Think Forward.

African Cup of Nations: will the public be there? 10413

Aziz Daouda, 9 mon.

- Politics - Society - Sports -

3.8 min read.

African Cup of Nations: will the public be there? The 2030 World Cup is fast approaching, but even closer to home is the African Cup of Nations, which we will be hosting at the end of this year. Many people are asking questions about the renovation and rebuilding of the stadiums. The photos and a few videos picked up here and there show that things are progressing well and that soon, certainly before the opening of the African Cup of Nations, all the stadiums will be operational. Those in charge should be a little more transparent on this subject and hold press briefings from time to time. This would put everyone's minds at rest, put a stop to the lies and untruths told by some and, above all, encourage the population to support the success of this organization. The success of such competition also depends on the support of the public, who should feel concerned. After all, it's with their taxes that stadiums are built and it's to boost the progress of our country that we host this kind of event. We would do well to look at them not just as consumers of events, but as a key element in their success. The success of an event depends on the quality of the organization, and there is no need to worry about that. Morocco has always shown great expertise and mastery in this field. Combined with the secular hospitality of the Moroccan people, all the events organized on Moroccan soil have met with immeasurable success. Success also depends on the level of infrastructure on offer. Here too, there is no problem, as the country has been a master of major projects for some time now. The engineering, architecture and work carried out by national companies have shown great efficiency and a level of mastery worthy of the world's greatest nations. Morocco will deliver true monuments to the glory of sport. And there will be much to be proud of. Let's just hope that the Moroccan touch will not be omitted and that many craftsmen will be involved in the finishing touches and decorations. This would create a lot of jobs and boost the sector in much the same way as the Hassan II mosque did. The third pillar of success is, of course, a Moroccan victory. A country that hosts international sporting events also does so to shine. It's been almost 50 years since the Moroccans last lifted the African trophy. That's still a lot for the country that was the first to represent the continent, the first African country to get past the first round and top of the group, if you please, and the first just recently to reach the semi-finals of the World Cup. Morocco are feeling the pressure, even if their performance in Côte d'Ivoire was disappointing. The public, and the footballing public in particular, cannot imagine anyone other than the Moroccan captain lifting the famous Cup. The fourth element of success is public support, and not just when it comes to the Moroccan team's matches. Success is also measured by the number of spectators present at all matches. There are some real concerns here, and there are certainly questions to be asked and answers to be found. Morocco already hosted an African Cup of Nations in 1988. While the Moroccan matches were sold out, the others were played in an embarrassingly intimate atmosphere. I was a member of the organizing committee and frankly we were ashamed and had no explanation to give to the leaders of the participating nations. We all thought that we were a football country and that the stadiums were going to be packed. So the question was asked in 1988, but has anything changed since then? Developments in recent years show us that we have several types of football fans. We have club supporters. We have the fanatics who only travel for their club. Let's not dwell on some of the behavior of the latter, which has led many football fans to stop going to the stadium. We have the national team fans. And that's another sociological profile. We also have the millions of spectators in cafés who follow European competitions in particular. Many also support certain prestigious foreign clubs, organize themselves into communities and even travel to support their teams. Who will fill the CAN stadiums? In March, we will have the chance to experience a real-life test. Morocco will be hosting no fewer than twelve African matches as part of the World Cup qualifiers, in six different cities. While there will be no problems in Oujda, where the Moroccan national team will be playing, what will happen in Meknes, where Côte d'Ivoire will be playing Burundi? It would be incomprehensible for the African champions to perform in a sparsely packed stadium. The same goes for Berkane, where Mali, a direct opponent of the national team, will be playing, or Eljadida, where Burkina Faso, known for their high-quality, shimmering football, will be playing. But what about the Larbi Zaouli stadium in Casablanca, which will host both Mali and Egypt, with world-class stars on both sides. We are here in Casablanca, the most populous city where club fanaticism is at its peak. Would things be better at the El Houceima stadium, where Ghana will be playing? There is no doubt that Africans and the world press would be astonished to see top-level matches taking place without a crowd or atmosphere. Let's wait and see, but right now things don't seem very clear. There is virtually no coverage in the media and that is a bad omen. The press must play its part in informing and encouraging the public to go and enjoy such world-class performances. Coming back to the CAN, we also need to think about the realities of the continent. First of all, let's not forget the size of Africa and the scarcity of air links, which make air fares very expensive. Those who make comparisons with Europe are very much mistaken. It takes 3? hours to fly from Moscow to Paris, exactly the same as from Casablanca to Dakar. On the other hand, it takes 5h30 to get to Yaoundé or Douala, for example. Not to mention East or South Africa... In other words, it's up to the Moroccans to fill the stadiums, both in March and next December, and to do so we must not forget to work on the issue of football culture. Moroccans certainly love football when it involves them. They have to love it for the quality of the spectacle and make the effort to show it even when it's not their club or their national team playing. This is no mean feat. It has to be taken seriously - the success of a test event before 2030 and the economic profitability of the project are at stake.

Aziz Daouda

Directeur Technique et du Développement de la Confédération Africaine d'Athlétisme. Passionné du Maroc, passionné d'Afrique. Concerné par ce qui se passe, formulant mon point de vue quand j'en ai un. Humaniste, j'essaye de l'être, humain je veux l'être. Mon histoire est intimement liée à l'athlétisme marocain et mondial. J'ai eu le privilège de participer à la gloire de mon pays .

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THE ENCHIRIDION - I 3533

Bluwr X Commons: Epictetus, 2 y.

1.1 min read.

There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm. Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

THE ADVENTURES OF TOM SAWYER - PREFACE 3690

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 3808

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.