Think Forward.

Personality Psychology Part 1 : The Mind of a Control Freak 13664

Anas Bedraoui, 1 y.
- Society - Lifestyle - Health -
1.5 min read.
A control freak is someone who has an overwhelming need to dictate people and situations, often to the point of obsession. Their desire for control stems from different factors, including anxiety, insecurity, or even underlying psychological conditions like Obsessive-Compulsive Disorder (OCD). While they may believe their meticulous oversight ensures perfection, their behavior often damages relationships and creates unnecessary tension. Why Do Some People Become Control Freaks? Anxiety: A person who struggles with anxiety may attempt to control everything around them to minimize uncertainty and reduce stress. Insecurity: Those with low self-esteem or a history of being controlled themselves may develop controlling tendencies as a defense mechanism. OCD and Perfectionism: Some individuals have an intense preoccupation with perfection, organization, and structure, making them hyper-controlling in their interactions. ---- Signs of a Control Freak: They rarely, if ever, admit when they are wrong. They blame others for mistakes rather than accepting responsibility. Delegating tasks is difficult because they don’t trust others to do things correctly. They micromanage, obsessing over small details rather than focusing on the bigger picture. They may try to undermine others' reputations to maintain a sense of superiority. Lying—whether about their behavior or yours—is a common tactic for maintaining control. Extreme jealousy often accompanies their need for dominance. ---- The Desperation of Losing Control: The most dangerous moment is when a control freak feels they are losing their grip. When this happens, they will do everything in their power to regain control—no matter the cost. They may reach out to your surroundings, trying to manipulate your friends, family, or colleagues against you. They could spread false information, twist narratives, or play the victim to make you look like the problem. In extreme cases, they might resort to emotional or psychological attacks, using guilt, fear, or even threats to pull you back into their influence. ---- Not everyone responds to control the same way. If you attempt to dominate someone who recognizes what you're doing—and knows how you operate—they may see it as a threat rather than an inconvenience. Some people will leave you for good, cutting ties entirely rather than tolerating manipulation. Others will wait for the right moment to strike, using your need for control against you. They may anticipate your actions, exploit your weaknesses, or retaliate in ways you never saw coming. A control freak often believes they are in charge, but in reality, those who understand manipulation can either escape it or turn it into a weapon. ---- If you are experiencing this, just be pure, open you heart, and pity them, don’t hate them. Beneath the manipulation and obsession is a person who is suffering—someone so afraid of uncertainty, failure, or rejection that they feel the need to control everything around them. They may hurt others, but in the end, they are hurting themselves the most.
Anas Bedraoui Anas Bedraoui

Anas Bedraoui

Anas Bedraoui is a PhD candidate at FMS, UM6P, Morocco. He is a member of the Early Career Advisory Group at eLife, Cambridge, UK. Anas is interested in writing about science, research, and psychology. He loves the BLUWR community.


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Moroccan Policy in Africa: An Engaged and Unifying Dynamic 9866

Aziz Daouda, 7 mon.
Under the reign of His Majesty King Mohammed VI, Morocco pursues a proactive and inclusive African policy aimed at strengthening its economic, political, social, and cultural ties with the continent. This strategy favors pragmatic bilateralism, promoting African economic integration, south-south cooperation, and strategic partnerships. Agreements have been signed with over 40 African countries. Morocco’s return to the African Union in 2017 marked a major turning point in this strategy and became a true accelerator. The Kingdom is also interested in the African Continental Free Trade Area (AfCFTA) as a growth driver. Among key projects in this perspective is the Nigeria-Morocco gas pipeline, stretching 5,600 km. It will connect West Africa to North Africa and transport around 30 billion cubic meters of natural gas per year. It will improve energy access for no less than 400 million people across 13 countries. This project fits within Morocco's energy transition strategy. Estimated at more than 25 billion dollars, it heralds major benefits for energy security and regional development through complementarity. Morocco is also strongly committed to education and skills training, offering nearly 15,000 scholarships annually to students from 49 countries. About 20,000 African students are welcomed each year in fields such as engineering, medicine, finance, and social sciences, thanks to the Moroccan Agency for International Cooperation (AMCI). This ambitious program aims to train a new generation of leaders and strengthens scientific and cultural exchanges. The Moroccan economy is well established in Africa, with over 1,000 companies active in banking, real estate, telecommunications, agriculture, and infrastructure sectors. Attijariwafa Bank, BMCE Bank of Africa, and Groupe Banque Populaire operate in more than 26 countries, generating hundreds of millions of dirhams in Sub-Saharan Africa. These institutions, with 45 subsidiaries and 4 branches, realize about 23% of their turnover on the continent, facilitating project financing and regional financial integration. Wafa Assurance and the Saham Group also strengthen this presence in numerous countries. The Moroccan health system, known for its modern infrastructure and skilled personnel, attracts thousands of Africans annually for various treatments, reinforcing human ties. Morocco also develops projects in sustainable agriculture, renewable energy, vocational training, and infrastructure, supported by the Mohammed VI Foundation for Sustainable Development. More than 60% of Moroccan foreign direct investment (FDI) targets Africa. Morocco’s trade with Africa remains modest compared to its total foreign trade: around 7 to 8%. However, this margin for growth is very large and promising. Trade volumes have significantly increased. In 2023, total trade volume between Morocco and African countries reached 52.7 billion dirhams, representing a 45% rise compared to 36 billion dirhams in 2013, with an average annual growth of about 10%. Maroc Telecom, active in 10 countries, serves approximately 54 million customers, contributing to digital integration. Groups such as Ynna Holding, Alliances, and Addoha lead major projects in several countries, notably housing and hospital construction. In agriculture, OCP Africa operates in 18 countries, training over 1.5 million farmers and providing fertilizers tailored to local soils and farming types. Its Agribooster program facilitates access to inputs, financing, and markets, boosting productivity and food security. OCP also invests in fertilizer blending and storage units across several countries and collaborates on innovative projects with USAID and the World Bank, including green ammonia production. SOMAGEC, a major Moroccan port operator, carries out projects in Equatorial Guinea, Senegal, Mauritania, Benin, and Djibouti, employing thousands. Africa Motors, a subsidiary of Auto Hall, develops automotive production and distribution in partnership with Dongfeng for several African markets. Sport is also a cooperation lever: the Royal Moroccan Football Federation has signed more than 43 partnerships with African federations. Through its companies and projects, Morocco consolidates its key role in African development, based on solidarity, economic integration, and shared prosperity, eliciting both jealousy and recognition. Moroccan cooperation in Africa is a strategic pillar built on sharing expertise, economic development, and strengthening cultural ties. Thanks to its geographic and historic positioning, Morocco plays a major role in regional integration, supporting infrastructure, training, and innovation projects. This cooperation is characterized by a lasting commitment to promote peace, security, and sustainable development across Africa. The proposed opening-up of the Sahel countries through the future port of Dakhla will undoubtedly accelerate this integration for the benefit of hundreds of millions of Africans. The idea to build ports like Dakhla relies heavily on Morocco’s strategic geography. This is evident on the map: Morocco has a coastline of over 3,500 km, facing Europe, West Africa, and the Americas. Dakhla, in particular, lies halfway between Europe and Sub-Saharan Africa, making it a natural maritime waypoint. Morocco’s Atlantic coast is on the route linking the Mediterranean (via Gibraltar) to West Africa and the Americas, capturing a portion of global logistic flows. Morocco is less than 15 km from Europe at Gibraltar and simultaneously connected to West Africa. The port of Dakhla fits this logic: serving as a logistical and industrial hub between the two continents. The Dakhla area offers favorable natural conditions: deep waters and low swell, allowing the construction of a port capable of accommodating large ships, a rarity on the West African coast. With the Continental Free Trade Area, a port like Dakhla will allow Morocco to be an entry point for commercial flows to West Africa and beyond to Mali, Niger, Senegal, Côte d’Ivoire, and more. Morocco has understood this, as have its African partners. The future will be bright, hand in hand.

Green March, Algerian Plots, and International Diplomacy: The Sahara at the Heart of Contemporary History 9791

Aziz Daouda, 7 mon.
The Moroccan Sahara, which became a Spanish colony in 1884, was liberated following the Green March, an unprecedented peaceful mobilization initiated by King Hassan II. The Kingdom had grown weary of the fruitless démarches undertaken at the UN before the Fourth Committee since its independence. Once the advisory opinion of the International Court of Justice was obtained, recognizing the existence, at the time of colonization, of legal ties of allegiance between the Sultan of Morocco and the tribes living in the Sahara territory, Morocco took action. From November 6 to 9, 1975, 350,000 volunteers, armed only with the Quran and the national flag, marched toward the Sahara, symbolizing the popular will to reintegrate this territory, historically an integral part of Morocco’s sovereignty, just as the part attached by France to postcolonial Algeria. Several citizens from various nations took part in this epic. Since Kadhafi and Boumediene viewed this liberation, which reinforced Hassan II’s stature in Africa and worldwide, with hostility, they sponsored the Polisario, a movement claiming to liberate a supposed Sahrawi people. Quickly, the Polisario was heavily armed and supported by the pro-Soviet and communist regimes of the time, in the name of peoples’ liberation. The term “Spanish Sahara” disappeared, and even “Moroccan Sahara” vanished from discourse. Through clever propaganda, the duo imposed a new terminology: “Western Sahara.” In reality, Algeria sought to remove from the border dispute with the Kingdom the part of the Sahara it occupies. It must be recalled that during colonization, some areas of the Sahara were administratively attached to French Algeria. These originally Moroccan territories, called by France the “Southern Territories,” were not part of the three traditional Algerian departments: Algiers, Oran, and Constantine, but were under military administration. They were gradually taken from the Sharifian Empire’s territory. From 1902, these "Southern Territories" grouped several Saharan regions under French military control. This special arrangement lasted until 1957, when departmentalization was extended, but the Sahara remained under distinct management. These areas, administered within French Algeria, included all the regions now forming part of the Algerian Sahara. Morocco, refusing to negotiate border issues with France, had an agreement with the Algerian government-in-exile for the restitution of these zones after independence. Those who took power in Algiers at liberation dismissed the agreement outright. Thus, from 1975 onwards, a war, logistically supported by Kadhafi, Boumediene, Cuba, and others, was waged against Morocco, which was caught off guard by the enemy's army size. The UN then intervened, claiming to maintain peace in the region. True peace was only achieved in 1991 when Morocco reversed the power balance and captured thousands of Algerian soldiers and officers, including the well-known Said Chengriha. They were released thanks to mediation by Egypt, led by Hosni Mubarak, himself a former prisoner of the Moroccan army in 1963, sent by President Anwar Sadat, and above all due to Hassan II’s generosity, who never wanted to humiliate his defeated neighbor. The UN then created the United Nations Mission for the Referendum in Western Sahara (MINURSO), with Morocco providing a demilitarized zone for its operation. Several envoys of the Secretary-General succeeded each other with the mission of bridging positions. All failed because in this matter, there is mostly bad faith, jealousy, intent to harm, and financial interests. In short, an artificial conflict. All resigned and went on to enjoy peaceful retirements. Since France abandoned Algeria to its fate, North Africa has never been peaceful. There was the Sand War against Morocco, led by Algeria and a coalition of Arab military regimes, and also the Algerian military invasion from the east where part of the Tunisian Sahara was taken. Hassan II told De Gaulle at the time that Algeria would become Africa’s cancer. This country was built on the blood of its martyrs, but their sacrifice was usurped by a military junta that endures and revels in perpetuating conflicts, notably regarding Morocco’s southern territories and, recently, with Mali. The last UN mediator, Staffan De Mistura, perhaps facing a deadlock, reportedly proposed an anachronistic solution: partition of the territory between Morocco and the Polisario. An idea that ignores the political, legal, and diplomatic reality, now largely consolidated in favor of Morocco. One wonders on which foot he got up that day. He could not have ignored that Morocco will never accept partition nor the establishment of a country under Algeria’s influence on its southern flank. Already forced to recognize Mauritania, Morocco will not make the same mistake again. Staffan De Mistura’s idea is totally out of step with international consensus. Three permanent members of the Security Council, the United States, France, and the United Kingdom, Spain, the former occupying power, as well as nearly 120 other countries, have officially recognized Moroccan sovereignty over "Western Sahara." Some have even established consulates there. This support is no accident but the result of a coherent diplomatic strategy, recognition of the Kingdom’s right to defend its territorial integrity, and successful efforts to integrate these provinces in a perspective of development and regional stability. Boutros Massad, special advisor to President Trump, unequivocally reminded Mr. Staffan De Mistura that only the Moroccan solution is acceptable. Proposing a partition amounts to circumventing this consensus by giving credit to a “mercenary” movement composed largely of foreigners and supported exclusively by Algeria. Rather than fostering peace, this approach perpetuates the status quo and risks a direct conflict between Morocco and Algeria, weakening the UN’s legitimacy as guarantor of respect for international law. Morocco has presented a credible alternative to this artificial conflict. Initiated in 2007, this project offers inhabitants wide political, administrative, and economic autonomy under Moroccan sovereignty. This is already the case: almost all administrative and representative responsibilities are in their hands. The Polisario today faces a decisive turning point: accept this plan and hope to play a role, yet to be clarified, or reject the offer and risk isolation and disappearance without political gain. As for Algeria, it has already lost everything: billions of dollars and a losing cause. Its leaders will have to answer to the Algerian people.

Gematria 10610

Tupan, 7 mon.
Gematria is a system of alphanumeric substitution in which each letter of the Hebrew alphabet is assigned a numerical value. This allows words and phrases to be translated into numbers, and those numbers can then be compared, analyzed, and interpreted to reveal hidden meanings, symbolic relationships, or mystical insights. Gematria is a central technique in Kabbalistic thought, where it serves as a tool for uncovering the deeper structure of sacred texts, especially the Hebrew Bible (Tanakh). The term "gematria" is believed to derive from the Greek word geometria, or possibly from a conflation of gramma (letter) and metron (measure), reflecting the art of measuring letters through numerical equivalence. Although most closely associated with Jewish mysticism, gematria has parallels in other traditions, such as Greek isopsephy and Arabic abjad numerology. In the Hebrew system, the 22 letters of the alphabet are assigned values, and with them, any Hebrew word can be reduced to a numerical sum. The word for "life" (chai, חַי), for example, is composed of Chet (8) and Yod (10), totaling 18. This is why the number 18 holds special significance in Jewish tradition. Gematria becomes especially powerful when words or phrases share the same numerical value. For example, the words Elohim (אֱלֹהִים) and HaTevah (הַטֶּבַע, "the nature") both sum to 86, suggesting a mystical identity between God and the natural world. Such equivalences are not considered accidental; rather, they are believed to reveal the hidden architecture of divine creation encoded in scripture. There are several forms of gematria: Standard Gematria: Using the basic letter-to-number values. Mispar Gadol: Adds the value of final forms (so-called "final letters") as their own distinct higher values. Atbash and Albam: Ciphers that replace letters based on alphabetic inversion or shifting, creating additional layers of interpretation. Ordinal Gematria: Assigns numerical values by sequence (Aleph = 1, Bet = 2, etc., up to Tav = 22). Kabbalists use gematria not merely for intellectual exercise but as a form of theurgical meditation. By contemplating the numerical relationships between divine names, commandments, and sacred texts, they seek to elevate their consciousness, reveal veiled meanings, and harmonize with the divine structure of the universe. In modern esotericism and Hermetic traditions, gematria has been adopted into systems of Western occultism, especially within Hermetic Kabbalah, the Golden Dawn, and Thelema. Practitioners often compare Hebrew, Greek, and English gematria to examine words and magical formulae, aiming to unlock multidimensional significance in magical texts and ritual language. Gematria is both a science of sacred number and a spiritual art. It unifies language and number, matter and spirit, exegesis and revelation. Through its perspective, letters cease to be mere symbols—they become vessels of divine energy, revealing a universe where nothing is random, waiting to be uncovered.

Back to School: Economic Burden for Families and Multiple Uncertainties 10045

Aziz Daouda, 7 mon.
At the dawn of a new school year, an immutable reality haunts the many families concerned: the exorbitant cost of supplies and services related to education. They prepare to spend sometimes unreasonable amounts even before their children step through the school door, at all levels. The rising cost of back-to-school goes beyond just notebooks and textbooks: it extends to a set of essential or superfluous items that significantly increase the bill. There is a consensus around the financial burden of the school bag, a real headache. The average budget allocated per family for school supplies often exceeds 1500 dirhams. This figure rises even more when including uniforms, when required, transport costs, registration fees, and tuition for private schools. In some large cities, the total cost can exceed 3000 dirhams per child, a considerable economic weight for many families. But the problem is not only the high cost. The heaviness of the school bag, often cited, illustrates inflation not only financial but also material. Children’s backs and developing musculature are put under strain, raising many health concerns. Beyond the essentials—notebooks, pens, calculators, etc.—the supply lists frequently include superfluous items, often imposed by schools for unexplained reasons. These excessive demands weigh down the school bag and complicate students’ daily lives without real educational justification. In reality, we also face a system out of sync with parents' expectations and, by extension, the country’s. Some school content is outdated and problematic. Textbooks, another major expense, fail to evolve at the pace of the modernity that parents and children themselves aspire to. The modernization the country aims for is also undermined. Many families denounce persistent errors, mistakes, and content poorly adapted to modernity and their aspirations. Announced reforms, generally poorly conceived, have no impact and have always been ineffective. Criticism abounds both pedagogically and substantively: teaching materials struggle to engage students in stimulating and innovative learning. This is a major reason for the large dropout rates observed every year, and for a long time. Another recurring flaw is that, once again, the school start will be unequal: luxury for some, sacrifice for others. Officially, the school start often looks like an idyllic photo album where everything seems perfect. Yet, for the majority, it is far from a moment of excitement as it should be. Faced with an overly large educational budget, difficult choices must be made: pay rent or tuition, buy textbooks, or ensure family sustenance. These contradictions reflect a profound social divide. In short, Morocco at two speeds, denounced by His Majesty the King in the 26th Throne Speech. For many parents, school remains a theoretical right, sometimes without interest, especially in rural areas. In reality, it begins with debt that weighs heavily on daily life and sometimes jeopardizes the children's very future. This paradox, far from resolving, repeats every year, without significant measures from public authorities to lighten the burden, except for measures such as distributing school bags with a short lifespan and very meager financial aid. The quality of teachers has also increasingly raised concern for several years, especially since the so-called contract-based recruitment among unemployed degree holders was "invented," often struggling to find stable employment elsewhere. This situation has led to a qualitative decline in teaching, where many teachers are more occupied with union and social claims than with their primary mission: to instruct and transmit knowledge. The number of strike days is staggering. This contractual dynamic, far from improving the educational system, sometimes fosters instability and demotivation. Moreover, it is regrettable to note increased politicization among some teaching circles, with ideologies infiltrating beyond the pedagogical framework. These trends, often aimed at the systematic contestation of the established order, harm a serene school climate and compromise the necessary neutrality of any teaching. Children bear the cost. Thus, more than a simple issue of training or skills, the challenge posed by the quality of teachers in Morocco highlights the need for a global and courageous reform, combining improved recruitment conditions, serious academic and ongoing training, and a clear separation between politics and education. Without this, Moroccan schools risk losing even more effectiveness and credibility, to the detriment of students and the country's future. Education should not rely on the financial endurance, patience, or indifference of families, but on a coherent educational and social policy. A policy based on a clear projection of what the Moroccan citizen should be at a precise horizon. It is essential that the State and sector actors collaborate to limit costs imposed on families: reviewing supply lists to eliminate the superfluous, improving the quality and relevance of textbooks, further developing support for low-income families, deducting school-related expenses from taxes, without evading the issue of content and teacher competencies. The "price" of this school start is measured not only in dirhams but in the social divide it deepens, in the inequalities it maintains. The real obstacle to education lies in teacher competence, in curricula, and at the bookstore checkout where families must pay for their children to have even a chance to succeed. The school start is a serious matter requiring collective awareness and concrete actions to ensure that every child, regardless of family income, can access a dignified education. The time is for reform in practice, not just in speeches and postures. School is the only tool to reduce differences, guarantee social ascension, and ensure a bright future for the entire country, at a single speed.

Sacred Geometry 11343

Tupan, 7 mon.
Sacred geometry is the study of universal patterns, proportions, and forms that shape the structure of the cosmos. Based in both mystical philosophy and natural law, it proposes that certain geometric principles—such as the circle, the triangle, the square, and the spiral—are not mere abstractions of the human mind, but archetypal patterns embedded in the very fabric of existence. From the crystalline structure of minerals to the arrangement of galaxies, from the spiraling of galaxies to the loops of a seashell, sacred geometry reveals the fundamental harmony that unites all levels of being, from the microcosm to the macrocosm. Historically, sacred geometry has been used in nearly every advanced civilization. In ancient Egypt, temples were constructed in accordance with geometrical harmonies to mirror the cosmic order and to serve as portals between the earthly and the divine. In Greece, Pythagoras and his initiates viewed numbers and forms as the essence of all reality, with the tetractys—a triangular arrangement of ten points—symbolizing the unfolding of the universe from unity into multiplicity. Platonic solids, which are the only five regular polyhedra that exist in three-dimensional space, were seen as the geometric building blocks of the classical elements: earth (cube), air (octahedron), water (icosahedron), fire (tetrahedron), and ether or spirit (dodecahedron). The circle is the most fundamental and infinite of all shapes, representing unity, eternity, and the divine source. From it arises the Vesica Piscis, formed by the intersection of two circles, symbolizing the intersection of spirit and matter, or heaven and earth. This sacred figure originates other key patterns such as the Seed of Life, Flower of Life, and Tree of Life, each a progressively complex map of creation and emanation. These patterns are found carved into sacred sites around the world, not as decoration, but as invocations of cosmic harmony encoded in symbol. At a more esoteric level, sacred geometry is not only the structure of physical matter but also the architecture of consciousness. Every line and angle becomes a glyph of spiritual truth. In the Kabbalistic Tree of Life, for example, the Sephiroth are arranged in a precise geometric pattern that mirrors the process of divine emanation from the Infinite (Ein Sof) into the manifested world. In Islamic architecture, intricate geometric mosaics reflect the infinite within the finite, pointing to the divine through abstraction and mathematical beauty. In Eastern mandalas, sacred geometry functions as both map and mirror—a diagram of the universe and a guide to inner stillness. The mystical power of sacred geometry resides in its ability to bridge the material and the metaphysical. Geometry is not only a tool for measuring space but a sacred science that unveils the divine intelligence at work in all things. To contemplate these forms is to enter a state of resonance with the universal order. When one meditates upon the proportions of a golden spiral or the interlocking symmetry of a mandala, the soul begins to remember its own original harmony. Sacred geometry is not a human invention, but a revelation—a language through which the cosmos speaks to itself. It is the alphabet of creation, the blueprint of form, and the silent song of order hidden in the chaos of appearances. Whether found in cathedrals or pinecones, in the fractal of a fern or the plan of a pyramid, these shapes serve as portals to remembrance. They whisper that behind all things lies a unified design, and to perceive it is to glimpse the mind of the divine.

Le Monde and Morocco: Deconstructing a Biased View of a Revered Monarchy... 11111

Aziz Daouda, 7 mon.
The newspaper Le Monde, founded on the recommendation of General De Gaulle in the context of the Second World War in 1944, is internationally renowned for its investigative journalism and analytical capability. However, it often displays a biased approach when it focuses on the Kingdom of Morocco. The article published on August 24, 2025, titled "In Morocco, an atmosphere of end of reign for Mohammed VI," symptomatically illustrates this tendency, which deserves a response by also recalling the conflictual relationship the newspaper has had with the Kingdom almost since its inception. The impression is that it is probably the fact that Morocco is a Kingdom that bothers or disturbs the paper. The relationship to monarchy, particularly from the French left, is not unrelated to this ideological stance. For a long time, Le Monde's editorial coverage of Morocco has avoided neutrality. Since the time of Hassan II, the paper frequently adopted a critical tone, sometimes unjustly severe, offering a European reading framework that often reduced the complex Moroccan political reality to a caricature. Between interpretations disconnected from reality and unfounded insinuations, the treatment of the country has often been limited to a black-and-white vision, marginalizing the concrete nuances of its evolutions and its centuries-old history. It must be reminded that the Kingdom, as a nation-state, existed long before what is today called France. It therefore has its own codes and its own evolution and worldview. The newspaper's stance, inherited from a postcolonial reading marked by a basic socialism fixed on the image of an immutable authoritarian power and a society on the brink of upheaval. Journalists seem to relive by proxy the years before 1789. Conflations and romanticized interpretations are the rule. Returning to the article, would the King of Morocco be a misunderstood sovereign? Is the Kingdom, for its part, so little known to the journalists of "Le Monde"? Would the secular Moroccan people simply be a copy of the people of medieval France? Or is it simply an ideological stance blinding the paper? The mention of an "atmosphere of end of reign" in the recent article betrays profound ignorance coupled with a dubious hypothesis. In reality, no tangible sign of decline emerges, quite the opposite. The Moroccan people show notable attachment to their monarchy perceived as an essential pillar for stability, development, and national cohesion. A simple observation of social networks would have spared the authors from such errors, for since 1999, under the impetus of King Mohammed VI, Morocco has achieved important reforms. These are advances that took France two centuries. How can one forget to mention the country’s major achievements in such a short time: - Sustained economic growth in several strategic sectors, generating jobs and sustainable prospects. - Modernization of the family code (Moudawana), a symbol of major social progress, particularly regarding women's rights. - Adoption of a transitional justice policy favoring reconciliation and healing historical wounds. - Establishment of mandatory medical coverage, expanding access to healthcare for all. - Assertive diplomacy recognized on the African continent and internationally, demonstrating a well-thought-out, forward-looking strategy. - The Kingdom is preparing to host the Football World Cup, a sign of great trust from the international community. These successes, however glaring, are overlooked by the authors because they contradict a sensationalist narrative of monarchical decline which appeals to some French circles nostalgic, under the surface, for the monarchy they killed. The article recklessly mixes rumors, outdated clichés, and baseless hypotheses, portraying power as frozen, aging, and oppressive. The author consciously ignores the multifaceted reality of a country at the crossroads of ancient traditions and sustained modernization. The depiction of a "twilight" reign reflects a condescending gaze, reminiscent of dominant stereotypes that often reduce the Arab and African world to narratives of instability and decline. Contrary to the dark picture painted by Le Monde, contemporary Morocco under Mohammed VI pursues a dynamic trajectory, marked by concrete progress and real stakes, aligned with popular expectations. Rejection is not expressed through a distancing from the monarchy, but by a demand for thoughtful, gradual reforms that respect traditions and institutions. In this context, speaking of "end of reign" stems from a mistaken reading that distorts the actual function and role of monarchy today. Here, it is essential to claim rigorous journalism based on documentary research and pluralism, finally freeing itself from postcolonial reflexes and a condescending gaze. Morocco cannot be reduced to an exotic subject of study or a testing ground for imported scenarios. More than a relic, the monarchy embodies a central lever of a nation in motion, led by lucid and committed leadership. Le Monde’s editorial past seems to weigh heavily on its analysis of current events in Morocco. By assertively stating an "atmosphere of end of reign," the article disconnects its diagnosis from the social, economic, and political realities shaping the Kingdom. The achievements show a sincere will to articulate traditions and modernity, stability and popular aspirations, in a difficult regional environment that the country has managed with discernment. By omitting these elements, favoring unfounded rumors and finished stereotypes, the text promotes an alarmist narrative that harms both truth and constructive dialogue, feeding prejudices inherited from an outdated postcolonial vision. Thus, far from a predicted decline, Morocco traces a path based on conscientious leadership, rooted in a millennia-old history and attentive to current challenges, looking towards a hopeful future. It is time for Le Monde to renew its gaze with honesty and respect, going beyond clichés and integrating the diversity of the Moroccan voice. The arrogance of an external view must never outweigh lived reality. Readers of this newspaper, as with others when it comes to Morocco, deserve balanced, non-partisan, and open information reflecting the richness and depth of a society and a Kingdom in full transformation, faithful to its institutions and its sovereign.

Ukraine and Sudan: Two Conflicts, Two Different Perspectives... 10990

Aziz Daouda, 7 mon.
The entire Western world gathered in Washington a few days ago. Since his return, President Trump has been trying to save what remains of Ukraine, and the Europeans genuinely do not want this to happen behind their backs. Unable to play a decisive role, they at least want to be present. Their credibility is at stake, and above all, their image before the rest of the world. Overheated by a Europe whose reach exceeds its power—a Europe increasingly powerless—Ukraine has endured and waged a war it believed it could win with Western support. To date, it has lost 20% of its territory, and it is far from over. Instead of dealing directly with Vladimir (Putin), Volodymyr (Zelensky) thought it wiser to seek support from those who had already been insufficient since delegating their defense to NATO, and thus to the United States. The Europeans will learn this the hard way: one cannot wage war without the means to do so. That same world remains silent about what is happening in Sudan. It is considered less “interesting.” Two generals, generals in name only, have launched a militarized competition to seize power, just days after signing an agreement to share it. Since then, the situation has deteriorated. Every day, lives are lost, women are raped, and millions of people wander the desert, their only refuge. For the Western world, perhaps—I emphasize perhaps—they are just Africans, mostly believing themselves Arabs, killing each other. The war in Sudan, particularly in the Darfur region, remains one of the most tragic and deadly conflicts since its outbreak in April 2023. This war mainly pits two rival forces against each other: the Sudanese Armed Forces (SAF), led by Abdel Fattah al-Burhan, and the Rapid Support Forces (RSF), commanded by Mohamed Hamdan Dagalo, known as “Hemedti,” former leader of the Janjaweed militias. The latter, along with their allied Arab militias, are responsible for massive massacres, especially targeting the Massalit people and other non-Arab groups in Darfur. In essence, those who consider themselves Arab are killing and driving from their lands those they do not recognize as their own. The BBC has just released an investigation and documentary on this subject, which should stir collective conscience, if any human conscience remains willing to watch. The conflict is primarily a power struggle between the two military leaders who, it should be recalled, had signed a pact to govern the country jointly. The sudden slide into armed clashes has spread to several regions, notably Darfur, where the RSF and their allies stand accused of grave abuses. The Janjaweed, militias identifying as Arab and formerly supported by former Sudanese President Omar al-Bashir, are active again under the RSF banner, committing ethnic-based violence openly. Also involved are the Sudan Liberation Movement (SLA/SLM), the historic rebels of Darfur, fragmented between Minni Minnawi and Abdelwahid Mohamed al-Nur. The scale of the massacres is terrifying. According to the UN, in Al-Geneina, the capital of West Darfur, between 10,000 and 15,000 Massalit civilians were killed between June and November 2023 by the RSF and allied Arab militias. More broadly, over 150,000 have died in two years throughout Darfur, with 13 million displaced—half the Sudanese population—pushed to the brink of famine. NGOs like Doctors Without Borders warn of imminent massacres in cities such as El-Fasher, heavily besieged. The violence also includes destruction of civil infrastructure, schools, and mosques. Systematic sexual violence is another tragic facet of the massacre. Following a deadly attack a few days ago, Doctors Without Borders just closed the only hospital still operating in Zalengei, the regional capital, making any medical activity impossible. This is not the first hospital to be forced to shut down. Despite overwhelming evidence of war crimes and crimes against humanity, the international response remains mostly ineffective. Although the United States and the UN officially acknowledge the severity of the genocide, their direct interventions and sanctions remain timid. The African Union and the UN struggle to deploy forces capable of enforcing peace and upholding international law. Arab countries exert no notable pressure on Hemedti or Burhan, the latter having long wielded significant influence in Sudan. This silence is interpreted by many observers as complicity, seen as a form of institutional racism that devalues African lives, especially those of the Massalit victims of the RSF. The fact that Hemedti and his allies claim an “Arab” identity while attacking so-called “African” groups, according to some, contributes to the indifference of Arab nations, more preoccupied with their regional dynamics than human rights. International Muslim organizations have also failed to take a forceful stand, despite frequent religious instrumentalization by the warring parties. The conflict is also marked by a profound religious contradiction: murder, injustice, and war among Muslims are explicitly condemned by Islam, except in cases of self-defense or struggle against oppression. Yet, the massacres in Darfur are regularly denounced as contrary to these principles by Muslim intellectuals and religious leaders, though these condemnations have had little tangible effect on the violence. This crisis has triggered the world’s largest current humanitarian emergency, with 13 million displaced. Access to medical care, food, and shelter remains grossly insufficient. Civilians live in extreme insecurity, caught in ethnic and political struggles manipulated by power-hungry warlords. The international community, Arab countries, and Muslim actors appear to be shirking their responsibilities, allowing this tragedy to continue in alarming silence. This situation challenges not only global collective conscience but also the real capacity of international institutions to protect the most vulnerable populations from such vast violence. The situation in Darfur and greater Sudan is a stark and urgent call for attention. The hope remains that the wars in both Ukraine and Sudan will end swiftly, as in both cases it is innocent generations paying the price of violent conflict.

Love 10974

Boucharfou, 7 mon.
Love! Love is a destiny We hardly choose the moment to love It happens one evening or one morning It happens by pure chance It leaves you confused and haggard One day when you least expect it You didn't see it coming from afar It happens in the blink of an eye... Without an appointment... It makes you soft... It makes you lose your mind... It makes you run away from home Like fire, it burns you with passion Love at first sight is legion You'll get your share, your ration Without logic... But it's beautiful despite everything we endure It's a pure feeling When it's sincere It's magical It's fantastic Despite its pains and sorrows, its sleepless nights Until morning It's the elixir of life It's endless ecstasy... It happens to you by magic... Content in loving takes you away from everything... It besieges you from everywhere! It takes over! It will drive you crazy sooner or later!!! Dr. Fouad Bouchareb El Medano / Tenerife August 24, 2025 Inspired by a text by Jalal Eddine Erroumi Arabic and Arabic All rights reserved

Greater Israel: A Threat to Peace and Stability... 11678

Aziz Daouda, 7 mon.
The past few weeks have been marked by rather disturbing statements from certain Israeli leaders, reigniting the fundamental debate around the borders of the Hebrew state. Since its creation in 1948, following a UN decision, Israel has never officially and permanently defined its borders—a unique situation that undermines regional stability as well as the credibility of international law. This absence of clear demarcation has severe consequences for a climate already marked by deep mistrust, both within the region and beyond. This situation is often exploited by those who do not stop calling Israel a "cancer" in the region. Unlike the majority of states, Israel did not specify its borders in its declaration of independence. The lines recognized internationally today are those of the 1949 armistice, known as the "Green Line," but they have been constantly altered by wars and territorial expansions, notably after the Six-Day War in 1967. Since that date, Israel has occupied the West Bank, annexed East Jerusalem and the Golan Heights, while Gaza Strip, occupied and then evacuated in 2005, remains subjected to strict control. Following recent developments consequent to October 7 and Israel’s disproportionate response, the current government no longer hides its intention to proceed with a new annexation. These recent declarations revive tensions, notably with references to "biblical borders." There is only one possible interpretation here: the outright annexation of the West Bank and a direct threat to neighboring countries. Statements by Israeli Prime Minister Benjamin Netanyahu, Minister Smotrich, and other coalition members demonstrate a desire to maintain confusion, especially as ultranationalist voices continue to invoke the notion of "Greater Israel." This concept, based on religious texts, encompasses territories far beyond internationally recognized borders, potentially extending over the West Bank and even parts of Jordan, Lebanon, Syria, and Egypt. This is all the more worrying as this position faces only ineffective or inaudible denunciations from Arab countries, weakened by repeated divisions and contradictions within Palestinian ranks, exhausted by the sabotage of initiatives on both sides, and aggravated by the barely disguised interventionism of Iran, which has succeeded in bribing a Palestinian faction that weakens the cause, undermining any possibility of peace. This faction, so radicalized, has become an objective ally of Israel and is labeled a terrorist group. Simultaneously, there is the complicit inaction of Western countries, who plead only half-heartedly against various abuses. Underlying this is an anachronistic construction, a 19th-century invention aimed at masking centuries of Christian antisemitism—whether Catholic, Orthodox, or Protestant: Judeo-Christianity. This striking conflation serves to oppose Western civilization to the rest of the world, notably the so-called Arab world. By this conflation, at least in appearance, a hatred that has persisted since the first Christian martyr Stephen, stoned by the Pharisees, is buried. A hatred that has never ceased. Faced with this imbroglio, there is nothing but the chronic impotence of the UN. The question of respect for international law and the definition of Israel’s borders should pose a major challenge to Western powers, especially the United States. Historically, the UN was at the origin of Israel’s creation with Resolution 181 of 1947, but today it proves powerless against the country’s expansion and voluntary absence of border delimitation. Resolution 242, demanding withdrawal from territories occupied in 1967, has never been implemented, just like all resolutions involving the Hebrew state. Western countries, though allies of Israel and holders of significant leverage, have so far refused to compel Israel to comply with international norms, limiting themselves to diplomatic calls for the resumption of negotiations and recognition of a Palestinian state, especially since the beginning of this summer. To this, Israeli leaders respond with categorical refusal and an intermingling of antisemitism with opposition to or criticism of a government’s politics. For the current government, there is no room for maneuver: either one accepts the Israeli diktat, even when it involves violations of international law and denial of Palestinians’ human rights, or one is antisemitic. People forget that Palestinians are Semites too... This generates deplorable tensions with unfortunate consequences for many countries, as De Gaulle might have said. If not stopped, these recent developments will undoubtedly increase the risk to global stability. Until now, popular dissent in the region has been controlled, even prohibited, but for how long? The absence of recognized borders and the normalization of using religious narratives to legitimize possession of illegitimate lands constitute a direct threat to regional and global stability. To dare evoke "Greater Israel" is to legitimize expansionist aspirations, stir fear among neighbors, and fuel instability. In his recent speeches, the Israeli Foreign Minister does not hesitate to present the possibility of a Palestinian state as an existential threat to Israel. The current government does not want a Palestinian state, which remains the only foreseeable and logical solution for Israel’s very security, while maintaining ambiguity over territorial outlines can only perpetuate the conflict and block all prospects for lasting peace. Beyond the strategic and religious considerations, it falls to the international community, particularly Western countries, to take responsibility and finally demand that Israel define its borders in accordance with international law, as is the case for every other state. Without this perspective, any political solution to the Israeli-Palestinian conflict will remain a dead letter, with the ongoing risk of global conflagration. Israeli citizens must also take their responsibility. Continuing to vote for extremists is in no way a guarantee of security but rather a threat to the future of the children on both sides, even though a life in peace is possible. Many Israelis know this and shout it with all their might, but their calls remain unheard. It is with them that peace must be built, and they are numerous within Israel itself and across the world, particularly in the United States.

N’Djamena-Kousséri Half Marathon: A Message for the UN and Everyone Working for Peace in the World 11752

Aziz Daouda, 7 mon.
Next September, more precisely on the 6th, an exceptional half marathon race will bring together the people of Kousséri, Cameroon, and N'Djamena, the capital of Chad. The athletes will start in front of the N’Djamena city hall and head towards Kousséri’s town hall, crossing the border between the two countries without any customs checkpoint or stop. On the contrary, authorities from both countries are collaborating to ensure that runners are supervised and secured on both sides under the best possible conditions. This will already be the third edition of this unprecedented race. This sporting event, largely sponsored by the African Athletics Confederation, goes beyond simple competition: it embodies a powerful symbol of rapprochement and reunification of the peoples of Central Africa, highlighting the deep human dimension of such an initiative. Indeed, the populations on both sides of the border share so much in common that this administrative boundary, a colonial legacy, cannot separate them. The strength of sport as a vector of unity is a slogan and a value we repeat on every occasion. But how many sporting events can truly embody it on the same scale as this unique race in the world? Sport, by its universal nature, has the rare power to transcend cultural, political, and social barriers. But here, this is the only sporting event where it transcends borders. In the border region between Cameroon and Chad, it is actually one and the same people who live here. Circumstances have made them two populations belonging to two different countries. On both sides of the border, people share history, traditions, and common challenges. In this context, which is not unique to this central African region, this half marathon represents far more than a simple endurance challenge. It is a bridge between communities often separated by artificial borders inherited from the colonial past. Running together, across spaces that connect these two neighboring cities, symbolizes the will to overcome historical divisions. Every step is an invitation to solidarity, mutual understanding, and the celebration of shared values such as respect, brotherhood, and peace. Kousséri and N'Djamena, though geographically close, have often been distanced by political tensions or administrative differences. But on the ground, in the heart of this race, the differences fade away. Runners, whether amateurs or professionals, from here or abroad since the race is international, share the same goal: moving forward together. This sporting initiative also allows the meeting of communities, families, youth, local leaders, and institutional actors from both countries. It encourages cultural, economic, and social exchanges, paving the way for more sustainable partnerships and regional stability. Here is a genuine message of hope for peace and reconciliation that the UN should hold up as an example, especially in the face of those who waste fortunes on endless conflicts. Examples are abundant... The Kousséri-N'Djamena half marathon sends a clear and inspiring message: despite borders and differences, it is possible to build human bridges, consolidate lasting peace based on mutual understanding and cooperation. In a world where ethnic and political conflicts often divide peoples, these moments of sporting gathering illustrate the power of dialogue and reconciliation. They express deep humanism, where each step taken on the ground is a step toward fraternization, toward rapprochement, toward a shared future. Beyond athletic performance, the half marathon between Kousséri and N'Djamena on September 6th is a true celebration of human unity. By bringing together peoples with close origins yet sometimes divided, it invites reflection on our ability to overcome the borders that separate us to prioritize what should unite us: brotherhood, peace, and hope for a better world. **The Human Dimension of Rapprochement and Reunification of Peoples finds a true embodiment in the N’Djamena-Kousséri Half Marathon, Bridge of Hope.** For those who understand, greetings.

Ley Lines: The Invisible Currents of Earth’s Sacred Geometry 12048

Tupan, 8 mon.
The concept of ley lines suggest the existence of invisible pathways of energy that crisscross the Earth, forming a network of subtle energy, ancient alignment, and spiritual resonance. Though the term “ley line” was first coined in 1921 by the English antiquarian Alfred Watkins (1855-1935)—who noticed that many ancient sites in the British landscape aligned along straight tracks—the concept is even older, echoing geomantic traditions across cultures that recognized the Earth as a living, breathing being with its own circulatory system of sacred force. Basically, ley lines are believed to be channels of Earth's energy—similar to meridians in Traditional Chinese Medicine (TCM)—which connect sites of spiritual, astronomical, and historical significance. These may include standing stones, megalithic temples, pyramids, cathedrals, burial mounds, and crossroads. In the East, these currents are known as dragon lines or "lung mei" in Chinese geomancy (feng shui), while in South America, the Inca referred to similar energetic pathways as "ceques", radiating outward from the Coricancha Temple in Cusco. From an esoteric standpoint, ley lines are neither arbitrary nor merely symbolic. They are understood to follow the electromagnetic shape of the planet—interacting with telluric currents, magnetic anomalies, and planetary grid systems. At certain points where multiple ley lines intersect, energy becomes concentrated, forming what are known as power nodes or vortex points. These nodes are believed to amplify consciousness, enhance ritual, facilitate spiritual contact, and sometimes thin the veil between the seen and unseen worlds. Places such as Stonehenge, the Giza Plateau, Machu Picchu, Glastonbury Tor, and Mount Shasta are frequently cited as residing on these potent intersections. Mystically, ley lines represent more than geological curiosity—they are conduits of planetary consciousness, arteries of Gaia herself. In Hermetic and occult traditions, the Earth is viewed as a macrocosmic body, complete with chakras, nadis, and energetic organs. Just as the human body channels prana through subtle pathways, so too does the Earth transmit vital energy through her leys. To walk these lines consciously, or to work magically upon them, is to participate in the planet’s own alchemical process—aligning human intention with terrestrial intelligence. In this context, the concept of ley lines resonates with the Gaia Theory, proposed by James Lovelock (1919–2022) and Lynn Margulis (1938–2011). This theory pictures Earth as a self-regulating, living system in which the biosphere, atmosphere, geosphere, and hydrosphere are deeply interconnected. Just as Gaia Theory suggests that the planet maintains balance through feedback loops, ley lines can be seen as subtle energetic channels through which this regulation occurs. From an esoteric perspective, these currents mirror Gaia’s own physiological processes—arteries circulating life-force and sustaining the interdependence of all beings within the planetary organism. Many practitioners of geomancy, dowsing, and ritual magick believe that ley lines can be activated or aligned through offerings, ceremonies, sound, and sacred architecture. Temples and churches built upon these lines often reflect celestial alignments, forming a harmony between heaven and earth. Some traditions hold that ancient initiates placed monuments at ley crossings not merely as markers, but as resonant structures designed to stabilize or modulate the flow of planetary energy. There is also a mythical and cosmological layer to ley line theory. In Arthurian legends, Glastonbury is not only a place on a map but a threshold to Avalon—an invisible world accessible through altered states or alignment with the land’s living current. In this way, ley lines serve as the nervous system of a planetary intelligence, a kind of spiritual cartography through which initiates navigate both terrestrial and cosmic realities. Though scientific consensus does not validate ley lines as measurable phenomena, their enduring presence in sacred geography, myth, and ritual suggests they function on a level beyond conventional empiricism. They invite the sensitive and the intuitive to perceive the Earth not as inert matter, but as a divine organism—alive, aware, and in communion with those who learn to walk her lines in reverence.

Legislative Elections 2026 in Morocco: A Democratic Challenge Driven by Royal Initiative 11607

Aziz Daouda, 8 mon.
- Politics - Society -
3 min read.
His Majesty King Mohammed VI has officially tasked the Ministry of the Interior with preparing the 2026 legislative elections. This decision, announced in the 26th Throne Speech, represents both a solemn directive and a particular vote of confidence in the ministry. By the end of the year, the ministry is expected to have finalized the legal and organizational framework for the election. Following this, Mr. Abdelouafi Laftit convened the main political parties for inclusive consultations aiming to guarantee a "model," transparent, and credible election, in accordance with royal instructions. This approach reflects a clear desire to strengthen the organization of elections by removing them from the direct influence of the government, particularly its head, Mr. Aziz Akhannouch, who is also president of the RNI party. This party is seen as having significant influence over the electoral process. Entrusting this mission to the Ministry of the Interior, recognized for its role as an institutional arbiter, aims to limit direct political interference and prevent any attempt to capture the vote by certain actors in power. During the meeting, the minister emphasized the necessity for the elections to be "exemplary" and suggested that significant effort would be made to meet democratic and institutional expectations—implying that everything will be done to strictly implement the royal will, while distancing from all political factions. A new electoral code specific to the House of Representatives is therefore being prepared, with an adoption planned before the end of 2025. The ongoing reflections and discussions address several key areas: updating or simplifying voter lists, with reliance solely on identity cards to identify voters; the moralization and regulation of campaign financing through stronger control, possibly including caps on candidate and party spending. Better transparency and a review of electoral districts based on the latest census are also on the agenda. The issue of the number of polling stations—which exceeded 40,000 in the last election—should also be discussed, as well as the representation of approximately 6 million Moroccans living abroad. The current voting system, based on proportional representation by lists, could also be reconsidered to address shortcomings observed in 2021, particularly the tendency to favor "kingmakers" of deputies and local clientelism, often fueled by money. Within the political sphere, there is rather a radio silence. The impression is that political parties are either indifferent or strategically cautious. The debate and torrent of ideas are thus taking place among commentators and other writers. There is a shared feeling that things must change if political life is to regain meaning. This is what His Majesty desires. The introduction of a two-round single-member district voting system is one frequently cited idea as a possible way to reduce the influence of money and traditional networks of power. This voting method, never experimented with in Morocco, would favor a vote focused more on individuals than on party lists, thus strengthening democracy through better citizen mobilization and greater representativeness. So far, citizens have often been surprised by unnatural alliances formed after the vote, leaving voters without control over the final configuration. The two-round system has the advantage that any negotiation or alliance between parties occurs between the two rounds, at a time when citizens can still intervene by casting a second vote. This profound electoral reform could respond to a major challenge: citizens' disenchantment with politics, shown by high abstention rates, fueled by perceptions of insufficient renewal, party inefficiency, and therefore of elected bodies. To succeed, reform must go hand in hand with efforts by parties to renew their approaches, attract youth seeking alternatives, and rekindle popular interest in voting. Moroccan political parties have historically had an ambiguous relationship with voters beyond their traditional bases. They even seem to discourage mass participation in the electoral process, fearing that their often small membership, relative to the statutory electorate, would be diluted. The PJD came to power with only 1.3 million votes, about one-tenth of potential voters. Some parties hold parliamentary groups despite having obtained only around 200,000 votes or less. Parties are sometimes seen as unrepresentative and tainted by corruption accusations. However, they have a pragmatic interest in mobilizing their core voters to retain their political weight and public funding. The prospects for a dynamic electoral campaign today appear limited by a certain apathy among political actors, hindering the expected democratic momentum. Regarding the two-round single-member vote, although it might structure the political landscape around two major poles and encourage clearer alliances, it alone cannot neutralize the influence of money, networks tied to local leaders, or clientelism. This system could even exacerbate artificial polarization, marginalize smaller parties, and allow hidden alliances between major parties, harming transparency and democratic legitimacy. Risks also remain concerning lower participation between rounds and the complexity of changing voter opinions, potentially opening the door to strategic manipulations. Thus, complementary reforms are essential, notably in campaign finance transparency, the moralization of the electoral process, and control over local clientelism, to guarantee fairer and more credible political competition. The royal decision to entrust the Ministry of the Interior with election management, inclusive dialogue with parties, and the declared will to moralize the process demonstrate a strong ambition for profound reform toward a fairer, more equitable, and trustworthy election. The voting system remains central to the debate, but the success of the 2026 legislative elections will also depend on the ability to reinvent an electoral and political system capable of mobilizing citizens and establishing trust in Moroccan democracy. Citizens are also called upon to embrace greater honesty and responsibility.

Ibtissam, please : Allah is Allah... 11773

Aziz Daouda, 8 mon.
- Politics - Society - Lifestyle -
3.2 min read.
Recently, Ibtissam Lachgar, who calls herself an activist, wore a T-shirt of no value, except that she deliberately intended to insult millions of Moroccans and undoubtedly many believers, Muslim or not. God is the omniscient Creator, regardless of religion or rituals. Madam found it clever to display a T-shirt with a strange inscription, not at all amusing: an offense to the divinity. No, madam, Allah is Eternal without beginning or end, beyond time. He is Almighty, and His power is infinite and absolute. He is Merciful, full of compassion and kindness towards human beings, including you. What did you have for breakfast that morning, madam? By this useless act, you seem to have forgotten that faith is also a fundamental right. Americans, whose modernity cannot be denied, claim it to the point of engraving it on their dollar bill. Belief in God, in Allah, is a fundamental, universal, immutable pillar. To say or imply mocking or even simply disrespectful words towards what is sacred in the collective consciousness is to hurt deep sensitivities. It is an affront to the spirituality of billions of people. Yes, it is important to remind that everyone is free to live their life and love whom they want. However, there is one condition: not to unnecessarily offend others. Inventing an impromptu epithet for Allah goes far beyond personal debates linked to sexual orientation: it harms the deep faith of billions of people, including the 36 million Moroccans. This provocation cannot be considered a mere wit or a brave claim: it is a misstep that threatens harmony and social cohesion. Indeed, God does not need anyone to defend Him, much less my humble self, but admit that God is everywhere, simply present in every believer outraged by your lowly stylized statement, which is not freedom of expression but a qualified insult. It is billions of believers you insult with your superfluous act. Moroccans who strive to make their country a state of law also want social peace and cohesion to be fully preserved, within necessary limits to freedom of expression. This freedom can be neither absolute nor without red lines, and this is a genuine protection. Elsewhere, where the state is less protective, a provocation like yours would have caused far worse consequences for you. My generation, and those that followed, have fought extensively for freedom, notably the freedom to express oneself, develop ideas, and help society evolve and emancipate within a civic framework. But madam, yes to freedom, but within respect for laws freely chosen by the majority. This is the foundation of democracy: adopting the will of the majority, even if very narrow. In 2011, it was broad enough to set supreme rules and strives to respect them at all costs. You must understand that freedom does not mean unlimited license. Democracy is based on a constitution and laws adopted by the people themselves. These laws define what is acceptable in public space. Your supporters, Mrs. Lachgar, often foreigners or fringe elements, must understand that it is Moroccans who decide on their laws, according to their history, culture, and values. It is not up to minorities, even vocal ones, or foreigners to this secular context, to redefine the rules of coexistence in a sovereign country. Yes, activism is vital and contributes to progress and the pushing of boundaries, but not sterile and counterproductive provocation such as you have just committed. It is also fair to acknowledge that Morocco has tolerated peaceful advances in favor of sexual minorities. Some of your acquaintances know this well. Debates, demands, and defense of individual rights are permitted, within legal and social frameworks. But when a public figure—as you are with your MALI—takes a "step too far" with a shocking gesture against the very essence of religion, this constitutes an unnecessary provocation, all the more serious when occurring in a sensitive period. You are a declared repeat offender who has so far gotten away with it. This shows a tolerance, albeit relative, but tolerance nonetheless, towards movements as marginal as yours. Minorities have always existed and always will, but you should understand that cohesion is a heavy responsibility of the state, and it is unacceptable to play with such a sovereign prerogative with multiple facets. Your arrest or administrative detention should not be seen solely as a sanction but rather as a protective measure. Would you have taken a few steps in public space with your T-shirt without becoming a target for a probable violent extremist, ready to resort to illegality? On the very day of your counterproductive gesture, police services uncovered yet another vehement extremist, ready according to his ideology to restore a "perfect world" where people like you have no place. It escapes you that Morocco firmly fights all forms of extremism, religious or ideological, and is an ideal target precisely because it accepts differences and diverse orientations, because it does its best to leave room and space for everyone. Freedom to think and live is precisely the opposite of extremism, whatever form it takes. Protecting social peace also means protecting those who sometimes unconsciously or knowingly contribute to destabilizing it, as you do. You may not know, but in France, a mayor had to suspend the screening of the film "Barbie," which promotes homosexuality, under pressure from some inhabitants of his municipality. This shows that even further north, there are still hostile reactions to your orientations. Morocco is a nation rooted in strong historical, cultural, and religious values, with certainly some hypocrisy. This is not a flaw but possibly a true asset. Individual freedom must be exercised within the framework of respect for democratically defined values and laws. Your mistake was to cross these boundaries, thus shaking one of the indisputable foundations of Moroccan identity. It is up to everyone, Moroccans and residents, to respect the country's tranquility and allow everyone the freedom to live in peace, without provoking or dividing.

Confiscated Freedoms: El Harrach and Tindouf, Two Faces of the Same Oppression... 12456

Aziz Daouda, 8 mon.
It was while reading, moved, the heartbreaking letter from Algerian writer Boualem Sansal, addressed ultimately to everyone, that the idea for these few lines came to me. In this letter, written from El-Harrach prison, Sansal fiercely denounces the political repression and arbitrary incarceration imposed by the Algerian regime. This denunciation quickly made me think of the tragic situation of the population confined by the same regime for nearly fifty years in the Tindouf camps in Algeria. My thoughts wandered randomly between the zealots who are there, like my high school friend Sadati, bearers of a chimera; those who stay there without even knowing why; those who have aged there; those buried there; and those born there. It is on these last that my thoughts particularly lingered. The Tindouf camps shelter a few thousand young people born in exile, rather exposed where their parents ultimately did not choose to be, under extremely harsh conditions. For many, they are not even originally from the coveted lands nor bear any claim. They mainly depend on humanitarian aid, live in total precariousness, and see their well-being deteriorate, while those living just a few miles away enjoy abundance, comfort, and rights. They did not ask to be there and dream, like all their peers, of a better life, which truly exists on the other side. Unlike a traditional prison with visible walls, like El Harrach, the Tindouf camps are an open-air prison, a constrained space where these youths are held without trial, without hope of freedom, nor any possibility of returning to their homeland—not by their own choice, but that of their jailers. The common point between El Harrach and Tindouf: the sordid game of a military regime from another era. This prolonged situation strikingly evokes the deprivation of freedom suffered by the detainees of Tindouf and the Algerian political prisoners Boualem Sansal describes in his letter. Both embody the same silenced voice, the same hope confiscated by the whims of officers who only carry the name, and by a military caporalism that, since 1962, continuously invents enemies, uses torture, repression, and deprivation of fundamental rights to maintain its grip on one of the richest countries in the world. This regime has stifled all democratic expression, from annulling election results to the spectacular assassination, broadcast live on television, of President Mohamed Boudiaf, sending a message of terror to the whole people. Recently, it brazenly repressed the peaceful Hirak protests and imprisoned their leaders. This regime no longer hesitates to mistreat even its most loyal servants. Randomly, prime ministers, ministers, high dignitaries, businessmen, generals, and journalists, even foreigners, find themselves subjected to quick trials where only the voice of their master resounds. They end up in the same prison, the famous El Harrach. In his letter, Sansal expresses the physical and moral pain of a man imprisoned for having evoked history, dared to defend justice and dignity. His words carry the voice of all those whom the regime seeks to silence. This captive voice painfully echoes the fate of the youngsters held in Tindouf, also deprived of their most basic freedoms and condemned to endless waiting in a desert environment, hostile and hopeless. Far from being a mere analogy, this comparison reveals a universal reality: whether behind bars or in the vast inhospitable desert, deprivation of freedom, forced exile, and broken hope remain the instruments of relentless political oppression. For these youths, the "march through an endless desert" is both a physical ordeal marked by extreme poverty, scorching heat, and isolation, and a metaphor for their quest for identity, dream of regaining their freedom, and joining the motherland. Beyond denunciation, in his letter, Sansal makes a solemn appeal to France, asking it not to sacrifice its values on the altar of mercantile contingencies. The same appeal is addressed to the international community, on behalf of the young detainees of Tindouf, so that human rights principles are not sacrificed on the altar of geopolitical interests. This appeal is all the more relevant facing the situation of these youths, many of whom are not even originally from the Moroccan Sahara but are still imprisoned in a situation of exile and oblivion. Thus, behind two different walls, a prison cell and undocumented, unrecognized refugee camps, lies the same tragedy: human beings reduced to waiting, to deprivation of liberty, and to a silent struggle not to disappear. This convergence highlights the urgency of strong humanitarian and political action to end these imprisonments so that freedom of thought, of living, and of deciding one’s own destiny is never again captured by an oppressive political machine, devised and implemented by an anachronistic military staff. Thank you, sir, for awakening in me this fiber of compassion, even pity, for young people who deserve to live a better future. I take here again Boualem Sansal’s words, which I address to the youth imprisoned in Tindouf: *"Fear is a prison larger than the one where I find myself, and it is harder to break. But I know that one day, the wall will fall. Dictators always end up falling."* Youth of Tindouf, You will break the barbed wire, you will cross the checkpoints to return home by the strength of your character and the power of your will. Your country, that of your ancestors, the Kingdom of Morocco, awaits you; the future opens its arms to you; life will smile upon you for eternity, you will taste freedom there, the joy of living, of building yourself and of ensuring a happy future for your children. Your dreams will come true there and your ambitions will be realized. You will be the continuation of your ancestors in a diverse and powerful nation as it has been for centuries. You will help enrich humanity by your knowledge, your creativity, your genius. You just have to dare.

The Seven Chakras: A Metaphysical Anatomy of the Soul 13497

Tupan, 8 mon.
Throughout the ages, esoteric traditions, yogic sciences, and mystical philosophies have described the human being as more than flesh and bone—as an energetic organism with subtle centers of power, perception, and spiritual potential. Among these systems, the doctrine of the seven chakras stands as one of the most refined and symbolically rich models of inner transformation. These chakras—meaning “wheels” in Sanskrit—are vortexes of energy located along the body axis, each responsible for specific aspects of consciousness, physiology, and spiritual evolution. From the densest energies of survival to the most ethereal states of divine union, the chakras form a ladder of ascent, guiding the soul towards enlightenment. The Root Chakra (Muladhara), located at the base of the spine, is the foundation of the entire energetic system. It governs physical survival, grounding, and the instinct for self-preservation. Associated with the element earth, it links the individual to the material world and the ancestral lineage. When balanced, it grants stability, trust, and a strong connection to one's body and environment. When blocked or deficient, it manifests as fear, insecurity, or disconnection from the physical plane. Spiritually, Muladhara represents the coiled energy of potential—the kundalini—awaiting its ascent through the higher centers. The Sacral Chakra (Svadhisthana), situated just below the navel, is linked to creativity, sexuality, and emotional fluidity. Associated with the element water, it reflects the soul's capacity to feel, to relate, and to generate life—physically, artistically, or spiritually. It is the seat of desire, pleasure, and procreation, and its energy is relational, connecting the self to others through intimacy and shared experience. When in harmony, it allows the free expression of emotion and creative force. When imbalanced, it may result in emotional instability, guilt, or addictive tendencies. Svadhisthana is where passion and refinement meet. The Solar Plexus Chakra (Manipura) is the center of personal power, will, and self-definition. Aligned with the element fire, it is related to transformation, ambition, and the assertion of the individual will. It is through Manipura that one develops a clear sense of identity and the strength to act upon purpose. When balanced, this chakra radiates confidence, motivation, and integrity. An excess may produce domination or pride, while deficiency results in passivity or low self-worth. Spiritually, Manipura is the alchemical forge where ego begins to be disciplined and transmuted into conscious intention. The Heart Chakra (Anahata) is the gateway between the lower and upper chakras, and the center of unconditional love, compassion, and spiritual empathy. Associated with the element air, it expands the sense of self to include others, fostering connection, forgiveness, and inner peace. An open Anahata transcends personal desire and embraces unity, allowing one to love without attachment and to serve without self-interest. Imbalances may manifest as emotional coldness, grief, or over-dependence. Spiritually, this chakra is the sacred rose of divine love, unfolding toward the eternal. The Throat Chakra (Vishuddha) governs expression, communication, and the power of the word. Linked to the element ether (or sound), it represents the capacity to speak truth and to manifest thought into form through language. It is also the seat of inner listening and alignment between inner truth and outer expression. When open and balanced, Vishuddha enables authentic speech and artistic expression. When blocked, it may result in silence, dishonesty, or miscommunication. At the spiritual level, it is through this center that the magician, mystic, or initiate learns to wield the sacred word—the logos—as an instrument of transformation. The Third Eye Chakra (Ajna), positioned between the eyebrows, is the seat of inner vision, intuition, and higher perception. It transcends rational analysis and opens the gates to symbolic insight, dreams, and clairvoyant awareness. Associated with the light element or pure mind, it integrates the polarities of logic and imagination, allowing one to perceive patterns, archetypes, and spiritual truths. A balanced Ajna chakra produces clarity, insight, and an awakened inner compass. Imbalance may cause delusion, fantasy, or disconnection from reality. Mystically, Ajna is the eye of the soul, through which one perceives the invisible architecture of the cosmos. The Crown Chakra (Sahasrara), located at the top of the head, is the highest center of consciousness, representing union with the Divine, cosmic intelligence, and spiritual liberation. Unlike the other chakras, Sahasrara is not governed by an element but by pure consciousness—chit—itself. It is symbolized by a thousand-petaled lotus, forever unfolding into infinity. When this chakra is fully awakened, the individual transcends ego and merges with universal will, experiencing profound bliss, silence, and liberation. Imbalances may manifest as spiritual disconnection, nihilism, or excessive intellectualism. At its highest vibration, Sahasrara is not a center of power but a doorway to the return to the Source. Together, the seven chakras form a living mandala of human potential. They are not merely energetic centers but evolutionary thresholds, each inviting the soul to purify, awaken, and integrate aspects of the self on its path toward unity with the divine. When harmonized, these chakras become a ladder of light—a sacred ascent from survival to transcendence, from matter to spirit. The awakening of the chakras is thus not an end in itself, but a means of returning to wholeness, where the human becomes a conscious expression of the infinite.

Genesis... 15738

Aziz Daouda, 8 mon.
I greatly enjoy looking out windows, any windows. Windows have always offered me a picture of life. A picture that constantly changes, a picture that I alone see before it disappears forever. Maybe that is where my taste for the ephemeral comes from. It is my only certainty. What I am also sure of is that it comes from the fact that as a baby and young child, my mother would place me by the window where I would hold onto a grille. An opportunity to be both inside and outside at the same time and to let her go about her many responsibilities as a housewife. It was a traditional Moroccan grille, typical of ours. Today, I have reused that same grille design on the windows and balconies of my house. I have in fact remained my mother’s eternal child, no doubt like we all remain so, but probably differently, otherwise, uniquely. The window is an escape from the cramped space of the house. In fact, all houses are cramped. The house, paradoxically despite its smallness, is a space of freedom, intimacy, and security. It is also a space that distances the horizon and makes it sublime. The window allowed me to raise my head and look far. As far as this window allowed me to see. The house cultivates the dream; the window waters it. On the evening my mother passed away, I stood by the window. It seemed to me I heard her voice again speaking from afar to reassure me. My mother loved me very much. She did not say it, but made me feel it through the tone of her voice, her gaze, and a slight smile at the corner of her lips. A smile she had a special secret to. My mother’s smile was genetic. I clearly saw she inherited it from my grandmother—Cherifa Lalla Zhour had the same smile. My mother was not expansive. She extended her love to my children later, and I felt it. I was her eldest, her first female experience, her first pains, her first childbirth, the first baby cry to her ears. I owe my mother much: the sensation of a pencil in hand, the touch of the softness of paper before writing on it, the taste for reading and the pleasure of manual work. My mother was among the first classes of the modern school in Fès. My maternal grandfather, Si Ahmed Ben Ali, had the wisdom to send her to school against the opinion of people at the time—family, neighbors, and onlookers. She traveled a long distance from Saqaet El Abbassyine to her school. It was in Fès j’did, a neighborhood of great nationalists, intellectuals, artists, and state clerks: Bahnini, Benbouchta, Moulay Ahmed El Alaoui, Ahmed Chajai, and many others. It is the stronghold of Wydad of Fès. I have many wonderful memories of Saqaet El Abbassyine. From time to time, I go for a walk there to recharge myself. The dilapidation of Bab Riafa, the sad passage by Lalla Ghriba to reach Saqaet El Abbassyine, the continuation by Sidi Hmama to arrive at Qobt Assouk, saddens me every time. So, to soothe my pain and sorrow, I go and sit at Bab Boujloud to enjoy a good glass of tea prepared in a traditional samovar, under the famous mulberry tree. The magic of Fès is unmatched. My father, on the other hand, was affection in the absolute. The exemplary man. The man who forged my pride and committed my life to serving the country. Moroccan at heart, attached to the land of his ancestors. Proud to have been an active nationalist against the protectorate. He spoke of his people’s struggle against French soldiers. He kept fresh memories of the fights of Bou Gafer and the brave battle of his people. He was happy to have served his country but also disappointed with the evolution of some things. He said that we were losing our soul with the decline of our attachment to ancestral values; remembered by all the families of old Rabat who still recall him for having treated their children and eased their pains. He passed away certain that Morocco could have done better. He remained attached to his parents and adored them, attached to his native land that he visited every year, attached to his people to whom he offered land to expand the Sidi Daoud cemetery, his forever village, today swallowed by a soulless Ouarzazate. I am not surprised. My father is a direct descendant of Sidi Daoud, a Sufi Sheikh and great scholar who left many works including the famous *Oumahat Al Wataeq, Al Mountafaa Bih Fi Anawazil*. My father loved Rabat and its beach. It was there he saw the sea for the first time in his life, coming from the other side of the Great Atlas, which climate change is now altering. It was at the Rabat beach that he learned to swim. Today, his grave overlooks that beautiful beach and ocean. His resting place is bathed in the sea air that blows continuously over the hilltop, the final abode of thousands of souls at rest, of lives both rich and less rich, and of memories forever lost. The cemetery tells a lot about the place we give to our dead, and it does not speak well of us. So, like my brothers and sisters—Jalil, Moughni, Rajae, Atika, Abdelmoutaleb, Elhoussein, Soumaya, I am a kind of accident of nature. A father from Ouarzazate marrying a girl from Fès; that was rare. It was 1950. The maternity hospital where my lungs filled for the first time with air and where I cried out announcing my coming to life is still there. It was Tuesday, 11:37 am, May 15, 1951. Each time I pass by, something brings me back to memories I have created from my mother's stories. I see again her pride and my father's joy at my birth. By chance, on the way to bury my mother, and years later my father, we passed along the Almohad wall. The historic maternity hospital of Rabat is just behind. The circle was thus completed. My mother's name was Lalla Amina Makhloufi and my father’s Ahmed Belhoucine El Ouarzazi. The civil registry attendant gave him the surname Daouda, probably because he was born in Sidi Daoud or simply because that person had been influenced by a stay in sub-Saharan Africa...

Stray dogs and cats: a growing challenge for public health and urban peace in Morocco... 17971

Aziz Daouda, 8 mon.
- Politics - Society -
2.9 min read.
The proliferation of stray dogs and cats in the streets raises major challenges for urban quality of life and even more so for public health. As their numbers increase exponentially, the consequences are multiple: noise nuisances, risk of accidents, spread of diseases, and a sense of insecurity for many citizens. A notable aspect of this issue is the significant difference between the social perception of cats and stray dogs. Cats, often perceived as less aggressive, are generally not considered harmful. They are abundantly fed in public spaces by individuals, sometimes due to so-called religious beliefs. According to some, Muslims should show compassion towards cats, which would explain a certain social tolerance towards them. They thus benefit from some benevolence and are extremely numerous, living and multiplying in public spaces without being disturbed; on the contrary, shelters are often provided to help female cats give birth peacefully. In contrast, stray dogs do not receive the same treatment. Many people suffer from cynophobia (fear of dogs), a quasi-cultural phenomenon. More often perceived as a threat, especially because of their ability to attack, they are generally criticized. This negative image has been reinforced following several serious incidents in recent years: violent attacks resulting in serious, even fatal injuries have marked public opinion and increased concerns. The massive presence of these stray animals has direct repercussions on public health. The absence of veterinary control and regular sanitary interventions promotes the spread of diseases transmissible to humans. Stray dogs and cats can carry highly contagious and serious diseases. This issue is even more worrying in dense urban areas where contact between animals and humans is frequent. Children, in particular, are especially vulnerable to bites or scratches, as well as to the infections that may result. The health risk is therefore extremely concerning, especially since many diseases can be transmitted to humans. 1. Rabies: a deadly viral disease mainly transmitted by the bite or scratch of an infected dog. It remains a major public health problem in several regions despite vaccination campaigns. Nearly 400 cases and 20 deaths are recorded each year. Four recent death cases have been widely reported. 2. Toxoplasmosis: an infection caused by the parasite Toxoplasma gondii, transmitted by contact with contaminated cat feces, notably via litter. Generally mild, it poses a serious risk for pregnant women, potentially causing fetal malformations. 3. Leptospirosis: a bacterial disease transmitted by the urine of infected dogs, which can cause serious infections in humans. Between 2005 and 2017, 372 cases were declared with a mortality rate of 17.7%. 52.2% of cases occurred in urban areas. 4. Leishmaniasis: a serious parasitic disease transmitted by stray dogs, which are reservoirs of this parasite. Nearly 2,000 cases per year. 5. External and internal parasites: fleas, ticks, intestinal worms, which can also infect other animals. 6. Cat scratch disease: caused by the bacterium Bartonella henselae. It causes fever, swollen lymph nodes, and fatigue, especially in children and immunocompromised people. 7. Ringworm: a contagious fungal infection through contact with the fur or environment of infected cats, causing distressing skin lesions. 8. Pasteurellosis: a bacterial infection transmitted by bite or scratch, caused by Pasteurella multocida, which can cause local pain and inflammation. 9. Echinococcosis: a parasitic disease related to intestinal worms developed in cats, which can severely affect the human liver and lungs. 10. Mange and other parasitic infections: transmitted by direct contact with affected stray cats. Strict sanitary management is therefore necessary, including vaccination, sterilization, and responsible handling of this animal population in urban areas. Beyond health risks, stray animals cause nuisances in streets and residential neighborhoods. Nocturnal barking disturbs residents' sleep, while droppings in public spaces degrade cleanliness and the image of cities. Facing this complex situation, several approaches can be considered. It is crucial to develop awareness campaigns to encourage citizens to adopt responsible behaviors, especially regarding food given to stray animals. Special emphasis should be placed on sterilization to control reproduction. Moreover, implementing integrated public policies combining capture, veterinary care, and relocation of stray animals appears essential. These measures must respect the cultural and religious sensitivities of the country, notably involving religious authorities in creating harmonious responses. A fundamental effort towards creating dedicated spaces—shelters and controlled feeding points—could channel animal presence and reduce conflicts with the population. Moroccan NGOs published an open letter addressed as a last resort to His Majesty the King on August 3rd, reacting to extermination campaigns led by some local authorities:* "We have exhausted all institutional channels without finding attentive ears among the authorities concerned," *they say, describing the methods used as "cruel,*" contradicting " *the values of compassion promoted by religion and the monarchy." The problem is exacerbated, according to some, by an ineffective public policy and a lack of resources dedicated to capture, sterilization, and care. The cycle of proliferation would continue, reinforcing a difficult-to-reverse spiral. The government denies these accusations and states that it applies the method **"Trap, Neuter, Vaccinate" **(catch, sterilize, vaccinate, and release animals identified by an ear tag in their original territory). It would have allocated 230 million dirhams to this. However, few tagged animals are seen in the streets. Clearly, this is not just an animal issue but a major public health and urban coexistence challenge that requires a pragmatic and balanced approach, respectful of traditions and sanitary and security needs.

Multidimensional Poverty: Decoding the Oxford Index and the Situation in Morocco 18775

Aziz Daouda, 8 mon.
- Politics - Society -
3 min read.
When poverty is mentioned, it is often thought of as insufficient income. However, poverty encompasses much broader and more complex dimensions such as access to education, health, decent housing, and other basic resources depending on societies and their cultures. It is on this or a very similar basis that the Multidimensional Poverty Index (MPI) was designed and unveiled in 2010 by the Oxford Poverty and Human Development Initiative (OPHI) at the University of Oxford. The index was adopted during the 20th anniversary of the United Nations Development Programme (UNDP). But what exactly is multidimensional poverty or the Oxford Index? *Multidimensional poverty is the simultaneous and synchronous deprivation experienced by individuals across different essential aspects of life. The Oxford Index, or MPI, aims to measure this aspect of poverty based on 10 indicators grouped into three main dimensions: health, in terms of nutrition and child mortality; education, concerning school attendance, years of schooling, and living conditions; namely access to drinking water, electricity, sanitation facilities, quality housing, and essential assets.* A household is considered poor according to the MPI if its members are deprived in at least 33% of these indicators. The index is calculated using a simple formula: **MPI = H × A** where **H** is the proportion of people who are poor and **A** is the average intensity of deprivation among these people. This approach provides a more nuanced diagnosis than a simple monetary measure of poverty. It allows identifying the exact origin and nature of the deprivations and thus more effectively guides public action. The introduction of the MPI in Morocco has profoundly renewed the understanding of poverty in the country. Ten years ago, this index stood at 11.9%. Thanks to significant mobilization and targeted policies, this rate has decreased to 6.8% according to the 2024 national census, representing a halving. Translated into numbers of affected people, the rate dropped from 4.5% to 2.5% of Morocco’s current 36 million population. Despite these notable advances, poverty remains marked by strong regional and social disparities. Deprivations mainly concern education and living conditions such as access to drinking water, decent housing, and medical care. Multidimensional poverty is more concentrated in rural areas, accounting for 72% of the poor, with an alarming rate among rural children estimated at nearly 69%. In his 26th Throne Speech, His Majesty the King acknowledged the progress made while expressing dissatisfaction and the determination to rapidly correct the situation. Indeed, Morocco is still behind many other countries that display lower multidimensional poverty rates and have recorded faster declines in the index; some countries have therefore succeeded better. For example, Croatia already had a rate below 0.5% in 2022. China, with 12.5% in 2002, and Turkey, with an index of 8.5% in 2007, have recorded faster decreases and are now among the best-ranked countries. Several countries in Asia and Latin America have also seen significant declines thanks to innovative strategies, ambitious social policies, and sustained international support. Morocco remains better ranked compared to many Sub-Saharan African countries. Mali had an MPI of 77.7% in 2012 and Burundi 80.8% in 2010. However, Morocco still maintains a significant gap with global leaders and even some developing countries in the Mediterranean and Asia. To enable the Kingdom to maintain and accelerate its progress, drastic and effective measures requiring genuine political courage and boldness are needed. Several avenues should be considered simultaneously, such as: - Optimizing investment in education by reducing school dropout, promoting equal access for girls and boys in rural areas, and improving teaching quality and attractiveness through teacher qualification and adapted curricula. - Seriously addressing the issue of the language of instruction. Moroccans speak a language that is not reflected in schools. Darija is the Moroccan language and should be valorized to create a continuum between everyday life and learning. All education specialists and dedicated international bodies insist on the use of the mother tongue for more efficient learning, at least in the early school years, as seen in all countries successful in education. - Redefining what illiteracy means in Morocco. Is it still appropriate to consider illiteracy as the inability to master languages that are not used in daily life? The working language and trades that sustain Moroccans and in which all exchange, communicate, and act are not taken into account. This question must be reconsidered in light of scientific evidence, without outdated or unproductive dogma or ideology. - Accelerating medical coverage and social protection through a faster and less restrictive generalization. - Encouraging health and education professionals to settle in remote and targeted areas through significant financial incentives and housing. - Expanding and strengthening basic infrastructure with particular focus on drinking water, electricity, sanitation, and social housing even in rural areas. The issue posed by scattered housing should no longer be a taboo. Some recurring problems simply cannot be solved in certain regions due to the type and location of housing. - Targeting public efforts territorially through fine planning and priority allocation of appropriate resources to the most vulnerable regions, taking into account the real needs of the populations concerned. - Developing and refining social safety nets and resilience mechanisms to better protect populations affected by climate change. By adopting an integrated, territorially targeted approach based on precise MPI data, Morocco can consolidate the gains already made and catch up with the best performers in the region and the world in the near future, given its stability, significant growth rate, diversified and increasingly efficient economy, and, of course, the ingenuity of its people.

[Science #4] Precision Nutrition: Tailoring Your Diet Beyond Hunger and Excess 19513

Fatima Zahra EL hajji (Tima EL), 8 mon.
- Science - Health -
1.8 min read.
- Science Series -
Hunger and dietary excess may seem like opposite ends of the spectrum, yet both can undermine health. Too few calories disrupt essential physiological processes and energy metabolism, while chronic overeating—especially of nutrient-poor foods—can drive metabolic dysfunction, chronic inflammation, and raise the risk of long-term diseases. Ironically, consuming more nutrients than needed often fails to meet the body’s precise biochemical demands, accelerating cellular wear and potentially shortening lifespan. Emerging research suggests that certain calorie-dense foods, when consumed carelessly, may harm healthspan—the number of healthy years lived. Conversely, mindful nutrient intake—or even periods of moderate hunger—can sometimes benefit overall physiology more than habitual overeating. The key lies in recognizing that each individual’s nutritional needs are unique. This is the foundation of Precision Nutrition. **From "One-Size-Fits-All" to Tailored Nutrition** The term “precision” is often associated with medicine, where a treatment is matched to a patient’s genetic profile instead of relying on a standard prescription. That same philosophy is now transforming the way we think about food. Personalized nutrition moves beyond outdated dietary guidelines by using your genetic makeup, lifestyle, and preferences to determine which foods serve your body best. Your DNA might reveal, for example, that you absorb certain vitamins inefficiently, or that specific foods help stabilize your blood sugar more effectively. This approach empowers you to make dietary choices tailored to your biology—not to fleeting trends. **How Does It Work?** It starts with a DNA sample, analyzed for hundreds of tiny genetic variations known as polymorphisms. These influence traits like lactose intolerance, vitamin D absorption, caffeine metabolism, and sensitivity to salt or sugar. Using advanced algorithms, nutrition scientists translate this data into actionable diet strategies. For instance: - If your genes show low omega-3 absorption, your plan might emphasize fatty fish, flaxseed, or targeted supplements. - If you metabolize caffeine slowly, reducing coffee intake could help avoid sleep problems or anxiety. One striking example comes from the GC gene, which affects how well your body raises blood vitamin D levels after supplementation. People with certain GC variants may require more sunlight exposure or higher supplement doses to achieve optimal health. The power of personalized nutrition lies in decoding the relationship between your genes and every bite you take—turning food into a truly personal form of medicine. A comprehensive understanding of each individual’s unique nutritional needs—driven by genetic, metabolic, microbiome, and lifestyle factors—enables the development of personalized dietary interventions that have transformative potential far beyond individual health. Precision nutrition not only enhances quality of life and healthspan but also offers a pathway to optimize resource use and address global challenges such as hunger and malnutrition. Emerging perspectives highlight that precision nutrition, while often associated with high-income countries, is increasingly seen as a vital strategy to democratize health and tailor nutrition recommendations for entire populations, including those in low- and middle-income countries where malnutrition and food insecurity remain urgent issues. By leveraging advanced technologies and data-driven diagnostics, precision nutrition can target specific micronutrient deficiencies, metabolic conditions, and even genetic variations prevalent in different communities. This targeted approach moves beyond generic dietary guidelines, allowing for more effective, culturally relevant, and sustainable interventions that better meet the biochemical and physiological demands of diverse populations.

The Sevenfold Constitution of the Human Being 19808

Tupan, 8 mon.
Several esoteric traditions believe that the human being is not limited to a single body of flesh and blood, but instead exists as a amalgam of seven interpenetrating bodies, each vibrating at a distinct frequency and corresponding to a unique level of consciousness. This constitution in layers forms a bridge between the material and the divine, mapping the soul’s descent into matter and its potential ascent back to the source. The physical body is the most tangible and material of the seven. It serves as the vessel through which the soul experiences the physical world, bound by the laws of biology, space, and time. It is composed of flesh, bone, and matter, but it does not exist in isolation. Its vitality is sustained by subtle forces, and without these, it would be inert. The physical body is the site of sensation and action, allowing the soul to manifest its will within the temporal realm. The etheric body, also known as the vital or pranic body, underlies and interpenetrates the physical form. It is made of subtle life-energy and functions as the blueprint or energetic matrix that maintains the structure and function of the material body. It is through this body that prana, chi, or life-force flows, animating tissues, regulating health, and forming the auric field sometimes noticed by those with psychic sensitivity. It connects the material to the immaterial, serving as a bridge between body and soul. The astral body governs emotion, desire, and imagination. It is the seat of passions, instincts, and inner images, and it serves as the vehicle for dreams and psychic experiences. This is the body that travels in the dream state or in altered states of consciousness and is central to experiences of astral projection. It has a more fluid consistence than that of the etheric, and it responds instantly to emotional impulses, making it the most volatile and reactive of the subtle bodies. The mental body is the domain of thought, cognition, and reason. It is often divided into two components: the lower mental body, which takes part in concrete thinking, memory, and logic, and the higher mental body, which perceives abstract truths, archetypes, and universal principles. Through the mental body, we develop self-awareness, belief systems, and discernment. It is through the improvement of this body that the ego begins to dissolve, allowing thought to serve truth rather than self-interest. The causal body, or buddhic body, contains the soul’s higher wisdom and accumulated experience. It is the vessel of intuition, compassion, and non-dual perception. This body exists beyond linear time and holds the karmic imprint of previous incarnations—the lessons learned and the spiritual tendencies cultivated. It is the realm of inner guidance and soul purpose, allowing the being to act from harmony rather than reaction, and to notice unity where the lower mind sees separation. The spiritual body, or atmic body, represents the divine will and the soul's alignment with cosmic purpose. It is the seat of spiritual volition—not personal desire, but the execution of the higher law. This is the level of mastery where individual will is surrendered to divine intention, and where the soul becomes a conscious co-creator with the universal intelligence. Those who access this body operate from a plane of deep inner sovereignty and radiant stillness, often manifesting profound spiritual authority. At the highest level lies the monadic body—the pure spark of divinity, the eternal self, the undivided essence from which all the other bodies emanate. The Monad is beyond all form and function, untouched by time, death, or individuality. It is the source of all consciousness within the being and the point of union with the Absolute. Realization of the Monad is the apex of spiritual evolution, where the soul transcends all identities and merges into the infinite. It is the return to the One, the reintegration of the many into the indivisible light of origin. In most human beings, these bodies remain partially dormant or fragmented. The great work of spiritual initiation is to harmonize and awaken each body, gradually purifying the lower vehicles and aligning the consciousness to subtler vibrations. Practices such as ritual, meditation, prayer, alchemy, asceticism, and sacred study serve to align these bodies and bring them under the guidance of the Monad. As one ascends the inner planes, perception shifts from the senses to symbols, then to pure archetypes, and finally to the formless light of the divine. The path is not linear but spiral—each cycle of refinement bringing the soul closer to its origin and its infinite potential.

Moroccan Tourism in 2025: Spectacular Growth but Persistent Challenges 19329

Aziz Daouda, 8 mon.
Moroccan tourism has been experiencing a very favorable phase since 2024. Tourism revenues reached nearly 50 billion dirhams in the first quarter of the current year, confirming a robust recovery after the global health crisis. This upswing is the result of a combination of factors that can be analyzed from several perspectives. Certainly, the gradual lifting of health restrictions worldwide enabled a massive return of international visitors, particularly Europeans, but also travelers from other regions of the globe. With its unique cultural richness, history, lively medinas, diverse landscapes ranging from the Atlas Mountains to the Atlantic and Mediterranean beaches, sunshine, colors, unparalleled craftsmanship, refined cuisine, and the warmth of Moroccans—their smiles, their ability to quickly connect with others, and their tolerance—the Kingdom has managed to attract clientele seeking authentic and varied experiences. After two difficult years, this strong recovery reflects renewed tourist interest in the destination. According to the government, the rise of the tourism sector is linked to a strategy and sustained policy of investment in infrastructure: world-class hotels, improved transport networks, airport modernization, and expansion of air routes. These efforts have undoubtedly significantly enhanced the country’s accessibility as well as visitor comfort and security, all now essential elements to remain competitive in a highly competitive international market. The Kingdom has also heavily invested in its global visibility through well-calibrated promotion campaigns, regular presence at major international trade shows, and strategic partnerships with key tourism players. This well-thought marketing strategy has attracted a diverse clientele, amplifying the effect of a strong national brand. Developing the tourism offer plays a crucial role in this dynamic. In addition to traditional cultural and seaside getaways that the country is famous for, Morocco is now focusing on growing segments: adventure tourism, desert trekking, extreme sports, ecotourism, national parks, protected areas, and cultural events, international festivals, and exhibitions. This diversification aims to attract different tourist profiles year-round and avoid excessive seasonality. The exceptional event of the 2022 FIFA World Cup, through the performance of the Moroccan national team and the enthusiastic support of its supporters in the stadium and the streets of Doha, had an amplifying effect on the country’s global visibility and image. This competition put Morocco on the international tourism map, attracting a significant influx of visitors and creating immediate spotlight on its attractions. As a direct result, Morocco exceeded in 2024 its initial target of 17.5 million tourists planned for 2026—a remarkable achievement. However, without contesting the announced figures, this bright spot should not mask certain challenges. A closer look at the statistics reveals a different reality. A significant portion of recorded tourists, about 50%, are Moroccans residing abroad (MRE), who visit mainly for family reasons rather than tourism linked to government strategies. It should not be overlooked that these same MRE often denounce recurring problems, foremost among them the high cost of air transport with Royal Air Maroc, which is heavily subsidized by public funds. Price gouging in hotels and restaurants, especially in summer, is also widely criticized. These difficulties impact the retention of international visitors as well, as return rates are very low. The fact that operators at all levels impose exorbitant price increases during peak season tarnishes the country’s image and discourages visitors. Staying in Morocco is abusively expensive for unclear reasons. Indeed, few tourists return multiple times after their first visit. This raises questions about the quality of the customer experience and the destination’s competitiveness. Excluding MRE and visitors traveling for professional reasons, the number of foreigners visiting Morocco by deliberate choice is therefore not that high. This calls into question the efficiency of the very large subsidies granted to the sector and, above all, the effectiveness of the promotional campaigns. The Ministry of Tourism and the National Tourism Office attribute the recorded success to their proactive policy, but the reality shows that this growth largely relies on the emotional attachment of the MRE, a factor less controllable by public authorities. Will the post-World Cup momentum and the goodwill generated be sustained over the long term? It is difficult to precisely gauge how much of the upswing is due to the World Cup context and what the real impact of public policies is, especially subsidies and aid allocated to the sector. This impact, however, cannot be ignored. To maintain the course and ensure sustainable growth of the sector, it is essential that Morocco continues and deepens its efforts: ongoing investments and innovation in the tourism offer. However, the major urgent challenge remains controlling the outrageous costs for visitors. The government’s silence on this issue risks hurting the sector badly. The summer sunshine is too expensive. It is time for the entire industry to stop acting like predators, and for scams and extortion to be forever banned quickly. Another key challenge is integrating sustainable development policies to preserve natural and cultural resources within the broader framework of inclusive development across all regions of the country. It is also imperative to include citizen awareness and education in this vision. Polluted or neglected beaches and sites, annoying incivility, and inappropriate behaviors are additional challenges to be addressed. Tourism must remain one of the major engines of Morocco’s economy, generating jobs and wealth while enhancing the country’s international standing. Still, we shall wait until the end of the campaign to make a final judgment, especially on the trajectory of the numbers and the effectiveness of measures announced in the sector’s development strategy, and above all to draw the necessary lessons.

[Short Stories #4 ] A Red Flower Among the Ice [1/3] 19316

Fatima Zahra EL hajji (Tima EL), 8 mon.
The radio crackled softly in the dim kitchen, the announcer’s voice steady but tinged with concern. “This week, heavy snow is expected. Please be careful if you must travel and …” Karl was busy on the living room floor, toy cars rattling loudly in his hands as they scattered across the rug. His father, standing in the kitchen doorway, raised a hand gently. “Karl, please, not so much noise. I want to listen to what they’re saying on the radio.” “Sorry, Dad,” Karl muttered, setting one of his cars aside, his brow furrowed with boredom. Their mother entered, phone pressed to her ear, a tired sigh escaping her lips. “No classes this week,” she announced. Karl groaned, “Another boring week stuck at home.” “Dinner’s ready,” his mother called, her voice breaking the silence. “Come eat before it gets cold.” Karl trudged to the table, the long winter night stretching out before him—cold and quiet, just like the thick ice blanketing the world beyond their windows. The house felt suspended in time, the wind whistling now and then, the only other sound the gentle hum of the old radio. Outside, street lamps cast faint halos through frosted glass. The days passed slowly, one blending into the next, each wrapped in an endless layer of white. The world outside seemed to hold its breath, every noise muffled by the heavy snow. Streets once filled with color and movement were now hushed and blank, as if time itself had frozen. At last, on the final day of the week, their mother opened a window wide. “Look,” she whispered. “The snow has stopped. It’s beautiful today.” Karl hurried to her side, eyes wide as he peered out. The garden glistened beneath the weak morning sun, untouched except for delicate patterns of frost sparkling quietly. “Can I go outside? Just for a little while?” Karl pleaded, his hope unmistakable. His mother smiled softly. “Okay, but dress warmly—and don’t go too far.” Bundled up in scarf and mittens, Karl stepped outside, his breath clouding in the crisp air. He clutched his favorite toy car, venturing into the silent, frozen yard. Everywhere he looked, white shimmered—nature itself seemed on the verge of beginning anew. Suddenly, amid the endless white, a surprising splash of color caught his eye. “What’s that?” Karl whispered. Moving closer, he saw it: a single brave red flower pushing through the icy crust, vivid and alive against the snow. Its petals tilted upward, reaching as if to catch every drop of sunlight. The sight filled Karl with wonder. “So beautiful,” he murmured. “What are you doing here, all alone?” He circled the flower, curiosity mounting. He didn’t understand how anything so small, so delicate, could survive here. “I’ll take you home with me,” he decided. Gently, he cupped his hands to pull the flower free—but it didn’t budge. Its roots, deep within the ice, held fast. Karl tried again, but it remained stubbornly in place. Disappointed and hungry, the little boy picked up his toy car and made his way back indoors. That evening, as the family gathered for dinner, his mother asked, “Karl, how was your walk today? You didn’t say anything when you came inside.” Karl hesitated, then replied quietly, “I found a red flower growing in the ice.” Everyone laughed. His father teased, “Poor flower, it must be freezing out there!” They chuckled, but Karl was stung. No one believed what he’d seen. After dinner, the house quieted once more. The family went to bed, the next day would be the start of a new week—school would resume. Morning came. Karl’s mother called up the stairs, “Karl, time to get up for school!” No answer. She climbed to his room. Karl was not in the room…

A Last Chance: The King of Morocco’s Message to Algeria on the Sahara Issue... 19517

Aziz Daouda, 8 mon.
His Majesty the King's speech, delivered on July 28, 2025, on the occasion of the Throne Day, carries particular significance in a diplomatic context that is admittedly new but has been developing for a long time. The recent circumstances are marked by the tour of Massad Boulos, father of one of Donald Trump’s sons-in-law and special envoy of the President to the region. These circumstances are further highlighted by the remarks before the U.S. Congress of the newly appointed ambassador to Rabat, who is very close to the President. Richard Duke Buchan III did not mince words: the Sahara is Moroccan. He knows the region well, having been ambassador to Spain. This situation says a lot about the current dynamics of the conflict over the Moroccan Sahara and about Algeria’s troubled stance on this issue. In his widely followed speech, eagerly awaited and well-reported by Moroccans due to the rarity of His Majesty's words, the King of Morocco emphasizes the repeated "outstretched hand" offered by Rabat. He stresses the brotherhood between the Moroccan and Algerian peoples while underlining the constancy of his position. The goal is to exert moral and diplomatic weight, presenting an image of responsibility and openness while implicitly denouncing Algerian obstruction. This rhetoric effectively offers a way out for Algeria, which is becoming isolated on the international stage. Addressing the Algerian people, His Majesty essentially calls them to witness. By explicitly highlighting growing support for his proposal, notably recent backing by the United Kingdom and Portugal, His Majesty sends a message with a dual meaning: *- Morocco enjoys increasing support for its autonomy proposal, which legitimizes its position broadly supported by the West, the Arab world, the majority of African countries, and others; - At the same time, Algeria is becoming increasingly diplomatically isolated, as confirmed by the awkward silence regarding the Sahara issue in official statements, especially after the American special envoy’s visit.* The speech disregards the new realities and moves directly to a constructive proposal for dialogue within a fraternal framework. On the other side, the absence of any mention of Western Sahara in Algerian official statements following Boulos’s meeting with President Tebboune is particularly telling. Added to this is the recent statement by the Lebanese president, made in the presence of Tebboune and his close entourage in the heart of Algerian power. He thanked the Kingdoms of Saudi Arabia and Morocco for their involvement in resolving the political crisis in his country, without a word about the Sahara. The tone of Joseph Aoun’s voice is grating to the aligned guards. Faces are tense. This reflects either a political unwillingness or inability of Algeria to publicly address this subject under international pressure, except in the presence of marginal countries. There is also an embarrassment or divergence between the regional political reality and Algerian diplomatic communication. The fact that the American special envoy continues his tour, with a clear mission, according to Trump, "to end this artificial conflict," demonstrates international determination to promote a resolution favoring Morocco’s proposal. At least, this can be inferred from Trump’s letter to His Majesty on the occasion of the Throne Day. Are we nearing a scenario similar to the resolution of the conflict between Rwanda and the DRC? His Majesty the King’s renewed call can be seen as a last resort, a final offer of appeasement: an opportunity for Algeria to step down from its stubborn stance without losing face, relying on a credible and internationally accepted proposal. Morocco has shown both patience and firmness. The next step now depends on Algeria’s choice. Unfortunately, instead of an official response, the Algerian authorities have communicated indirectly through media channels, some of whose outrageous remarks are perplexing. They even claim that the King of Morocco eventually threw in the towel in the face of Algeria’s intransigence. The lifeline extended by the King to a languishing regime is perceived as a mere sponge by the very one who needs it. A pity. Algeria now faces its contradictions, confronted with a complex constraint. Continuing to support the Polisario means further entrenchment and a risky isolation, both regionally and internationally, with an even greater threat of political weakening internally. The country suffers from an unprecedented economic crisis, limiting, due to a lack of foreign currency, imports that are vital to the economy and the people. Recurring electricity and especially water cuts in several regions add to the difficulties. The dilapidated state of cities is perplexing. Tebboune’s reassuring talks do not lessen the bitterness of the population. Heeding Morocco’s call would allow Algeria to reposition itself politically without losing face; explicitly refusing dialogue is increasingly costly and diplomatically unsustainable. Algeria risks sinking into a crisis that benefits neither its international credibility nor regional stability, and even less its domestic stability. The involvement of the American special envoy in the region, the discretion regarding the Sahara case in Algerian communiqués, and the King of Morocco’s speech all point to the same reality: the status quo can no longer continue. The generous and wise royal appeal is indeed a last chance offered to Algeria to escape the deadlock, avoid international political embarrassment, and preserve some dignity for its leaders. By opting for dialogue, Algiers would also save face internally, with a population that has been fed a hatred of the Kingdom for five decades and sacrificed for a cause that brought only misery and disappointment. What does the population feel when it sees mercenaries occupying part of its territory, parading at its expense, pretending to lead a bogus “republic”? The international context, with major actors clearly engaged for a pragmatic resolution, reduces Algeria’s room for maneuver. Will Algeria seize this opportunity to redirect its policy, or will it continue a costly and potentially harmful strategy? In that case, there will be only one loser: Algeria. The regional and international momentum is accelerating every day in favor of the Moroccan proposal. This is the meaning , and only the meaning, that should be given to the Throne Day speech of the King of Morocco.

Understanding. 19561

EL MONO MAS GRANDE, 8 mon.
The food had just arrived, a bucket of figs, submerged in cool water to shield them from the heat, when the boy entered the narrow street. Confused and burning with anger, he broke the peace that had settled over the biggest ape. “Come here,” said the biggest ape, voice low and firm. He reached into the water and extended the boy a fig. “Take this.” “I don't understand...” the boy muttered, lowering himself onto the carpet. Grief and rage glowing through his eyes. “You can have more,” answered the biggest ape. A long pause followed. The ape measured every words carefully as the boy's tears drew sharp lines across his face. “Listen,” he said at last. “To understand life, you must see death. To understand light, you must see darkness. To understand justice, you must see injustice.” The biggest ape then ran a single finger across the still surface of the water, the motion briefly parting it into two. They ate in silence. In the distance, a ship was leaving the harbor, its sails taut with wind, its trail splitting the ocean. *Such is the nature of understanding: fleeting borders in the mind of God.*

What’s new in Bluwr version 1.4? 19498

Bluwr | Contact, 8 mon.
- Technology -
0.7 min read.
Bluwr keeps evolving to enhance your reading, sharing, and publishing experience. Here's what version 1.4 brings: ==**Four Major New Features to Discover**== __1– Series: Organize Your Articles into Collections__ Do you publish regularly around the same topic? The new Series feature lets you group your articles into thematic, coherent collections. Whether it's a documentary project, a serialized fiction, or a journal, you can now offer your readers a structured and fluid experience. __2– Two New Reading Themes__ Bluwr now includes two new visual modes, alongside the existing Mediterranean Sea (default) and Vintage Newspaper (classic printed-paper feel): Comfort: designed to reduce blue light exposure while remaining readable even under bright daylight. Night Mode: perfect for reading in the dark without disturbing others nearby. You can switch between themes any time from your profile settings. __3– Persistent Login Across Devices__ The login bug has been fixed. Your session will now remain active—even when switching browsers or devices. That means you can now use Bluwr on your phone just like an app, without needing to log in every time. __4– General Improvements and Fixes__ Beyond these visible updates, this version also includes interface and usability improvements for a smoother, more intuitive navigation experience. Try out the new features today. The Bluwr team continues to refine the platform—version after version.

5 things you can do with Bluwr's new Sharing QR Codes 19271

Bluwr | Contact, 8 mon.
- Technology -
1.1 min read.
What are Bluwr Sharing QR Codes? Bluwr Sharing QR Codes are quick-access codes generated when you click the share icon on any article or the information [i] icon on a user profile within Bluwr. When scanned, these QR codes instantly direct your device to the respective article or user profile—removing all barriers and making sharing as smooth and immediate as possible. ==**Five Practical Uses for Bluwr Sharing QR Codes**== __1-Effortless Article Sharing__ Reading something a friend would love? Instead of copying links or searching for them in messaging apps, just have your friend scan the article’s QR code right off your screen. They’ll have instant access to the content, wherever you are—no email or messaging apps required. __2-Personal Branding Tool__ Elevate your networking: allow potential clients, recruiters, or collaborators to scan your profile's QR code and immediately see your credentials and expertise. You can even display the code on business cards or signage in your office, or print a dedicated QR code linking to an article that highlights your experience and services. __3-Enhance Presentations and Posters__ Boost engagement at events or talks by displaying a QR code that links to your speaker profile, more of your writing, or supporting materials. Attendees interested in your work can scan to access detailed bios, summaries, or extended resources—all with a single scan. __4-Streamline Conferences and Events__ Organizers can reduce printing costs and simplify information access by distributing schedules, speaker bios, and session abstracts as QR codes on programs, posters, or badges. For example, a session listing might feature the speaker’s name, topic, and a QR code that links to their biography and full session details, putting comprehensive event info at every attendee’s fingertips. __5-Smarter Book Sample Distribution__ Publishers and indie authors can host free book samples on Bluwr, leveraging its strong online presence. Instead of printing numerous paper copies, just print QR codes that link directly to these samples. This approach dramatically reduces costs and makes it effortless for readers to explore multiple works—expanding reach while saving resources.

The Golden Dawn 19850

Tupan, 8 mon.
It is impossible to discuss about magick without mentioning The Hermetic Order of the Golden Dawn. It was founded in the late 19th century and stands as one of the most influential occult societies in modern history. Emerging during a period of intense fascination with mysticism, spiritualism, and ancient wisdom, the Golden Dawn synthesized a wide range of esoteric traditions—Hermeticism, Kabbalah, alchemy, astrology, Tarot, Rosicrucianism, and Enochian magic—into a structured, initiatory system. Its teachings and rituals laid the foundation for much of today’s ceremonial magic, influencing major occult figures such as Aleister Crowley (1875-1947), Dion Fortune (1890-1946), Israel Regardie (1907-1985), and even elements of Wicca and New Age spirituality. The Order was formally established in 1888 in London by three Freemasons—William Wynn Westcott (1848-1925), Samuel Liddell MacGregor Mathers (1854-1918), and William Robert Woodman (1828-1891)—who claimed to have received authorization to form the group from mysterious German Adepts through the discovery of a cipher manuscript. This document allegedly contained the outlines of a magical order structure and provided the inspiration for the Outer Order of the Golden Dawn, which focused on ceremonial ritual, magical symbolism, and spiritual transformation through the Tree of Life in the Jewish Kabbalistic tradition. The Golden Dawn was hierarchical and initiatory, with members progressing through a series of grades based on the Qabalistic Tree of Life, each corresponding to deeper levels of metaphysical understanding. The Outer Order (or First Order) focused on theoretical knowledge—Hermetic philosophy, astrological correspondences, geomancy, and the use of symbols, especially those from Egyptian and classical sources. Students were trained in ritual magic, visualization, and the manipulation of elemental and planetary energies. The Second Order, known as the Rosae Rubeae et Aureae Crucis (RR et AC), was an inner circle reserved for initiates who had demonstrated proficiency and inner development. Here, the emphasis shifted from theory to practical and ceremonial magic, including advanced work in scrying, spirit evocation, Enochian magic, and astral projection. Members of the Second Order were tasked with performing complex rites, often involving magical tools such as wands, swords, pentacles, robes, and the use of consecrated temples. One of the Order’s most innovative features was its integration of diverse traditions into a coherent symbolic and ritual framework. For example, the Enochian system—derived from the angelic communications of John Dee and Edward Kelley in the 16th century—was systematized and used in conjunction with Kabbalistic and astrological symbolism. Tarot cards were not only used for divination but also mapped onto the Tree of Life and the Hebrew alphabet, giving them philosophical depth. The Golden Dawn also refined techniques of pathworking, where initiates would meditate upon the paths of the Tree of Life to achieve spiritual insight and astral exploration. Despite its achievements, the Golden Dawn was plagued by internal disputes and power struggles, particularly between MacGregor Mathers and other senior members such as Aleister Crowley and A.E. Waite (1857-1942). By the early 20th century, the original Order had fragmented into various offshoots. Yet these splinter groups—such as the Stella Matutina, Alpha et Omega, and later Builders of the Adytum (B.O.T.A.)—continued the legacy, adapting Golden Dawn teachings for new generations. In the 1930s, Israel Regardie, a former initiate, published many of the Golden Dawn’s rituals and teachings in *The Golden Dawn: A Complete System of Magic*, ensuring the Order’s survival and revitalization. His work preserved and democratized the system, bringing its methods to solitary practitioners and small esoteric groups around the world. Today, the Golden Dawn’s influence is nearly universal in Western esoteric and magical traditions. From Thelema to Chaos Magic, Wicca, and modern Hermeticism, echoes of its symbolism, ritual structure, and magical philosophy remain foundational. Its emphasis on disciplined self-transformation through knowledge and will continues to resonate with seekers pursuing spiritual development beyond dogma. In summary, the Hermetic Order of the Golden Dawn was not merely a secret society—it was a philosophical and magical renaissance, seeking to awaken the divine potential within each individual through a synthesis of ancient wisdom and modern ritual. It represents a key turning point in the Western Mystery Tradition: a bridge between the occult revival of the 19th century and the rich diversity of contemporary magical practice.

Towards a New Era: The CAA Advocates for Fairness and Representativeness in World Athletics 19374

Aziz Daouda, 8 mon.
- Sports - Poetry -
1.6 min read.
At its latest congress held on July 14, 2025, in Abeokuta, Nigeria, the Confederation of African Athletics (CAA) adopted a resolution that could shake up the governance structure of global athletics. At a time when the debate around modernity and representativeness in international sports institutions is intensifying, the CAA proposes major reforms for the organization World Athletics (WA). **At the heart of the reform: towards fairer governance** In light of recent developments in global sport and the imperative to ensure transparency and efficiency, the CAA believes it is time to revise the statutes of World Athletics, the global governing body for athletics. The primary goal is to strengthen continental representativeness within the WA Council. This reform necessarily hinges on key points in the resolution, notably fair representation by continent. The CAA suggests the establishment of a fixed quota of representatives for each continent within the Council. Such a measure would give each region an effective voice, limiting the overrepresentation of continents already firmly entrenched in international decision-making bodies. The CAA also proposes that members of the World Athletics Council be elected by the continental associations themselves, rather than by the global general assembly. According to the CAA, each continental association should directly elect its own representatives. The only exception in the proposed reform concerns the presidency: the position of World Athletics President would remain subject to the traditional election by the WA General Assembly, thereby preserving a form of institutional unity. The resolution goes further, proposing that for all World Athletics commissions and working groups, the appointment of members should also fall under the authority of continental associations—according to quotas predetermined by WA regulations. This approach aims to ensure genuine diversity in the technical and strategic circles of global athletics. This represents a new impetus for international sports democracy. The CAA’s initiative aligns with a worldwide movement demanding greater democracy, transparency, and balance in the governance of major sports federations. Several observers consider that such a reform, if supported by other continental associations, could serve as a model for other sports and contribute to a balanced, representative, and inclusive international sports world. However, the proposal will face multiple challenges in its implementation. Despite its ambitions, the resolution must overcome several hurdles. Obviously, consensus must be reached with the other continental associations. It will also require negotiation with the World Athletics Council, which may fear a loss of influence for certain continents. Finally, the regulatory texts must be adopted within a timetable compatible with the desired institutional evolution. Carried by the spirit of Abeokuta, the CAA’s proposal could well usher in a new era for athletics. It reaffirms the legitimacy of emerging continents and raises the fundamental question of fairness in international sport. Time will tell if this reform ambition will resonate globally and lead to a profound transformation in the governance of World Athletics.

Moroccan Women’s Football: When Hope Hits the Glass Ceiling 19698

Aziz Daouda, 8 mon.
- Art - Sports -
3.2 min read.
For the second consecutive time, the Moroccan women's national football team has been defeated in the final of the African Women's Cup of Nations, despite both tournaments being hosted in Morocco. The second loss seems hard to accept, reigniting deep frustration among fans and sparking heated debates across the country. This defeat, this time against Nigeria following a previous loss to South Africa, highlights complex issues far beyond the playing field. The start of the final was quite fantastic. The Moroccan national team, displaying a dazzling and effective style of play, found themselves leading 2-0 at halftime against a Nigerian side appearing lost on the pitch, as the Moroccans were skillful and disciplined. Unfortunately, they were caught up later. The popular enthusiasm generated by the journey of the Atlas Lionesses contrasts sharply with the bitterness of the final defeat. For many observers, this failure is not simply bad luck. Several voices, expert and anonymous alike, offer various explanations that fuel the debate. The coach’s tactical choices are being questioned. Many believe that the second half against Nigeria revealed a lack of inspiration and responsiveness, hence a lack of competence, notably through late substitutions that failed to dynamically revive the team as the game seemed to slip away from Morocco. Although not solely responsible for the outcome, these technical decisions sparked a wave of criticism regarding bench management and adaptability to the match’s developments. Among various points raised is the average age of the players, arguably too high at 31. At this age, unless blessed with exceptional physical, technical, and mental qualities, it is difficult to sustain 90 minutes, especially after enduring 120 minutes and penalty shootouts just days earlier. There is also mention of sentimental considerations in the selection of certain players, picked to please others. Further criticism targets the deployment of some players who were not placed in their usual positions. In short, many viewpoints tend to converge on the technical staff’s responsibility. The issue of physical conditioning is also raised. Several analysts and fans point to insufficient physical preparation, reflected in a drop in intensity and sharpness during key moments of the match. Facing opponents known for their athletic power and their ability to maintain high levels of demand throughout 90 minutes, this deficit proved fatal. In truth, physical conditioning is a long-term process that cannot be meaningfully developed at the national team level due to lack of time. It primarily occurs at clubs that have the players throughout the season. At the national team level, the fitness coach mostly focuses on maintenance. However, the analysis does not stop at strictly sporting aspects. Throughout the tournament, the feeling of having been wronged by the refereeing was palpable. Some even spoke of "theft" or systemic injustice against Morocco. The controversial penalty, awarded then ultimately canceled for obscure reasons, only confirmed this sentiment. Was a certain number of Nigerian titles guaranteed at all costs? Social media, acting as a true echo chamber for popular emotions, immediately ignited after the final. Criticism multiplied against the federation and its president. Some internet users accused him of failing to assert Morocco’s authority in its own stadium, while others pointed to management detached from supporters’ expectations, who had been buoyed by recent progress in national women’s football. A polarization of the debate has since emerged. On one side, a segment of the public, legitimately disappointed, demands accountability and calls for radical changes in team management. They remind that it was the same coach who led the team to victories before losing the Olympic qualification to Zambia on home soil. On the other side, defenders of the current leadership emphasize the progress made, insist on the need for stability, and caution against hasty judgments, citing the impressive record of the Spanish coach. They remind critics that Nigeria holds 10 African titles and has reached a World Cup quarter-final, while Morocco had little clout before. While the Royal Moroccan Football Federation has succeeded in putting women's football on the continental map—something that barely existed not long ago—the path from dream to achievement remains fraught with obstacles. It now appears urgent to draw conclusions, both technically and structurally, especially since the tournament will soon be held again in Morocco and, under the new format, will serve as a qualifier for the 2027 World Cup in Brazil. Will the same staff be kept despite everything, with a squad whose average age does not allow for enduring the seven matches of the African Cup and a deep run in the World Cup? Although premature, it might be wise to quickly assess the strategy of a women’s football program fully funded by the federation to the tune of 1.2 million per team—a very substantial amount compared to other teams in other sports. Are clubs doing their job properly to avoid wasting money for a near-zero return at the national team level? Priority should be given to improving scouting and physical preparation, expanding the pool of professional players, and raising the standards in Botola (the Moroccan league). At the same time, efforts in communication and dialogue with supporters seem essential to restore trust, ease tensions, and encourage collective mobilization around upcoming challenges. The reading of His Majesty the King’s message, may God assist him, to the team must be twofold. Yes, the team and staff deserve congratulations for the journey, but the Royal message is also a warning regarding future expectations. And the future includes other football competitions the country is preparing to host. Moroccan women’s football is at a turning point. Between the merit of past achievements and the need to reach a new level, the challenge remains immense. But sports history is made as much of setbacks as resilience. The key may lie in the ability of those behind this project to transform current frustration into a driving force for the future, so that the hope raised by these bittersweet finals finally turns into accomplished victory.

When Christopher Nolan Illuminates Dakhla, Dakhla Enhances His Film... 19695

Aziz Daouda, 8 mon.
- World Politics - Art -
2.5 min read.
Christopher Nolan has just finished shooting part of his upcoming film, *The Odyssey*, in Dakhla, a gem of southern Morocco. It is a cinematic adaptation of the epic of Ulysses. Among the chosen shooting locations is the spectacular White Dune, located about thirty kilometers from Dakhla — an exceptional natural setting blending white sand and turquoise lagoon — which greatly contributed to the film’s visual richness. This Hollywood blockbuster features a prestigious cast: Matt Damon plays Ulysses, alongside Zendaya, Charlize Theron, Tom Holland, Robert Pattinson, Anne Hathaway, and Lupita Nyong’o. The worldwide release of the film is scheduled for July 15, 2026. Before setting up cameras in Dakhla, Nolan’s team had filmed sequences in Ouarzazate, notably at the Ksar Aït Ben Haddou, as well as in Italy. Originally, Nolan considered locations such as Bermuda or Australia for some maritime scenes, but ultimately chose southern Morocco, recognized for the diversity and quality of its natural landscapes. The shoot in Dakhla is widely seen as a great opportunity for the city and for Morocco, boosting their visibility on the international film scene while promoting the local film industry. But who is Christopher Nolan in the world of cinema? In 2024, he won two major Oscars: Best Director and Best Picture for *Oppenheimer* (2023). He also received an honorary César for his entire career, the BAFTA for Best Director, as well as several other prestigious awards such as the Golden Globes and the Directors Guild of America Awards, all for *Oppenheimer*. This brief overview proves that Nolan is no ordinary figure in the film industry — he is one of the greatest filmmakers in the world. However, this production sparked some controversy and unfounded criticism lacking rigor. The media outlet Middle East Eye dedicated an article condemning the shooting in Dakhla, adopting a selective and victimizing tone, relying on a rhetoric of “decolonization” and supposed “indigenous voices.” This critique, riddled with historical inaccuracies and an obvious bias, reveals either a deep ignorance of the history and physical and human geography of these regions or a deliberate will to distort reality for some ulterior motive... The filming took place in a peaceful and stable city, equipped with modern infrastructure, where Moroccan sovereignty is indisputable. It is probably this stability that troubles some, especially because it highlights the Kingdom’s successes in this region of its territory, contrasting sharply with the difficult situation caused by the Polisario Front, which, under its tutelage, has brought nothing but despair and a lack of dignity to populations held hostage in the Tindouf camps for nearly 50 years. While Middle East Eye accuses Morocco of “cultural normalization,” the article omits mentioning that Algeria exerts a true occupation over the Sahrawis held captive in the camps of shame, where they are a minority compared to the Sahrawis in Morocco, and have neither freedom of movement, nationality, nor an independent press. They don’t even benefit from refugee status, with the United Nations prevented by the host country from registering them. The real question remains: who is the true colonizer in this context? The Sahrawis, who are the majority and live in Moroccan Sahara, enjoy a significantly higher standard of living than the populations in the Tindouf camps — or even compared to those in the host country overall. They participate in democratic processes, govern their communes, towns, and regions, engage in the political life of the Kingdom, hold positions of responsibility at all levels of government, create businesses, run associations, travel freely, and produce cultural works enriching their country. Their children attend quality schools and universities. They receive care in top-tier hospitals and do not need a media outlet to speak for them. In reality, this article has nothing to do with serious journalism but rather reflects nostalgia for reversed colonialism and an outdated neo-Orientalist vision. It is an ideological staging orchestrated by a group of European activists using the Sahrawis as instruments of propaganda that has been seen before, and that is, frankly, absurd. The goal here is neither peace nor real autonomy, but the perpetuation of artificial resentment in service of their chimera of an independent Sahrawi state — a state that will never exist. Meanwhile, the *The Odyssey* shooting team, satisfied with the quality of reception, assistance, and support from the Moroccan authorities and the work accomplished, has indeed returned to the USA aboard a Royal Air Maroc plane chartered for the occasion. Let us hope Christopher Nolan will not take long before returning with another project and that the beauty of the images in his film will encourage other major filmmakers worldwide to come to Dakhla to elevate their upcoming works.

Jacob Zuma’s Visit to Morocco Sparks Diplomatic Shake-up Over Moroccan Sahara Conflict 19601

Aziz Daouda, 8 mon.
The visit of Jacob Zuma to the Kingdom of Morocco triggered a desperate diplomatic response from the Polisario Front in South Africa, marking a significant political upheaval around the Moroccan Sahara conflict. Since then, the Polisario and its patron have shown nervousness reflecting a loss of influence even in African regions previously aligned with separatist positions. But who is this man whose words have caused such turmoil and dismay? Jacob Zuma is a South African statesman. He is a former anti-apartheid fighter imprisoned for ten years on the notorious Robben Island. Supported by the African National Congress (ANC), he rose through political ranks to become Vice-President of South Africa from 1999 to 2005, then President from 2009 to 2018, succeeding Thabo Mbeki. Zuma also served as ANC president from 2007 to 2017. Despite legal troubles and leaving the presidency, he maintains serious political weight, notably through the uMkhonto we Sizwe (MK) party he now leads, which became the third-largest political force in South Africa after the May 2024 elections. Therefore, Zuma is not just any South African speaking on such an important issue for the continent and world. On July 15, 2025, in Rabat, on behalf of himself and the MK party, Zuma took an unambiguous stance supporting Morocco, breaking with Pretoria's relatively recent official line. He called Morocco's autonomy proposal a "pragmatic and balanced solution," guaranteeing Moroccan sovereignty over its southern provinces while offering substantial local governance to the populations. This position, officially supported by MK, represents a dramatic turnaround in South Africa and the region. Until now, South Africa backed the puppet Sahrawi Arab Democratic Republic (SADR) and the Polisario Front, framed as pan-African solidarity against colonization, consistent with Algeria's ideological stance. The argument for separatism artificially tied to Morocco's southern provinces ignores that Spanish colonization in this integral part of the Cherifian Empire lasted about 91 years (1884–1975), when Spain declared a protectorate over the Western Sahara region and governed it until its 1975 withdrawal under the Madrid Agreement with Morocco. Since Nelson Mandela's death, South Africa had quickly sided with Algeria's vision of an independent state between Mauritania and Morocco, overlooking Morocco's historic support for South Africa's anti-apartheid struggle. In reaction to Zuma's recent statements in Rabat, where he explicitly supported Morocco's autonomy plan for Western Sahara, the Polisario swiftly sent its Foreign Minister Mohamed Yeslem Beissat to Pretoria. This move comes amid tense diplomacy and a major shift in South African policy on the formerly Spanish Sahara. Until then, all political forces in the country were aligned with the government’s position. Panicked, the Polisario dispatched a delegation led by Beissat, who knows the field well after years representing the entity, officially invited by the ANC under Cyril Ramaphosa to attend a "liberation movements summit" in Pretoria from July 25 to 28. This summit, themed "Defending liberation gains, promoting integrated socio-economic development, and strengthening solidarity for a better Africa," also gathers other supporters of similar causes like Palestinian Jebril Rajoub, allied with Algeria and Polisario. The event, organized by the South African embassy in Algiers, aims solely to back separatist positions and offer support. The ANC quickly condemned Zuma's support for Western Sahara's Moroccan sovereignty on principle, accusing him of betrayal and dissidence after his split from the party. However, not all ANC factions still adhere strictly to Ramaphosa's official line. Many ANC leaders now recognize that siding with Algeria’s unproductive position has been a significant loss for their country. The influence of Zuma, a powerful political figure, has forced the Polisario and its patron to coordinate their response amid the new diplomatic dynamics intensified by his backing of Morocco. This diplomatic earthquake happens as several African states have progressively withdrawn recognition of the SADR in favor of the Moroccan plan, potentially further isolating the Polisario and Algeria continentally. During his visit, Zuma reminded the historical role Morocco played in the anti-apartheid struggle, seemingly lamenting his country's unexpected post-Mandela shift. He advocated for a strategic alliance based on respecting African states' territorial integrity, moving away from separatist support—a pragmatic stance shared by many South African officials. A rapprochement between Morocco and South Africa, the only African countries with truly industrial and diversified economies, could benefit both powers and the continent as a whole. The era of imported ideologies serving as democratic facades for military dictatorships is over and no longer effective. Thus, the Polisario minister’s visit to Pretoria appears a desperate attempt to limit the impact of a shift that could deeply transform political balances in Southern Africa and accelerate Morocco’s strengthening continental and international position

Between Ideology and Pragmatism: The Spanish Radical Left's Controversial Stance on Moroccan Sahara... 19505

Aziz Daouda, 8 mon.
I confess here that it was the writings of Si Lahcen Hadad that pushed me to take a closer interest in this Spanish left, which positions itself in opposition to the Sánchez government, which is itself left-wing. Not reading Spanish, I am therefore somewhat less inclined to pay attention to the repeated ignominies of this left, sick from not being able to access power, sick from its aborted history, sick from what it actually is. So, to exist, it invented a cause. Too bad if it understands nothing about it, too bad if it harms Spain’s interests, too bad if it distorts history, ignores geography and demography, too bad if its reasoning, if it is reasoning at all, is far from logical, too bad if it lies outrageously. The important thing is to exist and to appear to the Spanish public as the defender of the causes of the most deprived... No matter if those people harmed the Spanish people; no matter if they have Spanish blood on their hands. Manifest bad faith. In Spain, therefore, a significant part of the radical left, mainly represented by formations such as Unidas Podemos, an alliance between Podemos, Izquierda Unida, and other minority groups, maintains a posture—let’s say critical, if not belligerent—towards the Kingdom of Morocco. This contradictory position is fed by a historical prism marked by colonial memory, “anti-imperialist” struggles, but also by the question of the Sahara, called the "Spanish Sahara" until 1975, as it was a former territory under Spanish domination until the Green March in 1975. This radical left considers Morocco a belligerent and threatening actor. The debate is not limited to territorial disputes: it fits into an ideological vision where the Moroccan state is often presented as an authoritarian and repressive regime, described as a neocolonial power. This is what underpins the repeated support for the artificial Sahrawi cause, presented as an anti-colonial and anti-imperialist fight. Support for the Polisario Front thus seems embedded in the DNA of these “gauchos,” regardless of developments. Historically, several components of the Spanish left have expressed clear support for the Polisario Front, founded in 1973, which was nevertheless supported by Gaddafi, then hosted, supplied, and armed by the Algerian regime with the aim of harming Morocco’s interests. This support manifests itself in various forms: - Filing parliamentary motions in defense of the right to self-determination for this small part of the Sahara alone; - Participation in international pro-Polisario forums and associative networks that blindly support it, regardless of reports on the embezzlement of aid, rapes, and flagrant human rights abuses in Tindouf; - Pressure on the Spanish government and European institutions to recognize the political status of the Sahara, neglecting to mention that it was formerly occupied by their country, as a territory to be decolonized, in opposition to Morocco’s historical sovereignty. Even the autonomy proposal, well known in Spain, does not seem to satisfy them. However, it should be noted that this support comes in a context of strong internal contestation in Spain. Since the socialist government of Pedro Sánchez expressed its support in 2022 for the Moroccan autonomy plan, this radical position has somewhat fractured. This change reflects a pragmatic adaptation by some to the geopolitical, economic, and migratory realities that closely link the two countries. Faced with challenges related to managing migratory flows through the occupied enclaves of Ceuta and Melilla, as well as security and economic cooperation with the Kingdom of Morocco, the Spanish government has refocused its diplomacy. This has led to a gradual distancing of the left—but not the radical left—from the Polisario, thus marginalizing its influence on official policy. In this context, some voices within the radical left still try to persuade European institutions to keep pressure on Morocco, demanding that the so-called Western Sahara remain central to priorities to resolve an “unresolved colonial conflict.” Parliamentary groups and “pro-Sahrawi” NGOs continue to denounce bilateral agreements between Madrid and Rabat, refusing that the issue be sidelined in favor of a more “pragmatic” diplomacy. Spanish and European institutions, the theater of these ideological tensions, thus see the radical left forces seeking to have the question of the so-called Western Sahara recognized as a “state matter.” They denounce Moroccan control over this dossier and strongly contest the diplomatic normalization policies carried out by Madrid. This line reflects a deep political fracture, where post-colonial idealism and outdated self-determination claims clash head-on with political realism marked by the search for regional strategic balances. Support for the so-called Sahrawi cause is not without controversy. Activists, commentators, and victims have recalled that the Polisario Front was, in the past, involved in violent operations in Spanish territorial waters, causing the death of Spanish fishermen. These painful episodes resonate in Spanish public opinion and fuel a virulent critique of radical positions that support a movement with a past combining political struggle and violent actions. This memory weighs heavily in contemporary debate and is exploited by political forces opposed to these radical left positions, notably the Spanish right. The question of the Sahara, a territory that was Spanish for a time, remains an important point in relations between Spain and Morocco. However, current political, economic, and security realities push for pragmatic Spanish diplomacy, favorable to strengthened cooperation with Rabat, thus marginalizing the radical stance on both governmental and international stages. The historical legacy is here perfectly exploited for contemporary necessities in managing Ibero-Moroccan relations. Today, after consulting numerous articles and writings recounting the positions of this left of another era, I understand a little better Si Lahcen Hadad's fight on the subject, and even more so his sharp responses to the remarks of a certain Ignacio Cembrero, whom I now see only as a bland neurotic. Thank you, Si Lahcen. One question remains: why is the Moroccan left not more inclined to take a stand and strongly denounce the alienated stance of their Spanish counterparts?