Think Forward.

La richesse archéologique incommensurable du Maroc et la réécriture de l'histoire... 3685

Aziz Daouda, 11 mon.
- Politics - History - Society -
3.6 min read.
Le Maroc vient de décider de se doter d’un nouveau musée de l’archéologie et il voit grand ; Ce sera le plus grand du genre en Afrique, d'une superficie de 25000m2. C’est à la fois énorme et flatteur. Certains vont parler de démesure ou n’en verront pas simplement l’utilité. A cela il faut vite rétorquer: détrompez-vous. Si le Maroc a toujours été considéré comme très intéressant au plan archéologique, cet intérêt n’a jamais été aussi grand sinon depuis les dernières trouvailles: celle du plus ancien fossile d’homo sapiens à Jbel Ighoud, non loin de Safi; celles des plus anciens actes et soins chirurgicaux à Tafoghalt, proche de Berkane; celles des vestiges de l’âge du bronze tout récemment mise à l’évidence du côté de Wad Laou, sur le site préhistorique dit KachKouch, pas loin de Tétouan ; celles de la nécropole au sud de Tagounite du côté de Zagora ; celles des parures datées entre 142 et 150 mille ans, mises à nues dans la grotte Bizmoune du côté d’Essaouira ; Celles de l’exploitation agricole de 12 ha du côté de Oued Beht, une dimension jamais connue en Afrique du nord, datant de la fin du Néolithique, témoignant d'une grande richesse et d'un savoir-faire très évolué. La liste est extrêmement longue. Penser maladroitement que les recherches et les fouilles archéologiques soient un luxe ou l’affaire de quelques experts pour leur plaisir est absolument erroné. L'importance de la recherche archéologique pour l'écriture de l'histoire n’est point discutable. Elle est fondamentale. Les vestiges et traces du passé permettent de compléter, de corriger et ou de confirmer les récits historiques. Les fossiles, les structures, les artefacts découverts sur les sites archéologiques sont autant de témoignages tangibles, offrant une vision objective et nuancée des civilisations disparues notamment quand elles n’ont pas laissé de traces écrites. L’archéologie renseignent sur les modes de vies, sur la culture, sur les croyances et les interactions humaines, sur les techniques utilisées et le degré d’évolution des civilisations disparues. Elle est essentielle pour préserver et s'approprier le patrimoine national et partant celui de l’humanité. Elle permet de jalonner l’évolution humaine et permet d’expliquer ce que nous sommes aujourd’hui. La transmission des connaissances étant capitale, la recherche archéologique permet de mettre à la disposition des générations que nous sommes et celles futures, des indices indiscutables de fierté et d’identité. Elle est ainsi incontournable pour l’écriture et la réécriture de l’histoire, qu’elle nettoie des biais que certains historiens peuvent y avoir insérés çà et là par méconnaissance ou manque d’évidence et ceux que des idéologues pour des raisons plus ou moins louables, peuvent y avoir volontairement introduits comme orientations ou aspects fallacieux. Les trouvailles au Maroc remettent justement en cause ce que des générations successives ont appris de leur histoire et de leur origine. S’il est prouvé que Le rôle des populations locales dans les échanges et dans la construction de la civilisation méditerranéenne était fort important, on continu hélas à colporter une histoire biaisée ignorant justement ces apports et évidences archéologiques, aujourd’hui prouvés sans ambiguïté. Depuis 1985, le Maroc s’est doté d’un Institut National des Sciences de l’archéologie et du Patrimoine (INSAP). Et ce n’est ni pour rien ni par hasard que la recherche archéologique est ici étroitement liée au patrimoine. Qui dit patrimoine dit preuves tangibles quand il s’agit de patrimoine matériel et preuves transmissibles, s'il s’agit de patrimoine immatériel. Il se trouve que le Maroc est immensément riche des deux. Ce ne sont pas les chercheurs de l'INSAP qui vont contredire les propos ici développés ou encore Ibn Khaldoun que nous vénérons sans pour autant en respecter la doctrine. Il est aujourd’hui fondamental de revisiter le narratif qui lie l’origine des populations marocaines à une quelconque migration venue d’ailleurs et encore moins de l’est du pays ; comme il est temps de mettre l’accent sur l’évolution de ces populations et leurs apports indéniables à la civilisation méditerranéenne et donc du monde. Les populations d’ici n’ont pas subi les civilisations de la région, ils y ont contribué amplement et largement et cela doit être enseigné dans nos écoles. Faire fi de cette vérité crée des carences notamment de perception identitaire. Les nations ont besoin de référentiel historique pour s'épanouir. Certains se le construisent à partir de rien, alors qu’au Maroc il est là et s’impose à l'évidence. Ce sont des vérités on ne peut plus limpides. Elles doivent constituer la base de notre référentiel identitaire. Les problèmes dont souffre une certaine frange de la population notamment les jeunes en quête d’identité et qui hélas aujourd’hui sont happés par des idéologies importées pouvant embrasser un extrémisme dangereux; ne peuvent trouver de solutions que par la mise en œuvre d’un travail de réécriture de l’histoire de façon objective, basée sur les faits et les preuves historiques, des plus lointaines au plus proches. Les jeunes, à l’adolescence et au début de l’âge adulte notamment, se posent des questions profondes sur ce qui ils sont, ce qu’ils veulent devenir et quelle place ils occupent dans le monde. Ce questionnement, s’il est influencé par nombreux facteurs dont bien évidemment la famille, la culture, les amis, les expériences personnelles et l’environnement social, il est aussi impacté de façon incontournable par l’histoire du pays. Plus cette histoire est lointaine dans le temps, plus elle est motif de fierté et de sérénité. Dans ce monde en constante évolution, où les réseaux sociaux et les pressions de tous genres jouent un rôle conséquent, cette quête d’identité peut être complexe et parfois source d’angoisse. Le désarroi peut aiguillonner vers un réconfort d'ailleurs. Certains peuvent aller jusqu’à penser remonter un temps imaginaire et se construire un monde romanesque, édulcoré par des idéologues servant des causes évidemment invraisemblables. L’investissement dans un musée d’archéologie aussi important est donc venu à temps combler un déficit culturel extrêmement sérieux, réunissant en un lieu accueillant, de dimension respectable, des tas de preuves de la richesse de l’histoire du Maroc. Les historiens eux, devraient se saisir de la question identitaire pour justement pallier les insuffisances et éliminer les biais; Certains s’y sont déjà mis ardemment de façon individuelle et militante. Il faut cependant impérativement que les institutions se saisissent vigoureusement de la question. L’Education Nationale en premier, se doit de prendre la mesure de l’importance de la révision des cursus et contenus des cours d’histoire enseignés dans nos écoles; sans omettre de former un nombre conséquent de spécialistes pour améliorer la recherche dans un domaine aussi cardinal.
Aziz Daouda Aziz Daouda

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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Ramadan: When Morocco Gets Moving Between Devotion and Caution.. 159

Aziz Daouda, 9 h.
- Society - Lifestyle -
2.1 min read.
Every year, at the start of the holy month, a discreet but massive phenomenon transforms the streets of Moroccan cities. In Rabat, Casablanca, Marrakech, Tangier, or Fez, the corniches, parks, and local pitches fill up as iftar approaches. Clusters of walkers flood the boulevards, groups improvise soccer matches, gyms are packed, and beaches are overrun. The paradox is striking: while fasting imposes abstinence from food and drink from sunrise to sunset, physical activity surges dramatically. For many, Ramadan becomes a month of getting back in shape. People seek the benefits of aligning body and mind with natural discipline. Fasting structures the day, fixed schedules, visible excesses. This discipline fosters commitment to a sports routine. Many use this regularity to build habits that elude them the rest of the year. Indeed, physical exercise enables metabolic improvements, provided it is practiced moderately during fasting, by stimulating: - fat oxidation; - insulin sensitivity; - weight regulation; - reduction of oxidative stress. Walking 45 minutes before iftar or doing a light workout 1 to 2 hours after can promote better fat mass management and limit the weight gain often linked to lavish evening meals. Many people pack on pounds during Ramadan. Cardiovascular benefits are also significant. Brisk walking, light jogging, or cycling improve heart health, lower blood pressure, and boost endurance. Ramadan thus becomes an ideal time to introduce sedentary people to exercise and psychological and physiological well-being. Physical activity and sports during Ramadan also act as emotional regulators: - reduction of irritability from deprivation; - improved sleep quality; - sense of accomplishment; - social cohesion: neighborhood matches, group walks. In a month marked by spirituality, physical effort becomes an extension of moral striving. However, potential risks cannot be ignored, as the body has its limits. Crossing them can be seriously harmful. The sports fervor is not without danger, especially when improvised, poorly controlled, or excessive. The main risk remains water loss. Severe dehydration is never far off. Running in late afternoon under spring sun, without drinking, can cause: - dizziness; - hypotension; - muscle cramps; - concentration issues; - even fainting. Those pushing beyond a certain intensity are particularly prone to hypoglycemia. Intense effort while fasting can trigger a sharp drop in blood sugar, leading to: - tremors; - cold sweats; - blurred vision; - extreme fatigue. Diabetics or prediabetics, in particular, must exercise extra caution. There are also many risks of muscle injuries. Dehydration reduces muscle elasticity. Many dive into explosive soccer matches or intense weight sessions without gradual preparation. Result: strains, tears, ligament ruptures, lower back pain. Overloading the heart is another major risk if you ignore your body's signals. For the untrained or those with undiagnosed cardiovascular issues, intense fasting effort can be dangerous, even fatal. Thus, golden rules must be followed for a healthy sports-focused Ramadan, to maximize benefits and minimize risks: - Prioritize moderate intensity: brisk walking, light jogging, gentle strengthening. - Choose the right timing: 30 to 60 minutes before iftar, to rehydrate quickly; or 1 to 2 hours after iftar. - Strategic hydration between iftar and suhoor: sip water steadily, avoiding excess caffeine. - Balanced nutrition: proteins, fibers, complex carbs. - Listen to warning signs: dizziness, palpitations, unusual weakness. Beyond health, this activity surge reveals an intriguing reality—a sociological phenomenon: Ramadan acts as a collective catalyst. It creates an atmosphere conducive to behavior change. Where the rest of the year brings dispersion, the holy month provides structure, purpose, and motivation. Friendships and interest groups come alive again. The central question remains: why doesn't this momentum last after Ramadan? Perhaps because, more than a simple month of fasting, Ramadan is an accelerator of intention. It pushes everyone to become a better version of themselves, spiritually and physically. The challenge now is to transform this seasonal energy into a permanent culture of movement, physical exercise, and sports. If the body can fast, it must never stop moving, and thus living.

The Double Health-Demography Shock Threatening Morocco: It's Time to Act 646

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

Stars and Sands 713

Julius Melien, 3 d.
- Philosophy -
2.2 min read.
Today I can say without fear of being wrong that coincidences do not exist. Since I first became aware of my own existence, I have collected scattered and seemingly out-of-context events that, at the time, I could never have understood, given the randomness with which they presented themselves to me. Let me begin with my conviction that coincidences do not exist. When I was still a child, I was given an album by the band The Police titled "Synchronicity". I knew nothing about English and asked one of my mother’s cousins to tell me what it meant. She simply translated it into Portuguese, without explaining its meaning. I was satisfied with that answer and assumed it was the name of some kind of city. Later, that title would make perfect sense, because even before receiving that album, synchronicities were already happening to me. But what about the stars and sands? Where do they fit into this story? Well, I always watched many cartoons and films, and my favorites were those set in the desert. Cartoons like "Shazam"!, "The Arabian Knights", among others, truly captivated me. Those who have read my previous articles may have noticed that one of my passions is outer space. Therefore, it was only natural that films with this theme would deeply attract me. Then, for the first time on television, the film "Star Wars" was announced. I was thrilled, and on premiere day I was ready, sitting on the couch in front of the TV. The opening scene, with the Imperial ship pursuing the rebel vessel, was magnificent. And then, when the droids escape with the plans for the Death Star, where do they land? On the planet Tatooine, an entirely desert planet, and with two “suns”! A large portion of the story unfolds on that vast desert world. For my mind at the time, less than ten years old, how could I understand that a film about space battles, starships, and stations would spend so much time in a desert setting? I cannot explain it, but I absolutely loved it. Perhaps that explains why I later enjoyed the classic film "Dune" so much, a few years afterward. What surprised me was discovering that there was a film from which George Lucas had drawn inspiration, especially for the scenes on Tatooine. The name of that film is "Lawrence of Arabia". And there it was, another of my favorite movies. Continuing with the synchronicities, I learned about another film that was about to be released, called "Raiders of the Lost Ark". I do not even need to say where much of that film takes place, do I? As the years passed, the stars and sands were always with me. Until I discovered the books of Antoine de Saint-Exupéry, all inspired by the adventures of the early days of airmail. At the recommendation of a great friend, I read a book called "La Ligne", by Jean-Gérard Fleury, which tells in detail how airmail began, initially departing from France toward countries in West Africa, such as the enchanting Morocco. With every page, I could feel the dry wind, the scorching desert heat, as well as the freezing nights of the deep night. Thus, just like the stars, the sands are elements that compose and cradle my imagination. All of this thanks to the power of reading and the appreciation of the art found in great films. Today, with more than half a century of life behind me, I can carry my desert within my chest. It can be an important metaphor for the great adversities we face, not to mention the profound inspiration of the forty days spent in the desert by the Master of masters, a great lesson for all of us who intend to follow His steps. The sands move according to the will of the wind, sculpting natural works, reshaping landscapes, and even crossing oceans. It is estimated that there are more stars in the universe than grains of sand on our entire planet. Probably so. Should I understand this comparison as yet another synchronicity before me? Stars and sands? I believe so.

The Akashic Records 1064

Tupan, 5 d.
The Akashic Records are described in esoteric philosophy as a universal, non-physical field of memory in which all events, thoughts, emotions, and actions are preserved. The term Akasha comes from Sanskrit and is commonly translated as ether, space, or subtle substance, referring to a primordial medium that supports and permeates all existence. Within this framework, nothing that occurs in the universe is ever truly lost; every experience leaves an enduring imprint upon the underlying structure of reality. The concept entered Western esoteric thought primarily through Theosophy in the late nineteenth century. Helena Blavatsky (1831–1891) described the Akashic Records as a form of cosmic memory inherent in nature itself. In this view, Akasha is not a physical location but a subtle plane of reality in which the history of the world and of humanity is inscribed. Rudolf Steiner (1861–1925) later expanded this idea within Anthroposophy, proposing that disciplined spiritual development could enable access to these records in order to study past civilizations, karmic processes, and the spiritual evolution of humanity. In esoteric literature, the Akashic Records are often portrayed metaphorically as a cosmic library or archive. This imagery is symbolic rather than literal, serving as a conceptual aid for understanding a non-material mode of information retention. The records are said to encompass not only the past but also potential futures, understood as tendencies or probabilities shaped by intention, moral choice, and collective action rather than as fixed or predetermined outcomes. Access to such information is typically associated with altered or heightened states of consciousness, including meditation, contemplative insight, or intuitive perception, and is understood as interpretive rather than mechanically exact. Comparable ideas appear across multiple intellectual and spiritual traditions, suggesting a recurring intuition that experience leaves enduring traces beyond individual memory. In Indian philosophical systems, Akasha functions as a subtle element associated with vibration and form; in Buddhist Yogācāra thought, the ālaya-vijñāna (storehouse consciousness) preserves karmic impressions; and in Western depth psychology, Carl Jung’s concept of the collective unconscious offers a symbolic parallel, framed in psychological rather than metaphysical terms. These parallels do not imply doctrinal equivalence but a shared effort to articulate how memory, causality, and meaning may persist beyond the individual mind. From a philosophical standpoint, the Akashic Records may also be interpreted through the lens of information metaphysics. Within this perspective, the concept functions as a hypothesis about the persistence of information in reality itself. Events, thoughts, and actions are understood to generate informational structures that are not annihilated but transformed, echoing broader philosophical debates about whether information is more fundamental than matter or energy. This approach does not require a literal cosmic archive; instead, it frames the Akashic Records as a symbolic model for the continuity of informational patterns across time and process. It is important to note that claims of direct access to the Akashic Records remain experiential and subjective, varying widely across traditions and individuals. Such claims are best understood as interpretive insights shaped by symbolic, cultural, and cognitive frameworks rather than as empirically verifiable observations. The Akashic Records represent an influential esoteric concept describing a universal field of memory that preserves the totality of experience. While central to Theosophical and related spiritual traditions, the idea is most productively approached as symbolic language for the persistence of information and meaning, or as a metaphysical hypothesis rather than as a defined or universally accepted spiritual mechanism.

Moroccan Sahara: The Algerian Lock Under American Pressure... 1143

Aziz Daouda, 6 d.
For half a century, Algeria's military power has sought neither to definitively end the Sahara conflict nor to truly satisfy the Polisario's claims. The central goal is perpetuating a *controlled status quo*, sufficiently conflictual to remain useful but well-contained to avoid escalation. **In this logic, the Polisario is not an end in itself, but an instrument: a regional pressure proxy, activated or muted according to Algiers' strategic needs. Its leaders are mere officials on a mission, and the detainees in the camps no more than accomplices.**The aim is neither to build a viable state in the south nor to secure a total diplomatic victory, but to maintain low-level permanent destabilization in the region. A cynicism all too evident in a "frozen" yet profitable conflict for the Algerian regime. It sustains permanent strategic tension with Morocco, effectively blocking any real Maghreb integration. It justifies ongoing militarization and massive defense budgets in the name of a lasting threat. It nurtures the narrative of an external enemy, useful for diverting attention from internal economic, social, and political blockages. *In this framework, Morocco becomes a "structural enemy," not because it poses an objective existential threat, but because the Algerian system needs a designated adversary to cement internal cohesion and channel popular frustrations. The imaginary enemy as a method of governance.* The image of an expansionist and aggressive Morocco forms one of the pillars of Algeria's official discourse. It installs constant psychological pressure: externally, a neighbor portrayed as threatening; internally, the proclaimed need for strong power and an omnipresent security apparatus. This setup is not conjunctural; it is inherent to the regime's nature. In this political architecture, full and complete normalization with Rabat would be counterproductive, as it would deprive the military power of a central lever of legitimation. Some consider it suicidal for the regime. Thus, even when a "managed freeze" seems to settle in, as recently described by former Mauritanian Foreign Minister Ould Bellal, it is not a step toward peace, but a modality for managing the conflict. The status quo is adjusted, modulated, never abandoned. **This is where Washington becomes a true accelerator of the dossier. President Trump having made conflict resolution the nodal point of his term.** The Mauritanian reading is lucid on one point: the dossier only moves when Washington gets directly involved. Ould Bellal, a seasoned observer, emphasizes that "the direct American presence in recent meetings" marks a notable evolution from mere principled support for the UN process. The US has broken with its former posture. This dynamic confirms a strategic reality: the conflict's center of gravity is neither in Tindouf, nor in Laâyoune, nor even in Nouakchott, but in Algiers. This is what American officials have fully grasped. The repeated visits by Massad Boulos to Algiers, along with his firm yet coded statements, systematically recall the American line: support for a realistic political solution affirming Moroccan sovereignty over the territories; insistence on regional stability and Algiers' involvement as a stakeholder. *The implicit message is clear: without constructive engagement from the Algerian power, no lasting progress is possible, regardless of the UN framework or negotiation format.* What of Mauritania, between neutrality and vulnerability? It too is a stakeholder in the talks. Ould Bellal recalls that his country is "objectively concerned" by the conflict's outcomes, particularly due to the Lagouira area and the security and economic stakes linked to Nouadhibou. Lagouira indeed emerges as a strategic lock, both for Mauritania's security depth and for the configuration of Atlantic trade corridors. His proposal to organize an international conference aimed at clarifying and legalizing Mauritania's "positive neutrality" reflects acute awareness of the risks: a prolonged and instrumentalized conflict weakens the entire Sahelo-Maghreb continuum. Nouakchott knows the Algerian status quo is not neutral; it shapes regional balances and can turn into a factor of diffuse destabilization. It has been since 1976. If there is a lock here, it is indeed Algerian. At the end of the current sequence, the diagnosis is clear: the central problem is in Algiers, and a decisive part of the solution as well. As long as Algeria's military power views the Sahara as a lever for internal management and regional projection, no purely UN dynamic will suffice; the Polisario will remain a tool, not a sovereign decision-making actor. Under these conditions, only sustained, coherent, and if necessary coercive American pressure can alter Algiers' strategic calculus. Otherwise, the "managed freeze" evoked by Ould Bellal risks turning into diplomatic eternity, where the process's form changes, but the blocking logic persists. A kind of near-mathematical constancy. **The status quo is not an accidental impasse: it is an assumed policy. And as long as this policy remains profitable for Algiers, the conflict will stay suspended, not for lack of a solution, but for lack of will from the true decision-maker.** To break the lock, Washington is multiplying pressures on Algiers. *The latest is appointing a chargé d'affaires in Algiers, not an ambassador.* The chargé d'affaires status allows marking a form of "under-calibration" of representation, which can be interpreted as reflecting tensions over sensitive dossiers: Sahara, rapprochement with Moscow, counterterrorism; without escalating to open crisis. It is a signal from Washington showing that the relationship with Algiers is important, but not to the point of immediately dedicating a full ambassador while certain political adjustments are not made. Chevron will certainly do business with Sonatrach, but in politics, that is not enough. Algiers must move to earn American diplomatic trust: Trump's order. **In essence, the conflict is not a matter of maps or revolutionary slogans. It boils down to a simple equation: Algiers feeds on the status quo, but under President Trump's impetus, the "Sahara problem" will cease to be a historical drama to become what it should always have been: a settled dossier. The lock is about to break.**

Ramadan in Morocco: The Holy Month in the Mirror of Our Excesses... 1222

Aziz Daouda, 6 d.
- Politics - Society - Business -
2.3 min read.
As Ramadan is here, Morocco shifts its rhythm and clock. Streets slow down by day and light up at night. Mosques fill up, hearts tighten around the essentials: faith, patience, solidarity, piety. *On paper, Ramadan is a month of restraint, piety, and self-focus. In economic reality, it paradoxically becomes a month of excess and waste. In fact, one must conclude with the paradox of the Moroccan table.* A few hours before iftar, markets burst with activity. Bags overflow. Baskets grow heavy. Bills do too. According to data from the High Commission for Planning, food already accounts for the largest share of Moroccan household budgets, especially for modest classes. **During Ramadan, food spending rises sharply, sometimes significantly, per consumption surveys, due to concentrated purchases over a short period and social pressure around the iftar table. Social pressure, but also pressure from the media, particularly television.Citizens are bombarded with messages promoting consumption as a marker of social success.** This translates to an 18% increase in spending. That's no small thing. It also means a sharp rise in demand for food products, not always necessities, putting upward pressure on prices. Yet, a non-negligible portion of this food sadly ends up in the trash. Levels can be alarming. Dumpsters overflow with prepared foods, cakes, pastries, bread, and other flour, butter and sugar based preparations. **According to a FAO study, this waste can reach nearly 85%.** In other words, a citizen spending 1,000 dirhams on food staples throws away the equivalent of 850 dirhams as waste. Astonishing. *Food waste in Morocco is structural, as highlighted by several FAO-backed studies. Ramadan amplifies it through multiplied dishes, domestic overproduction, impulse buys, and abundance seen as synonymous with hospitality and well-being.* The paradox is cruel: at the very moment spirituality calls for moderation, society settles into a display of abundance, in response to a silent social pressure. *Waste isn't just an economic issue. It's become cultural. Overall, a Moroccan citizen throws away about 132 kg of food per year, per a UNEP study. The FAO says 91 kg. Ramadan contributes significantly.* **The ftour or Iftar table has become a space of social representation. Failing to multiply dishes is sometimes seen as a lack of generosity, even stinginess. Chebakia, briouates, harira, multiple juices: the implicit norm demands variety. People put on airs. Ramadan's founding values take a serious hit. Sobriety is forgotten.** This pressure weighs even more on modest households, as recent years' food inflation has eroded purchasing power. When budgets are tight eleven months out of twelve, Ramadan becomes a month of disproportionate financial strain. The holy month turns into a tough budgetary equation. The media have crafted a "Ramadan spectacle." At nightfall, a near-generalized ritual begins: television. National channels concentrate their prime programming around the post-iftar slot. Light series, repetitive sitcoms, hidden cameras, family-oriented telefilms. All backed by unprecedented advertising bombardment. Ramadan has become peak advertising season. Food ads multiply, processed products invade screens, and commercial logic overshadows educational or cultural missions. The month of spirituality becomes an audience battle. Television doesn't create overconsumption alone, but it accompanies it, normalizes it, and sometimes celebrates it. Spirituality is thus put to the test. Ramadan is meant to teach hunger to better understand those who suffer from lack. Yet the contrast is striking: while some families struggle to provide essentials, others throw away surpluses. This contradiction raises questions about the responsibility of public authorities and media figures. Morocco isn't alone. In several Muslim countries, international organizations warn annually about the waste peak during the holy month. It's a recurring issue in regional public policies. But beyond the numbers, the question is moral: how to reconcile fasting and excess? How to preach restraint while practicing abundance? How to refocus the holy month? The solution isn't guilt-tripping or punitive. It's cultural. The duty today is to: - Rehabilitate simplicity in religious discourse. - Value modest tables as a sign of awareness, not poverty. - Encourage food redistribution initiatives. - Rebalance audiovisual programming with more educational, social, and spiritual content. Ramadan doesn't need to be spectacular to be intense. It doesn't need to be costly to be noble. It doesn't need to be abundant to be generous. Ultimately, the question isn't just economic. It's existential: Do we want to *live* Ramadan... or *consume* it? **Waste is unacceptable. Religion explicitly condemns it.**

Why doing more makes life worst? 1223

Safaa Ouahid, 7 d.
- Lifestyle - Philosophy -
1.1 min read.
it is strange how 'busy' has become the default answer to 'how are you?'. Somehow, being overwhelmed turned into a sign that we are doing something right. But beneath that there is often a quiet exhaustion we do not talk about. But productivity, in itself, is not the problem and setting goals and working toward them can be meaningful and energizing. The problem begins when doing more becomes the only way we measure our worth or value. When a day without an achievement feels wasted or when we cannot watch a movie, take a walk, or just sit in silence without feeling guilty for having a rest or thinking about what else we should be doing. We start treating our lives like projects that need constant optimization. Every task and every hobby must be useful, every hour must be efficient. Even self-care becomes something to perfect. Instead of asking whether we are happy or fulfilled, we ask whether we have done enough. And the definition of enough keeps expanding.. There is also something deeper happening. Sometimes, staying busy can become a way of avoiding ourselves. When our minds are always occupied, we don’t have to sit with uncomfortable thoughts or unanswered questions. and productivity can feel like control. As long as we are achieving something, we don’t have to face the fear that we might not be enough without it. that is the issue. But maybe life is not a performance review. Some of the most important parts of being human cannot be measured in output. They do not show up on a checklist. They require time that is not optimized and moments that are not productive. So doing less does not mean giving up on ambition. It means remembering that achievement was never meant to replace living. Sometimes the most radical thing we can do in a world obsessed with output is to pause without guilt. Not because we have earned it, but because we are human.