Bardella in Israel, the reciprocal disgrace of an unnatural rapprochement
330
This article is by my friend Larbi Bargach. It is highly relevant and demonstrates a balanced historical and political analysis, supported by logical reasoning and objectivity. I present it here for your consideration. It was published on ODJ, and you can find the link below.
The European far-right in general, and the French far-right in particular, has made a spectacular rapprochement with the far-right government currently in power in Israel. What seemed unthinkable only a few years ago is now a reality. This situation has made the National Rally the most loyal ally of the Israeli government. This alliance, seemingly unnatural at first glance, is not so when one considers their intertwined histories and current events. Indeed, the ideology of these two far-right movements is rooted in racism and exclusion.
While the French far-right claims to have rid itself (which remains to be proven) of one aspect of its historical racism—anti-Semitism—its Israeli counterpart appears to be afflicted by a sort of "Stockholm syndrome" inherited from German Nazism. No Jew or Israeli worthy of the name can accept the horrors committed by the IDF in service of pseudo-Nazis who claim to be Israeli. Many Israelis and others, though currently a minority, are outraged by the ongoing massacres. Ironically, they are accused of anti-Semitism by others despite being Jewish—and some of them practicing Jews. Their numbers will grow if we refer to Jewish history, which has given humanity many righteous individuals.
The two far-rights ultimately unite in their shared hatred of the Muslim world, caricatured and underestimated. No one can imagine this rapprochement is sincere: it stems from Netanyahu's political opportunism—who will stop at nothing to avoid prison—and Marine Le Pen's attempt to erase the dark parts of her personal history tied to her late father's anti-Semitic past.
For this rapprochement to take shape, a context was required: the October 7 attacks—brutal assaults legally classified as "terrorist" due to their targeting civilians and involving hostage-taking. These attacks benefited Hamas, now more popular than ever in Gaza and the Arab-Muslim world but certainly not the Palestinian cause. Gaza remains under embargo, dependent on international aid, devastated, and without viable prospects. This is not Hamas's view; they rightly believe October 7 forced Israel to reveal its less appealing face: that of a colonial state illegally occupying lands attributed to Palestine by the UN; that of a violent state rooted in vengeance and lawlessness. Paradoxically, this violence from the Israeli army—largely supported by the United States—has proven ineffective.
Today, apart from a few religious fanatics on both sides, no one believes in a military solution. Israel has been bombing Gaza for over a year and a half without tangible results; quite the opposite. Hostages could only be freed through negotiation, and Hamas has strengthened politically internally: it remains the sole entity capable of maintaining security in Gaza. Internationally, even the United States engages with its leaders.
Israeli policy destroys internal cohesion with unprecedented mobilization of its population against its leaders. Many Israelis are leaving Israel; the figures are alarming. The country has become a pariah worldwide, with growing anti-Semitism every day. Voices of wisdom within Israel are silenced: Haaretz, Jerusalem University, and other peace advocacy groups are deprived of funding and threatened with extinction. This ostracism also affects French media close to French far-right ideas. Israeli journalist Charles Enderlin—a genuine humanist and former Antenne 2 (now France 2) correspondent in Israel—is no longer seen on French television. Nor are images of ongoing massacres in Gaza.
It is true that Trump's arrival relegated Europe to a lower division. Europe finds itself in an unprecedented position since the Middle Ages—a time when Muslim civilization was dominant and illuminated by its philosophers and scientists. The opportunistic alliance between racist Israeli and European movements cannot obscure recent Holocaust history. That French far-right groups align with Israeli extremists attempting to deport Palestinians almost follows genetic logic; but it is an absolute disgrace for Jews—a people who suffered deportation atrocities.
The Middle East issue is complex; it deserves more explanation. Two concepts clash when addressing such delicate topics: truth—principally plural—and supposed reality—presumably singular. Everyone has their truth, all deserving to be heard.
Hamas’s perspective rests on several logics:
- The failure of Oslo Accords sabotaged by today’s far-right government in power. Rabin—a sponsor of these accords and great Israeli general—viewed them as a belated ambition for peace; Netanyahu fiercely opposed them.
- Frustration over being denied results from Palestinian elections won by Hamas against Mahmoud Abbas.
This logic does not justify terrorist attacks but may explain them. Miami's Holocaust museum explains—without justifying—the Nazi horrors through humiliation suffered after Versailles Treaty (1919). Similarly, October 7 can be explained by Gaza's blockade or humiliations inflicted on Palestinians at checkpoints.
The Palestinian cause is often instrumentalized by certain Arab regimes as a distraction from internal demands yet remains central to global geopolitics—more complicated than before 1993 and more urgent than ever.
Contrary to Bardella or Netanyahu’s narrative attempts, Jews and Muslims have coexisted for long periods: expelled together from Spain (1492–1610), no Jew was deported from North Africa during WWII; pogroms belong more to European history than Arab-Muslim history.
Could Homo sapiens—“wise man”—finally remember his name before it’s too late?
Larbi Bargach
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Only education can counteract incivility and aggression in society...
731
A Caïd copiously wedged in public by a young girl in Témara. Another had his head smashed in and his arm broken in the peaceful Oasis of Aoufous. A third was generously slapped in Mohammadia.
A policeman stabbed in the neck by a young man who had come to lend a helping hand to his mother, a shopkeeper occupying the public space. A teacher savagely attacked with a knife by a pupil in Erfoud.
A colossus causing chaos in the beautiful Rabat city railway station.
A road accident not far from Merzouga, where a speeding driver hit a peaceful American tourist who had come to enjoy the wonders of the Kingdom; both died instantly.
That's too many violent incidents for one week.
Far from conducting a psychological or psychiatric analysis of these cases, we can nonetheless find similarities and a few points in common, namely: incivility, overexcitement, violence and obvious distress, provoking strong emotion at the scene and commotion among those confronted with these news items in the media.
One wonders whether we are not confusing people suffering from proven mental disorders with ordinary citizens who, at some point, may disrupt public order or commit unforgivable or even irreparable acts. This is not a misguided shortcut, far from it. Back in 2022, the HCP told us that 48.9% of citizens suffered from mental disorders.
Who is going to rush at a policeman with a knife in his hand or drive without measuring the danger, if not someone who is abnormal? Who doesn't respect the life of others if not someone monstrous? Would the woman who rushed at the civil servant have done so if she were psychologically stable? Any dangerous behavior, any action that disrupts public peace and quiet is indicative of latent evil. At times of great distress, it will manifest itself in excess and aggression.
Distress and psychological instability are often interconnected, indicating deep-seated anxiety, a probable lack of affection and self-esteem, and hidden suffering in the family, at school, at work and in society. Harassment, fatigue, alcohol and drugs are never far away. This leads to, and legitimizes in the eyes of the individual, acts that he or she may, however, regret in the moments that follow. Negative impulses appear at times of stress and are common when we are sleep-deprived. Everyone knows that aggression is more than present in our daily lives during Ramadan.
Insulting, slapping, speeding and stabbing all have a common denominator. The loss of self-control reveals a deep-seated psychological instability. Various situations will bring this weakness to the fore when, for example, we feel that our dignity has been damaged, our honor impugned, our honorability scorned by the actions and behavior of others. So, we act, and unfortunately, we act badly.
It has to be said that when it's not a question of real illness but rather of acquired or suffered behavior, then the lack of instruction, of education, will have played a fundamental role in the formation of deviance. A lack of education in the family, at school and in society is the lever that generates a lack of respect, tolerance and self-control.
Education remains the only vector for socialization. The family and then the school are the first structures of socialization. It is here that future citizens learn the rules of community life, respect for the integrity of others' bodies, politeness and respect for others. This is where peaceful interaction in society is shaped.
Clearly, the failure of families to play their vital role, the absence of clear points of reference and positive role models, the proliferation of repetitive nihilistic discourse and destructive propaganda promising a better world elsewhere, all encourage disrespectful, aggressive and violent behavior. Don't Moroccans feel unhappy?
Families, schools, clubs and associations of all kinds must develop young people's benevolence, solidarity and empathy, enabling them to better understand the emotions of others and avoid brutality.
Activity, particularly physical education from primary school onwards, has a lasting impact on emotional education and conflict management, through obedience to pre-established common rules that are respected by all.
Playing sport helps children learn to manage their emotions, thereby reducing petulance. Young people learn to express their frustrations in ways other than violence. This helps to drastically reduce tensions. Mediation by referees enables conflicts to be resolved and respectful behavior to be integrated from an early age, resulting in calmer relations in the community.
Adults and institutions must play their role as role models, teachers first and foremost. Their qualifications must not be approximate, either in technical terms or in their ability to pass on values.
If aggression and violence are on the increase, it's because adults, parents, teachers and authority figures have failed.
Are they aware of this?
Those in power must understand that there is no alternative to education, and to achieve this, school codes, fashions and curricula must be revisited and geared towards socialization values. Teachers must be properly trained and no longer recruited on the job.
Tinkering with physical education at primary school needs to stop. This subject is extremely important from a very young age. It needs to be strengthened later, in colleges and lycées, with more hours taught by qualified, volunteer teachers. Finally, sport must have a proper place in universities. It's a shame that this won't be the case in 2025.
The world of sport must play its part and assume its responsibilities. It's hard to believe that the number of members of sports clubs and associations is still very low, at just over three hundred thousand.
For some time now, it has been thought that religious education alone was capable of fulfilling the mission of teaching values. This has not worked, and we need to recognize this without demagoguery and with courage.
Our prisons are overcrowded with young people who would have no business being there if the system really worked.
Favoring punishment alone to deal with incivility and aggressive behavior is not efficient. Only by taking an educational approach can we better understand the underlying causes and take lasting action on any damaging phenomena.
This is the only way to bring about change and bring about lasting social harmony and prosperity.
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The Real Reason Scientists Keep Going
814
They say the hardest thing to do is research. I mean science, right?
But you have no idea how fun it actually is.
When you're surrounded by a team of geniuses, each one bringing a different skill to the table, something magical happens. It's not a competition. It’s a quiet orchestra of minds. Everyone has their own zone of brilliance, and yet, everyone stays humble. Why? Because we all know that knowledge is never complete. You know things I don’t. I know things you don’t. And that’s perfectly fine. That’s how we grow.
The beauty of research isn’t in instant success. It’s in the struggle.
It’s in those long days and nights spent reading papers, writing code, running experiments, and getting nowhere. And then suddenly, a small insight hits you like lightning. A pattern. A correlation. A concept that no one else has connected before. That moment when something clicks—that’s the moment you realize why you do this.
But let’s zoom out.
In the grand scheme of things, your work is just one drop in an ocean of scientific progress. And still, that drop matters. You publish. Someone reads your paper, maybe in another continent. They find value in it. They cite it. You see the citation. You go read their work. You learn from them. The cycle continues.
It’s not just about writing papers. It’s about being part of a living, breathing organism called the scientific community. We build on each other’s ideas. We test them. We prove some wrong. We evolve.
There’s joy in that.
There’s joy in knowing that your frustration today might lead to someone else’s breakthrough tomorrow. There’s joy in watching your idea, once scribbled in the corner of a notebook, become the basis of someone else's research question.
And maybe, just maybe, someone will look at your name and think, This is the paper that helped me.
That’s what makes research beautiful.
That’s what makes it fun.
And that’s the spirit behind BLUWR—a collective of curious minds, building science not for credit, but for the love of it. A place where ideas grow, where collaboration thrives, and where research feels like what it was always meant to be: deeply human.
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The Real Reason Scientists Keep Going
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The Kybalion
1166
The Kybalion is a work on Hermetic philosophy, attributed to the "Three Initiates" and published in 1908. It claims to have the essential teachings of Hermes Trismegistus, a mythic figure associated with ancient wisdom and esoteric traditions. The book outlines fundamental principles that serve as the foundation of Hermetic thought, offering a framework for understanding the universe and the laws that govern reality.
Hermeticism traces its roots to ancient Egypt and Greece, blending mystical, philosophical, and scientific traditions. Hermes Trismegistus, often associated with the Egyptian god Thoth and the Greek god Hermes, is credited with transmitting esoteric knowledge to humanity. Though The Kybalion was published in the early 20th century, it is based on these ancient teachings, synthesizing them into a concise guide to universal laws.
At the core of The Kybalion are the Seven Hermetic Principles, which serve as keys to understanding both the material and spiritual aspects of existence. The Principle of Mentalism states that "The All is Mind; the Universe is Mental." This principle suggests that reality originates from a universal consciousness, emphasizing the power of thought and perception in shaping one’s experience. The Principle of Correspondence states that "As above, so below; as below, so above." This doctrine asserts that patterns repeat across different planes of reality, linking the microcosm and macrocosm in a harmonious order. The Principle of Vibration states that "Nothing rests; everything moves; everything vibrates." This idea posits that all things, from matter to thought, exist at varying frequencies of vibration, influencing their form and function. The Principle of Polarity states that "Everything is dual; everything has poles." This principle highlights the dual nature of existence, where opposites are actually extremes of the same fundamental reality, allowing for transformation and balance. The Principle of Rhythm states that "Everything flows, out and in; everything has its tides." It describes the cyclical nature of reality, from the rise and fall of civilizations to the emotional highs and lows of human experience. The Principle of Cause and Effect states that "Every cause has its effect; every effect has its cause." This law asserts that nothing happens by chance, reinforcing the interconnectedness and structure of the cosmos. The Principle of Gender states that "Gender is in everything; everything has its masculine and feminine principles." This principle extends beyond biological sex to the presence of creative and receptive forces within all aspects of nature and consciousness.
Since its publication, The Kybalion has significantly influenced various spiritual and philosophical movements. It has shaped several teachings of esoteric traditions, and even aspects of modern self-help and personal development literature. Its emphasis on mentalism and the power of thought resonates with contemporary ideas like the Law of Attraction and quantum consciousness theories. Despite its impact, The Kybalion has also faced criticism. Some argue that it simplifies or misrepresents traditional Hermeticism, drawing more from 19th-century occultism than authentic ancient texts. Others question its practical application, seeing it as abstract metaphysical speculation rather than a guide to tangible spiritual development.
Regardless of its origins or controversies, The Kybalion remains a thought-provoking and influential work in the realm of esoteric philosophy. Its principles provide a framework for understanding the nature of reality, encouraging seekers to explore the deeper workings of the universe and their own consciousness. Whether approached as a mystical guide or a philosophical treatise, The Kybalion continues to inspire those drawn to the study of hidden knowledge and universal truths.
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The Kybalion
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A Childhood Faded Too Soon
1294
**Wreckage and ruin stretch endlessly. All is gray—everything blends into the color of sorrow and fear. Barefoot, she runs toward her shattered home, her eyes searching, her voice pleading, "Buppy! Buppy!" **
A gentle voice calls from behind, "Come back. It's dangerous here."
"I'm looking for my dog, Buppy," she responds softly. "It was the last gift from my mother before she died."
He looks at her, his expression weighed down by grief. "Buppy went to join your mom in a beautiful place—a place far better than this."
She understands, her gaze lowering. Yet, she walks forward, her heart heavy but her steps steady.
Not far away, a small girl stretches her fingers toward a key dangling from a broken door. A boy watches her curiously.
"What are you doing?" he asks.
"I want to keep the key," she whispers. "As a memory of our home. Can you help me reach it?"
He hesitates, swallowing the tears that burn his eyes, then takes the key and places it in her open hand. She nods gratefully and walks away, never looking back.
Nearby, a brother and sister play barefoot in the dust. Their laughter is edged with sadness, their smiles heavy with unspoken burdens. The boy's face looks pale and chilled.
"Aren't you cold?" someone asks. "Where's your jacket?"
"I have one," he replies.
"Then why aren't you wearing it?"
"I gave it to my sister," he answers simply.
"Why?"
"Because I'm a man," he says quietly. "And she needs it more."
A pause lingers before the next question. "What do you want to be when you grow up?"
"A doctor," he says, his voice wavering. "But... but..." The weight of that unfinished thought hangs in the air—his eyes speak the impossibility he cannot voice.
*They are children by age, yet their eyes and words reveal a reality far beyond their years. They have grown up too soon, their innocence taken by a world they did not choose.*
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A Childhood Faded Too Soon
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Morocco's immeasurable archaeological wealth and the rewriting of history...
1445
Morocco has just decided to equip itself with a new archaeological museum, and it's thinking big. It will be the largest of its kind in Africa, covering an area of 25,000m2.
It's both enormous and flattering.
Some people will talk of excess, or simply fail to see the point. To this we must quickly retort: think again.
If Morocco has always been considered to be of great archaeological interest, this interest has never been greater, except since the latest finds: the oldest homo sapiens fossil at Jbel Ighoud, not far from Safi; the oldest surgical procedures and treatments at Tafoghalt, near Berkane; the Bronze Age remains recently discovered near Wad Laou, on the prehistoric site known as KachKouch, not far from Tétouan; and the necropolis south of Tagounite near Zagora; those of the ornaments dated between 142 and 150 thousand years ago, uncovered in the Bizmoune cave near Essaouira; those of the 12-hectare farm near Oued Beht, a size never before known in North Africa, dating from the end of the Neolithic period, bearing witness to great wealth and highly evolved know-how.
The list is extremely long.
The clumsy notion that archaeological research and excavations are a luxury or the preserve of a few experts for their own pleasure is absolutely wrong. The importance of archaeological research to the writing of history is not debatable. It is fundamental.
The remains and traces of the past help to complete, correct or confirm historical accounts. Fossils, structures and artefacts discovered on archaeological sites are all tangible evidence, providing an objective and nuanced view of vanished civilisations, particularly when they have left no written trace.
Archaeology provides information about ways of life, culture, beliefs and human interaction, as well as the techniques used and the degree of evolution of vanished civilisations.
It is essential for preserving and appropriating the national heritage, and hence that of humanity. It provides a milestone in human evolution and helps to explain what we are today.
As the transmission of knowledge is crucial, archaeological research provides us and future generations with indisputable evidence of pride and identity. It is therefore essential for writing and rewriting history, which it cleans of the biases that some historians may have inserted here and there through ignorance or lack of evidence, and those that ideologists, for more or less laudable reasons, may have deliberately introduced as misleading orientations or aspects.
The findings in Morocco call into question what successive generations have learned about their history and origins. Although it has been proven that the role of local populations in exchanges and in the construction of Mediterranean civilisation was extremely important, unfortunately we continue to peddle a biased history that ignores these contributions and archaeological evidence, which have now been proven beyond doubt.
Since 1985, Morocco has had a National Institute of Archaeological and Heritage Sciences (INSAP). And it's not for nothing or by chance that archaeological research here is closely linked to heritage. Heritage means tangible evidence in the case of tangible heritage, and transmissible evidence in the case of intangible heritage. As it happens, Morocco is immensely rich in both.
The researchers at INSAP are not going to contradict what has been said here, nor Ibn Khaldun, whom we venerate without respecting his doctrine.
Today, it is essential to revisit the narrative that links the origins of Moroccan populations to any migration from elsewhere, and even less so from the east of the country; just as it is time to emphasise the evolution of these populations and their undeniable contributions to Mediterranean civilisation and therefore to the world. The people of this region have not been subjected to the civilisations of the region, they have made a great and important contribution, and this must be taught in our schools. Ignoring this truth creates deficiencies, particularly in the perception of identity.
Nations need a historical frame of reference if they are to flourish. Some build it up out of nothing, whereas in Morocco it is there and self-evident. These truths could not be clearer. They must form the basis of our identity.
The problems from which a certain fringe of the population suffers, particularly young people in search of an identity, and who unfortunately today are caught up in imported ideologies that can embrace dangerous extremism, can only be solved by rewriting history objectively, based on facts and historical evidence, from the most distant to the closest.
Young people, particularly during adolescence and early adulthood, ask themselves profound questions about who they are, what they want to become and what place they occupy in the world. These questions are influenced by many factors, including of course family, culture, friends, personal experience and social environment, but they are also inevitably influenced by the history of the country in question. The further back in time this history goes, the more it is a source of pride and serenity.
In this constantly changing world, where social networks and pressures of all kinds play a significant role, this quest for identity can be complex and sometimes a source of anxiety. Dismay can lead people to seek comfort elsewhere. Some may go so far as to think they are stepping back into an imaginary time and constructing a fictional world for themselves, watered down by ideologues serving obviously implausible causes.
The investment in such a major archaeological museum has therefore come at just the right time to fill an extremely serious cultural gap, bringing together in a welcoming venue of respectable size a wealth of evidence of Morocco's rich history.
Historians, for their part, should take up the question of identity in order to make up for the shortcomings and eliminate the biases. However, it is imperative that institutions take up the issue vigorously. First and foremost, the Ministry of Education must take the measure of the importance of revising the curricula and content of the history courses taught in our schools, without forgetting to train a significant number of specialists to improve research in such a cardinal field.
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Brawl in a mosque...
1945
Surprisingly brutal images have been circulated by some people and have quickly became viral on the web, and with good reason: They relate a brawl in a mosque.
In Khénifra, an otherwise peaceful mosque, built for the spiritual needs of the people, was transformed in a split second into a ring. A worshipper had generously brought along a few bottles of water so that his companions could quench their thirst if need be - something very customary during this holy month.
The muezzin that evening, probably faced with the profusion of water on offer, grabbed a few bottles to take home. This was not to the liking of one of the worshippers. He shouted at the muezzin, who didn't appreciate what he was saying, finding it offensive. Tempers flared and the peaceful mosque experienced a life-size MMA fight.
Of course, these images can be seen as harmless and even amusing; as amusing as those of the thief subtly stealing carpets from another mosque.
We can also sense a lack of civic-mindedness on the part of both the muezzin and the vigilante.
This altercation should be seen in conjunction with all the samples recorded in front of and inside secondary schools; what goes on in and around stadiums, in markets and souks, on public transport, on the roads, even in hospitals - it's all too much.
Uncivil behavior and social violence are a rampant scourge that spares no space.
We can turn the page and conclude that this is neither surprising nor peculiar to Morocco. Uncivil behavior and social violence are phenomena that are on the increase in contemporary societies. This would trivialize manifestations of tension between individuals, belligerent behavior, disrespectful behavior, breaches of the rules of community life and infringements of the laws and rules of life in society.
Take, for example, the number of accidents and deaths on our roads each year: around 4,000 lives lost. This represents a loss of 19.5 billion DHS per year. It's a form of violence and incivizm. Morocco ranks 110th in terms of road safety.
In fact, violence is the same, except that it takes different forms, is expressed according to circumstances, and manifests itself according to the situation and context. The violent young person in front of his school may later express his aggression at the wheel of a car or in a football stadium, and again in a mosque. These behaviors are strictly linked. To deal with them, they must not be isolated from each other.
Incivizm is a lack of respect for social norms, whatever they may be. It is also a manifestation of a state of mind, or perhaps of being fed up with an economic situation, a lack of integration, frustration, injustice or a lack of education.
Anyone who throws rubbish in inappropriate places is not exercising violence. But isn't he expressing something that's eating him up inside? Anyone who vandalizes a bus or a school, or who expressly refuses to respect common property, is exercising a kind of violence.
Lack of civic-mindedness has a high social cost and an enormous economic cost. It has harmful consequences for social life. It undermines the quality of life, accentuates inequalities and creates a climate of mistrust between citizens. It widens differences and divides. On the one hand, people will speak with disdain of those who are economically less well-off; on the other, they will speak of the impunity of the powerful, of injustice, of a lack of equality, of the unfair distribution of wealth.
Seen in this way, violence in all its forms and from any faction is a real danger to social cohesion. It can take the form of conflict, verbal or physical aggression and discrimination, undermining social peace. It can take many forms. Fights, assaults and criminal acts are never isolated from their social and political environment, unless they are engendered by such a context, which provides a breeding ground for radicalization and extremism.
A society that trivializes verbal violence, insults, harassment and hate speech is a suffering, frustrated society. A society that may be responding to another form of violence, the real or perceived institutional violence responsible for inequalities and lack of access to fundamental rights.
It is expressed as the result of accumulated frustrations, perceived injustices and a lack of dialogue and mutual respect.
The comments made by citizens about the high cost of living reflect precisely this kind of frustration, and are directed at the institutions. We have seen violent altercations on this occasion.
So, what should we do?
Let it pass as if nothing had happened; consider the phenomenon to be normal or seize upon it and try to rectify the situation.
This is perhaps the most complex task ahead of the World Cup in 2030.
Social dialogue must not be limited to a few meetings with unions that are not very representative. It must be broadened and developed to encourage communication and mediation to defuse tensions.
In particular, this dialogue must encourage Moroccans to get involved. They must no longer be seen as minors and consumers, but as actors. They must be encouraged to participate as citizens in preserving their living environment and promoting mutual respect.
Schools need to be genuinely reformed, offering a living environment rather than a mechanical space for brainwashing. Students must participate in the management of their schools. It's their school. Their views should take precedence over any instructions or programs devised here and there without any real connection to the particular environment and context of each region and each school. The school system must favor education over instruction. The university environment must be one of awareness of responsible participation. There is an urgent need to inculcate common values from an early age. Religion alone is not enough. Moroccan citizens must learn to respect the law and not be afraid of it.
Of course, we also need tougher penalties, and the equal application of deterrent measures to discourage uncivil and violent behavior. That goes without saying.
It's about consolidating the social harmony that is so necessary for our development. And it is with this collective awareness, with concerted action, that we will build a more respectful and peaceful environment, thus avoiding fights in the mosques too.
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Brawl in a mosque...
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Couscous or the history of Morocco in a different way...
2032
The text below is not mine. It's a press release issued by researcher Nabil Mouline.
For those who don't already know him, Si Nabil has a doctorate in history from the Université Paris-Sorbonne and Sciences Po Paris, which makes him both a historian and a political scientist. He is currently a researcher at the CNRS in Paris and the author of numerous articles and books, making him one of the leading specialists in the history of Morocco. He tells this unique, varied and rich history in his own way, with a narrative stripped of the frills and imprecision that can be found elsewhere.
Nabil Mouline has made it his mission to bring Moroccans closer to their history and to make it easier for everyone to understand the characters, facts, situations and historical contexts, so as to help us, especially the younger generations, to grasp it, be inspired by it and make it our own; to live it to the full and be proud of it.
In an exceptional recent educational effort, Si Mouline has teamed up with one of Morocco's best-loved faces, Mustapha ElFakkak, known as Swinga, to tell us this story in the form of an animated series. Si Mustapha's majestic and perfectly adapted voice gives the series a special appeal.
It didn't take long for it to become a hit, as Moroccans are so thirsty to have their history told in a way other than what is imposed on them at school.
The series is called Basmat Al-Tourath. The first issue is devoted to the history of couscous, while the second looks at the origins of the Almohad dynasty and the treasures hidden in Tinmel. Both have now amassed almost 400,000 views on YouTube.
Below is the link to the first episode.
Here is the text by Si Nabil Mouline.
‘Basmat al-Tourath: History as an issue of narrative sovereignty
History is never neutral. It is a disputed territory, a battlefield on which the way in which people perceive themselves and the way in which they want to be perceived is decided. Far from being a simple archive of the past, heritage is a political and identity issue that determines the future. It is with this acute awareness that historian and CNRS researcher Nabil Mouline has conceived Basmat al-Tourath (The imprint of heritage), the very first animated series devoted to Morocco's tangible and intangible heritage. It's a project that doesn't just tell the story: it embodies it, reclaims it and brings it into the present.
The stakes are twofold. On the one hand, it is about making history a living narrative, accessible to all, far removed from closed academic circles and fixed textbooks. On the other hand, it is a question of conquering ‘narrative sovereignty’, a fundamental concept which underlines the extent to which the way in which a people tells its past conditions the way in which it projects itself into the future. Basmat al-Tourath is therefore not simply a popularisation exercise, but an act of historical reconstruction, a strategic tool in the face of the contemporary challenges of cultural appropriation and memory battles.
To give this project its full scope, Pr. Mouline has teamed up with Mustapha El Fekkak, alias ‘Swinga’, one of the most important popularisers in the Moroccan digital world. Together, they have decided to offer a format that combines scientific rigour and powerful storytelling, so that each episode is a truly immersive experience.
A weekly programme during Ramadan
Every Friday evening during the month of Ramadan, a new episode will explore a fundamental aspect of Moroccan heritage. The first episode, devoted to Tinmel, revealed to the general public the essential role played by this village in the High Atlas in the formation of the Almohad Empire, a veritable medieval superpower that ruled over a vast part of the Islamic world. This immersive approach has helped to anchor Tinmel in the collective imagination not simply as an archaeological site, but as a religious, intellectual and military centre that changed the history of the region.
The next three episodes will tackle equally fascinating subjects, but their themes are deliberately being kept secret in order to maintain the suspense and impatience of the audience. The aim of this strategy is to transform Basmat al-Tourath into a truly unmissable cultural event, a time for discovery and reflection shared by Moroccans everywhere.
History as a power issue
Basmat al-Tourath has attracted so much attention because it responds to a pressing need: to give Moroccans back control over their own history, in the face of recurring attempts at cultural appropriation. The quarrels over the origins of the caftan, couscous or certain traditions are not simply folkloric disputes, but reflect deeper clashes over legitimacy and regional hegemony. Behind these debates, what is at stake is the crystallisation of ipsity, that awareness of oneself as a unique and distinct entity.
Basmat al-Tourath not only recounts the past, she also highlights it as a precious heritage, an essential element of collective identity to be preserved and passed on. Morocco, with its remarkable historical continuity, has a responsibility to make its heritage known and recognised, ensuring that it is faithfully represented and fully appreciated.
A project for transmission and outreach
As well as showcasing our heritage, this series is also intended to be a tool for passing on our heritage. History that is not shared risks being erased over time. Basmat al-Tourath aims to anchor the Moroccan memory in new generations, offering them modern, accessible formats to help them better understand and appropriate their cultural heritage.
By highlighting the richness and diversity of Morocco's heritage, this project also contributes to its influence beyond its borders. Heritage is an essential vector of cultural influence, and by promoting its historical and civilisational identity, Morocco is strengthening both its national cohesion and its attractiveness on the international stage.
Basmat al-Tourath is much more than a simple series; it's a way of transmitting and raising awareness, a commitment to a living, shared history. It invites us to consider the past not as a fixed memory, but as a source of inspiration for building the future.
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Couscous or the history of Morocco in a different way...
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The Goetia
2022
The Goetia, the first book of the Lemegeton, also known as The Lesser Key of Solomon, is a grimoire of ceremonial magic that catalogs seventy-two spirits or daemons and provides instructions for invoking and commanding them. This text, attributed to King Solomon, details how he supposedly bound these entities to aid in the construction of the Temple of Jerusalem. The Goetia emphasizes summoning these spirits for specific tasks, ranging from acquiring knowledge and treasure to influencing people or uncovering secrets. Each spirit possesses unique attributes, titles, and roles, often organized into a hierarchy of kings, dukes, and princes, among other ranks. They are associated with specific planetary influences, making their invocation part of an elaborate astrological and magical system.
The spirits described in the Goetia are not inherently good or evil; their nature depends on how they are approached and the intent of the practitioner. They embody archetypal energies or forces that can be harnessed constructively or destructively. The summoner must possess discipline, knowledge, and moral clarity to work with these entities safely. Rituals often involve protective measures, such as casting a magical circle, invoking divine names, and using the pentagram or hexagram for spiritual shielding.
Descriptions of the spirits are vivid and symbolic. Their visualizations often reflect the functions attributed to them, aligning with psychological archetypes or natural forces. The Goetia also employs sigils—unique symbols representing each spirit—as focal points for invocation. These sigils are drawn on parchment or engraved on magical tools to establish a connection with the entity during rituals.
The process of working with Goetic spirits requires mastery of the text's rituals and invocations, often incorporating prayers, incense, candles, and precise timing based on planetary hours. The practitioner must call upon higher divine forces to maintain authority over the summoned spirit, reinforcing the hierarchical structure in which these spirits operate under divine law. Failure to adhere to these protocols can result in spiritual and psychological dangers, as the energies invoked are potent and do not conform to human morality.
Modern interpretations of the Goetia often view its spirits as symbolic representations of inner psychological forces rather than external entities. From this perspective, summoning these spirits becomes an act of engaging with and integrating aspects of the self, such as hidden desires, fears, or untapped potential. This psycho-spiritual approach highlights the transformative potential of working with the Goetia when performed responsibly and with clear intent.
The Goetia remains one of the most famous and influential texts in Western occult tradition, inspiring countless practitioners and interpretations. Its blend of ceremonial magic, psychology, and mythology offers a powerful framework for exploring both the spiritual and inner realms. Whether viewed as literal spirits or symbolic energies, the Goetic entities represent the duality of power and the necessity of wielding it with wisdom and respect.
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The Goetia
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Trump Tariffs & Retaliations: What could happen to Canada if it Lasts
2142
Even more inflation and a general depreciation of the Canadian market. If Canada increases tariffs on US imports, Canadian companies will have to borrow more to buy what they need to produce, therefore increasing the money supply and driving Canadian inflation higher. The vast majority of the borrowing will be directed to buying supplies not increasing salaries.
Tariffs on Canadian products in the US will likely lower the demand for them. Which means Canada will have a surplus of products that they might not be able to sell. The US is after all the number one market for Canadian products and for some companies the only one. This in terms will lead to a lowering of production which coupled with increased borrowing will likely increase inflation even higher.
So why not sell in Canada? Canada has a very high GDP / Capita but the size of it's market is not comparable to the US. Canada has also accumulated a high number of regulations that prevent economic growth and turn one of Canada's biggest advantage (its size) into one of it's biggest disadvantages. Canada is the second biggest country on earth, a fact that comes with a unique set of economic challenges, chief amongst them is the transport of goods. Canadian economy mostly relies on trucks to ship good from *A Mare Usque Ad Mare*. Canadian trucks are subjected to different laws in different Provinces. Some cannot event drive at night. In the second biggest country on earth it means a huge increase in shipping time and therefore cost needed to ship goods. Canadian energy costs are high, due to carbon taxes and various laws and regulations that prevent the growth of its oil industry. Canadian provinces also have specific taxation laws that effectively act as tariffs within the country, driving the competitiveness of the inner Canadian market lower. Canada taxes on employment and consumption are also general higher, driving cost of labor and therefore the cost of everything higher.
All this means that until now, it was cheaper to sell to the US than within Canada. For some, it was even cheaper to drive to the border and send a package with USPS than to send from Canada using Post Canada.
Why not Europe then? Europe is far, which means higher logistical and shipping costs. Europe is also extremely regulated, which means that Canadian companies would have to undergo massive restructurations to make their products fit the European market from a regulatory perspective. Canadian market is so intertwined with the US market that a lot of what it produces is in inches and feet. Not what Europeans are looking for. Europe is also suffering from a serious inflation meaning that their capacity to buy Canadian surplus is not that high. Europe is not an homogeneous market. Selling in Europe means dealing with many languages and tax regulations like VAT that are specific to each country. This drives the cost of compliance even higher.
In short, If the tariffs war lasts, Canadian economy will produce surplus that it will not be able to sell, leading to a downsizing of the economy, and Canadian companies will have to increase their borrowing to maintain production. These will lead to higher inflation in Canada that will be accelerated by existing consumption taxes. This in turn will lead to an increase in salaries, therefore of borrowing and an acceleration of inflation due to existing labor taxes, which will lead to an increase of unemployment. This is the road to a Canadian recession that could lead to a massive defaulting on debt in Canada (especially in the housing market) and a general divestment from the Canadian economy.
The only viable option for Canada to soften the blow is to increase the competitiveness of its inner market: lower taxes and lower government spending (to reduce inflation), remove regulations (starting with the ones hindering inter-provincial economy), lower energy costs.
Edit: Canada just cut interest rates to 2.75% increasing money supply (link bellow).
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Trump Tariffs & Retaliations: What could happen to Canada if it Lasts
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The US creates a Strategic Reserve of Digital Assets, and a Wake up Call for Morocco
2214
Finally, the world realizes that Bitcoin is not a currency but an asset. Those who understand the technology knew it from the beginning, isn't Bitcoin "digital gold", and isn't gold an asset. In 2017 Morocco decided to ban the use of digital assets, back then a Bitcoin was worth 8K dollars. This decision stemmed from a misunderstanding of the technology and a fear propagated that Bitcoin was only good for criminal activities. Interesting how things changed, and so quickly.
To understand Bitcoin, you need some background in Economy and Energy, but you absolutely need a very strong understanding of Maths, and Computer Science. Without it you cannot understand what Bitcoin is, how it works, and why it is such a strong ledger of value. Bitcoin works Mathematically not on opinions or regulations.
Arguably, the decision to ban digital assets cost Morocco billions of dollars. In the long run it will perhaps cost more than any other in the history of the country. The very hard anti digital stance (that was reinforced in 2022) dissuaded legitimate business from using the technology. Something that would have modernized the banking and financial system, facilitated payments and potentially captured billions worth of digital assets in Morocco. The country could have owned a significant amount of those assets that would have boosted its economy.
Yes Bitcoin fluctuates, it does so because it is an asset. However, it is also a very liquid asset, it is so valuable that it is easy to exchange for Dollars or Euros. A reserve of digital assets would have guaranteed the country's access to other currencies, and would have paved the way towards the only viable long term monetary strategy for Morocco (if it wants to keep it's currency): a strong Dirham.
It is of course not too late to change course, and for Morocco to become a digital assets friendly country. It was not the only country to adopt a timid approach to a misunderstood technology: this means that the market for digital assets friendly territories remains largely untapped. However, the solution to enjoy a digital assets boom, is not CBDCs (Central Banks Digital Currencies) and not Stable-coins (Digital currencies indexed on FIAT currencies). The solution is a freer digital assets market and currencies that may be, in due time indexed (in-part) on those assets.
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The US creates a Strategic Reserve of Digital Assets, and a Wake up Call for Morocco
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African Cup of Nations: will the public be there?
2588
African Cup of Nations: will the public be there?
The 2030 World Cup is fast approaching, but even closer to home is the African Cup of Nations, which we will be hosting at the end of this year.
Many people are asking questions about the renovation and rebuilding of the stadiums. The photos and a few videos picked up here and there show that things are progressing well and that soon, certainly before the opening of the African Cup of Nations, all the stadiums will be operational. Those in charge should be a little more transparent on this subject and hold press briefings from time to time. This would put everyone's minds at rest, put a stop to the lies and untruths told by some and, above all, encourage the population to support the success of this organization.
The success of such competition also depends on the support of the public, who should feel concerned. After all, it's with their taxes that stadiums are built and it's to boost the progress of our country that we host this kind of event. We would do well to look at them not just as consumers of events, but as a key element in their success.
The success of an event depends on the quality of the organization, and there is no need to worry about that. Morocco has always shown great expertise and mastery in this field. Combined with the secular hospitality of the Moroccan people, all the events organized on Moroccan soil have met with immeasurable success.
Success also depends on the level of infrastructure on offer. Here too, there is no problem, as the country has been a master of major projects for some time now. The engineering, architecture and work carried out by national companies have shown great efficiency and a level of mastery worthy of the world's greatest nations. Morocco will deliver true monuments to the glory of sport. And there will be much to be proud of. Let's just hope that the Moroccan touch will not be omitted and that many craftsmen will be involved in the finishing touches and decorations. This would create a lot of jobs and boost the sector in much the same way as the Hassan II mosque did.
The third pillar of success is, of course, a Moroccan victory. A country that hosts international sporting events also does so to shine. It's been almost 50 years since the Moroccans last lifted the African trophy. That's still a lot for the country that was the first to represent the continent, the first African country to get past the first round and top of the group, if you please, and the first just recently to reach the semi-finals of the World Cup. Morocco are feeling the pressure, even if their performance in Côte d'Ivoire was disappointing. The public, and the footballing public in particular, cannot imagine anyone other than the Moroccan captain lifting the famous Cup.
The fourth element of success is public support, and not just when it comes to the Moroccan team's matches. Success is also measured by the number of spectators present at all matches. There are some real concerns here, and there are certainly questions to be asked and answers to be found.
Morocco already hosted an African Cup of Nations in 1988. While the Moroccan matches were sold out, the others were played in an embarrassingly intimate atmosphere. I was a member of the organizing committee and frankly we were ashamed and had no explanation to give to the leaders of the participating nations. We all thought that we were a football country and that the stadiums were going to be packed.
So the question was asked in 1988, but has anything changed since then?
Developments in recent years show us that we have several types of football fans. We have club supporters. We have the fanatics who only travel for their club. Let's not dwell on some of the behavior of the latter, which has led many football fans to stop going to the stadium. We have the national team fans. And that's another sociological profile. We also have the millions of spectators in cafés who follow European competitions in particular. Many also support certain prestigious foreign clubs, organize themselves into communities and even travel to support their teams.
Who will fill the CAN stadiums?
In March, we will have the chance to experience a real-life test. Morocco will be hosting no fewer than twelve African matches as part of the World Cup qualifiers, in six different cities. While there will be no problems in Oujda, where the Moroccan national team will be playing, what will happen in Meknes, where Côte d'Ivoire will be playing Burundi? It would be incomprehensible for the African champions to perform in a sparsely packed stadium. The same goes for Berkane, where Mali, a direct opponent of the national team, will be playing, or Eljadida, where Burkina Faso, known for their high-quality, shimmering football, will be playing. But what about the Larbi Zaouli stadium in Casablanca, which will host both Mali and Egypt, with world-class stars on both sides. We are here in Casablanca, the most populous city where club fanaticism is at its peak. Would things be better at the El Houceima stadium, where Ghana will be playing?
There is no doubt that Africans and the world press would be astonished to see top-level matches taking place without a crowd or atmosphere.
Let's wait and see, but right now things don't seem very clear. There is virtually no coverage in the media and that is a bad omen. The press must play its part in informing and encouraging the public to go and enjoy such world-class performances.
Coming back to the CAN, we also need to think about the realities of the continent. First of all, let's not forget the size of Africa and the scarcity of air links, which make air fares very expensive. Those who make comparisons with Europe are very much mistaken. It takes 3? hours to fly from Moscow to Paris, exactly the same as from Casablanca to Dakar. On the other hand, it takes 5h30 to get to Yaoundé or Douala, for example. Not to mention East or South Africa...
In other words, it's up to the Moroccans to fill the stadiums, both in March and next December, and to do so we must not forget to work on the issue of football culture. Moroccans certainly love football when it involves them. They have to love it for the quality of the spectacle and make the effort to show it even when it's not their club or their national team playing. This is no mean feat. It has to be taken seriously - the success of a test event before 2030 and the economic profitability of the project are at stake.
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African Cup of Nations: will the public be there?
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The Arbatel
2641
The "Arbatel of Magic", a 16th-century grimoire, is a unique and influential text within Western esoteric tradition. Unlike many grimoires of its time, which focus heavily on demonology or the coercion of spirits, the Arbatel emphasizes a more harmonious and spiritual approach to magick. Central to its teachings are the Olympic spirits, celestial intelligences associated with planetary spheres. These spirits serve as intermediaries between humanity and the divine, guiding practitioners toward wisdom, balance, and the manifestation of their intentions.
The Arbatel is structured as a collection of aphorisms and practical instructions, promoting a form of magick rooted in piety, virtue, and alignment with divine will. It encourages the practitioner to cultivate purity, self-discipline, and humility, aiming to align their will with the divine order of the cosmos. The text highlights the importance of seeking wisdom and the betterment of oneself and others, rather than pursuing materialistic or selfish goals. This approach distinguishes it from many contemporaneous grimoires, which often focus on summoning and commanding spirits for personal gain.
The Olympic spirits, described in the Arbatel, are powerful intelligences governing the planetary spheres: Aratron (Saturn), Bethor (Jupiter), Phaleg (Mars), Och (Sun), Hagith (Venus), Ophiel (Mercury), and Phul (Moon). Each spirit embodies the qualities and energies of its associated planet and has specific functions and attributes. For example, Bethor, linked to Jupiter, is associated with abundance, growth, and authority, while Och, of the Sun, governs health, success, and illumination. These spirits are not malevolent or coercive; rather, they are seen as willing collaborators with those who approach them with reverence and sincerity.
The Arbatel provides methods for invoking these spirits, emphasizing the need for moral and spiritual purity. Rituals involve prayers, meditations, and the use of planetary correspondences to attune oneself to the spirit’s energy. The practitioner must align their intent with the qualities of the planet and the spirit, seeking harmony rather than domination. The Olympic spirits, in turn, assist in achieving wisdom, understanding, and the fulfillment of divine purposes.
This grimoire also integrates concepts from Christian mysticism, Hermeticism, and Neoplatonism, presenting magick as a sacred art deeply intertwined with spiritual growth and divine will. It encourages practitioners to see the universe as a reflection of divine order, with the Olympic spirits serving as stewards of this cosmic harmony. Rather than focusing on control or manipulation, the Arbatel fosters a relationship of respect and collaboration with these intelligences.
The Arbatel and its teachings on the Olympic spirits have influenced several magickal traditions that came later, including Renaissance magick and modern esotericism. Its emphasis on virtue, balance, and spiritual alignment continues to resonate with those who view magick as a path to divine wisdom and self-transcendence. The Olympic spirits, as archetypal forces of the planets, offer practitioners a framework for working with celestial energies in a way that promotes harmony, insight, and spiritual evolution.
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The Arbatel
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