisis management book. But behind this undeniable efficiency lies a disturbing question: where were the other ministers and their bloated departments? Especially those in charge of social affairs and solidarity. The Moroccan government is not limited to the sovereign ministries alone. It includes numerous ministries officially responsible for social affairs, solidarity, inclusion, family, territorial cohesion, and the fight against precariousness. Yet once again, these departments shone by their absence. No notable initiatives. No visible measures. Not even reassuring communication. Silence as the only response to the distress of those affected and the justified curiosity of citizens. This is not an isolated episode. During the Covid-19 pandemic, the bulk of the response had already rested on the security architecture and exceptional mechanisms driven from the highest levels of the State. During the El Haouz earthquake, the same scenario: remarkable mobilization of rescue forces and territorial administration, but worrying silence from several departments supposed to embody national solidarity. This repetition raises questions. It challenges not only the performance of the current government but also the very architecture of our successive governments. What is the point of an inflation of ministries if, in critical moments, they are invisible? What good is multiplying state secretariats, attached agencies, and thematic departments if their real impact is undetectable when the country faces a trial? The debate is not ideological; it is budgetary and ethical. Every ministry, every cabinet, every central directorate represents salaries, vehicles, premises, operating expenses. When these structures provide no measurable added value, they become budget-devouring. They absorb public resources without tangible return for the citizen. Some provocatively invoke Argentine President Javier Milei's "chainsaw." Obviously, this is not about caricaturally copying foreign models, and certainly not that one. But the question of rationalizing the governmental apparatus deserves to be raised seriously. An effective government is not a hypertrophic, colossal one; it is a coherent, streamlined, responsible, and efficient formation. Beyond the symbolism, there is a macroeconomic stake. A civil servant or high official paid without measurable output mechanically contributes to unproductive public spending. When public spending rises without corresponding wealth creation, it fuels imbalances, tax pressure, and ultimately inflation. Distributing income financed by taxes or debt to structures that produce neither tangible services nor social efficiency weakens the purchasing power of the very citizens one claims to protect. An unacceptable, unfair contradiction. God knows the subject is sensitive. The Moroccan citizen is not happy with price hikes and the erosion of his purchasing power. With the September elections approaching, political parties can no longer settle for sectoral promises and catalogs of social programs. They must commit to reforming the governmental architecture itself: reducing the number of departments, clarifying competencies, mandating results, and public evaluation of performance. The next head of government and all those aspiring to be—should clearly announce their visions: how many ministries? With what precise missions? According to what performance indicators? And above all: with what political responsibility in case of inaction during crises? It is time to break with the logic of satisfying partisan balances at the expense of public efficiency. Multiplying posts to appease coalitions can no longer be financed by the taxpayer with impunity and without real counterpart. Every public dirham must be justified. The exemplary mobilization of intervention forces proves that the Moroccan State knows how to act with rigor and speed when the chain of command is clear and responsibility is assumed. The government, for its part, must now prove that it can exist beyond its organigram. Citizens, finally, bear a share of responsibility. Voting should not just be an act of adherence to slogans, but a rational choice in favor of sober, effective, and responsible governance. The stakes go beyond the conjuncture: they concern the sustainability of our public finances and the credibility of our institutional model. The question thus remains, simple and relentless: in moments when the nation faces great difficulty, as is the case today, who really acts, who coasts along, contenting themselves with existing on paper and collecting salaries and perks without reason?

At Night We Dream 8087

Julius Melien, 1 mon.
Once I watched a film about Frédéric Chopin, whose original title is: "A Song to Remember", which in my country was translated as “At Night We Dream.” I believe that the nocturnes composed by Chopin, which are truly beautiful, stand as musical references of the Romantic period. His nocturnes are perfect invitations to meditation, as they sharpen our minds to reflect upon the mysteries of the night. It is no coincidence that many poets have long drawn inspiration from the night and its elements, whether it be a clear sky sprinkled with stars, the light and refreshing breeze that not only caresses us, giving us a sense of pleasure as it touches our faces, but also moves the vegetation, the trees, and hanging objects, producing characteristic sounds with truly calming effects, much like the sounds of nocturnal wildlife. Not to mention the principal element, present in so many poems: our natural satellite, the Moon. I consider myself a selenophile, for ever since I can remember, the Moon has cast a kind of spell over me. In my moments of greatest distress, a simple glance at it is capable of bringing me to a halt, producing a kind of “reset” effect, essential for gathering strength and continuing to face life’s adversities. And what about dreams? Well, on countless occasions, I have awakened in the middle of the night after a dream, sometimes good, sometimes troubling, and I would rise and go to the outdoor area of my old house. In the silence of that hour, I felt as though I could open a kind of channel to another reality, which allowed me to sense the presence of other beings I could not see, some benevolent, others not so much. Yet on one of those occasions, I was certain that someone was with me, assuring my safety. I even received, in thought, the following message: “Do not forget, I am here.” Perhaps that certainty encouraged me for a long time to explore those moments. I can say that I have moved between different realities in dreams, and even when awake in the middle of the night, I felt that I was still living an extension of what I had seen and experienced in my dream. So what, then, is the purpose of sharing these experiences now? Today I am certain that much of what moves me is based on the inspirations I draw both from these dreams and from the moments immediately after waking, when I meditate upon them. I am, by nature, a contemplative person. I spend much of my time admiring what the Creator places before me, and my dreams, and the meditations that follow them, are like fuel for my imagination which I have spoken of so often in other articles and will certainly continue to speak about. I say to everyone: cherish the night. It is full of beauty and mystery. It is in the night that we most often find calm, silence, and peace, and these are the best conditions for looking within ourselves, evaluating what we have done throughout the day, and preparing our bodies for rest and our spirits to soar, renewing our strength for a new day and new experiences.