Benkirane n'oublies pas: les « écervelés », « ânes » et « microbes» sont aussi des électeurs ... 1065

Aziz Daouda, 3 mon.

- Politics - Society -

2.2 min read.

Lors du meeting qu’il a présidé à l’occasion du 1er mai 2025, Abdelillah Benkirane, ancien-nouveau secrétaire général du Parti de la justice et du développement (PJD), s’est emporté avec une rare virulence, qualifiant d’« écervelés », de « microbes » et d’« ânes » les citoyens marocains qui privilégient les causes nationales et les placent avant celle de Gaza. Adoptant un ton acerbe et un regard méprisant, il a violemment critiqué les partisans du slogan « Taza avant Gaza », dénonçant leur position tout en réaffirmant son attachement à la cause palestinienne. Pour Benkirane, cette frange de la société n’aurait pas saisi les véritables enjeux, en plaçant les intérêts nationaux marocains au premier plan. Il a délibérément amalgamé la question palestinienne avec celle du Hamas et de son contrôle sur Gaza, insinuant que le positionnement apparent majoritaire, qu’il critique avec impétuosité, se ferait au détriment de la solidarité avec la Palestine. Son discours, empreint de mépris et d’insultes, choque par l’emploi de termes aussi dégradants que « écervelés », « microbes » et « ânes » et par une formulation avilisante. La sortie intervient dans un contexte où Benkirane multiplie les prises de position favorables au Hamas, notamment depuis le début des opérations militaires israéliennes à Gaza en octobre 2023. Cette posture radicale commence à susciter bien des interrogations, d’autant plus que lors du 9e congrès national du PJD, tenu à Rabat les 26 et 27 avril 2025, les propos incendiaires de deux invités étrangers ont été tenus sans aucune réaction dans la salle, même pas de la part de Benkirane, pourtant réputé pour son intransigeance et le fait qu’il ne laisse rien passer. Un discours particulièrement idéologique et inquiétant a été prononcé par Doğan Bekin, vice-président du parti islamiste turc Yeniden Refah (Nouveau Parti de la Prospérité). Ce dernier a prophétisé le renversement des régimes musulmans entretenant des relations avec Israël, affirmant avec assurance que le PJD reprendrait le pouvoir au Maroc en tant que véritable représentant du peuple. Il a également évoqué la chute des régimes soutenus par l’Occident au profit de pouvoirs islamiques, un message supranational qui peut être interprété comme une remise en cause de la souveraineté marocaine et de ses intérêts nationaux. L’absence de toute réaction face à ces propos donne l’impression que l’agenda idéologique international islamiste porté par Benkirane et ses alliés prime désormais sur les intérêts du Maroc. Cette situation est inacceptable. Le congrès pourtant national a ainsi pris des allures d’« internationale islamiste », avec la présence d’intervenants étrangers porteurs d’agendas contraires aux fondements et à la souveraineté de la nation marocaine. Par ailleurs, la prestation d’un prédicateur mauritanien, Mohamed Hassan Ould Deddew, lors du même congrès, a également suscité l’étonnement. Connu pour son hostilité à la reconnaissance marocaine de la souveraineté sur le Sahara et pour sa radicalité, il a fermement rejeté la démarche américaine en la qualifiant de juridiquement nulle et contraire à la loi islamique. Président du Centre de formation des oulémas en Mauritanie (fermé en 2018) et figure influente de l’Union internationale des savants musulmans, financée par le Qatar, son intervention hostile à la souveraineté marocaine sur le Sahara est restée sans réponse de la part du PJD et de son aile religieuse, le Mouvement Unicité et Réforme (MUR). Ce silence est lourd de sens. Il apparaît clairement que le PJD cherche à se renouveler et à reconquérir des voix pour les prochaines élections, en se positionnant comme défenseur des Palestiniens, des démunis et des causes populaires. Cependant, il convient de s’interroger sur les limites de cette stratégie, d’autant plus que le parti défie ouvertement les institutions et ne recule plus devant les insultes envers ses opposants. La posture adoptée par Benkirane est contraire à l’éthique politique et au respect que tout homme politique se doit d'avoir envers son pays, ses lois, ses institutions et ses citoyens. A-t-il oublié que ceux qu’il a insulté en ce premier mai 2025: les « écervelés », « ânes» et « microbes» sont aussi des électeurs ?

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 ADVENTURES OF TOM SAWYER - PREFACE 2276

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] 2335

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.