Think Forward.

Beatrice Chebet, Soufiane El Bekkali, Femeke Bol, Masalela: inaugurent Le Stade Olympique de Rabat : Un écrin d’excellence pour des performances athlétiques de haut niveau 780

Le cœur du métier en sport est sans conteste le geste, l’exercice ou l’action accomplie, réalisés par un sportif ou un groupe de sportifs. Cette réalisation est extrêmement complexe en raison des nombreux facteurs qui y interviennent, ainsi que de leur importance relative. Le geste part d’une image que se fait le sportif de lui-même en train de le réaliser. Pour cela, il a besoin d’énergie, c’est-à-dire d’une sollicitation physiologique. Il déploie un geste précis sollicitant une partie ou la totalité de son corps, ce qui constitue une sollicitation mécanique. Pour réaliser ce geste, le sportif réfléchit et fait un effort cérébral : il s’agit d’une sollicitation et d’une dimension psychologique. Une fois ce processus enclenché, le sportif obtient une image finale qu’il évalue en la comparant à l’image initiale qu’il s’était faite de son geste. Ce feedback lui permet d’être satisfait, de se remettre en question et d’améliorer sa prestation. Le geste n’est jamais isolé : il se déroule devant un public qui apprécie la prestation, la performance et le résultat. Si les règlements sportifs imposent, outre un comportement éthique, des dimensions et spécificités des aires de jeu, c’est-à-dire des règles communes à tous sans discrimination, ces règles et autres normes, conditionnent les prestations techniques des sportifs. En revanche, l’environnement et le contexte : stade, salle ou lieu de compétition, apporte d’autres facteurs d’influence sur la prestation et donc sur la performance. Parmi ces facteurs, on compte : Le type de sol ; Le confort, la visibilité et la proximité des spectateurs Les conditions aérodynamiques, comme l’exposition au vent ; La luminosité et l’éclairage ; L’acoustique, avec le traitement du son et le bruit du public ; Les repères visuels et matériels sur le terrain pour les sportifs et le public ; Les facteurs climatiques extérieurs, selon que l’infrastructure soit fermée ou ouverte ; Le climat intérieur, selon qu’elle soit ventilée ou climatisée ; etc. Tous ces éléments impactent la dimension psychologique susmentionnée, qui à son tour influence les dimensions physiologique et mécanique, affectant directement la prestation du sportif. Mais ce n’est pas tout : le type et la configuration d’une infrastructure sportive engendre également un relationnel sociologique particulier. Les ambiances varient d’un stade à un autre. La configuration, les facilités et le confort proposés influencent le comportement des spectateurs, et par extrapolation celui du public entier. Ce comportement engendre une façon spécifique d’apprécier la prestation du sportif. Par exemple, la proximité entre le public et les joueurs joue un rôle important : des supporters proches, avec une visibilité sans entrave, sont plus empathiques que des spectateurs éloignés. Le supporter proche apprécie mieux l’effort et devient plus tolérant envers le sportif. Ainsi, les programmes d’emploi et l’architecture d’une infrastructure sportive deviennent un facteur d’influence sur la performance des athlètes. Une configuration finale bien étudiée est un facteur favorisant la performance, ce qui souligne l’importance de considérer ces données avant toute étude ou proposition de projet de construction d’une infrastructure sportive. Ces évidences ont probablement été prises en compte lors de la conception et de la réalisation du Stade d’Athlétisme, dit Stade Olympique, construit en seulement 8 mois au Complexe Sportif Prince Moulay Abdallah, à la place de l’Institut National d’Athlétisme, édifié au début des années 90, là où ont émergé la quasi-totalité des grandes pépites de l’athlétisme marocain. C’est ainsi que s’expliquent les résultats exceptionnels réalisés lors de la dernière édition du Meeting Diamond League Mohammed VI à Rabat : trois meilleures performances mondiales et cinq records du meeting, un exploit remarquable. Les 8 minutes 11 secondes 49 centièmes de la Kényane Beatrice Chebet, deuxième performance mondiale de tous les temps sur 3000 m, illustrent parfaitement la symbiose entre le potentiel de l’athlète et les conditions qui lui sont offertes pour s’exprimer. Elle aura marqué l'histoire de l'athlétisme mondial. C’est également le cas de la performance du champion marocain Soufiane El Bekkali sur 3000 m steeple, devant son public et sur une piste dont il a loué les qualités. Jamais il n’avait réalisé une telle performance en début de saison : 8 minutes 00 secondes 47 centièmes, un temps très fort pour le mois de mai, entraînant dans son sillage l’Allemand Frederick Ruppert, qui n’oubliera jamais sa course à Rabat, pulvérisant le record de son pays et signant la troisième performance européenne de tous les temps. Il est désormais un prétendant sérieux à une médaille aux championnats du monde prévus à Tokyo. La performance de Femke Bol sur 400 m haies dames est également à souligner: 52sec 46 st du lourd. Une autre performance notable est celle de Tshesipo Masalela, venu du Botswana, qui a signé 1 minute 42 secondes 70 centièmes. Ce ne sont là quelques exemples parmi tant de prestations remarquables réalisées pour l'inauguration de ce stade olympique marocain. En somme, le Maroc peut être fier d’une telle réalisation, qui s’inscrira sûrement dans les records du Guinness, car jamais une infrastructure sportive d’une telle envergure n’a été réalisée en si peu de temps, tout en respectant les normes et la qualité requises. Le président de la Confédération Africaine d’Athlétisme et de CASOL, la toute récente Association des Confédérations Africaines des Sports Olympiques, n’a pas caché sa fierté, inscrivant cette réalisation dans le cadre du soutien du Maroc au mouvement sportif africain en général, et à l’athlétisme en particulier. Il a rappelé que le Royaume est le seul pays africain à accueillir une étape de la Diamond League d’athlétisme. Bien évidemment qu'il souhaiterait y voir se dérouler prochainement les championnats d’Afrique d’athlétisme.
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 .


6800

33.0

Confiscated Freedoms: El Harrach and Tindouf, Two Faces of the Same Oppression... 97

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 785

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.