Think Forward.

But what is Gamal Abdel Nacer still doing in Conakry... 2897

Aziz Daouda, 2 y.
What was my surprise when I was told that for my stay of only 3 nights in Conakry, I was going to stay at the « Hôtel de L'Université » which is in fact called Gamal Abdel Nacer University. We must return to both the recent and distant history of Guinea Conakry to understand what Gamal Abdel Nacer is doing, or rather was doing, in this region of Africa. The University is now some 60 years old. It has no less than 35,000 students and some 620 teachers. The students represent nearly twenty countries. It is a university that aims to be innovative and competitive in the service of socio-economic development and environmental balance in Guinea, in the region and in the world. Built with the support of the Soviet Union in 1962, it was known until 1984 as the Polytechnic Institute of Conakry. The University was then named in honor of Egyptian President Gamal Abdel Nasser. It served for a long time to provide the country with its elites. Here Gamal is honored, elsewhere he was named Paper Tiger or even Tiger of Falouga, so much so that he puffed out his chest and suffered a series of defeats and disasters that his country continues to pay till today. An excess of "philosophical" vision undoubtedly misguided, meaningless slogans, based on an ideology without anchor, neither social nor even less cultural or historical, if not just a dream. The Officer who called himself free had, with a group of friends, overthrown the very young egyptian Monarchy as a Kingdom. Previously, Egypt had Sultans. Fouad II overthrown by Gamal and his barracks friends, acceded to the throne in July 1952, aged only 7 months and 10 days, after the abdication of his father Farouk. Farouk thought that by abdicating, leaving the throne to his baby with a regent who seemed to be accepted, he would calm the ardor of the officers and thus save his young monarchy. It didn't work. Farouk ended up leaving the country with honors, thus avoiding a bloodbath and confrontation between the military and pro-monarchist forces. The free officers will then name Mohammed Naguib president of the Arab Republic of Egypt in June 1953. An Arab Republic in Africa, heir to the greatest civilization that the African continent and the world had given birth to. Gamal was appointed prime minister in April 1954 but not for long...A few months later, on November 14, 1954, poor Naguib was kindly thanked and Gamal succeeded him quite naturally. Naguib born in Sudan will then go and write books...At the time it should be remembered, Sudan was part of Egypt but under shared sovereignty with the United Kingdom. Sudan will be declared an independent state in January 1956. The free officers of Egypt in fact, carried a project of national independence, believing that Egypt was not in fact free and that the English still had an ascendancy over the monarchy. There was also there, and above all an air of revenge of the common people, who were the young army officers, on a Cairo bourgeoisie or even nobility, speaking mostly in French, moreover, of Turkish or very close. The officers naively promised and no doubt dreamed of rapid economic development for the benefit of all...A somewhat special vision of communism and a socialism which was sought for a long time without ever succeeding, based on the doctrine of the Baathist Michel Aflak, a Syrian which skillfully combines socialism and pan-Arabism. Michel Aflak is a fan of secularism and freedom from Western interests. The Baath subtly opposed socialism to Marxism, a way of satisfying the deeply religious populations, predominantly Muslim and not only, and for whom Marxism was synonymous with atheism. We are here in the Middle East, the cradle and heart of all monotheistic religions... The Baath found in Gamal the ideal tribune. His inflammatory speeches met with an immense echo in Egypt and the Arab world: the army then appeared as the savior of an enlarged nation. The Arab Nation… Nacer's speeches mobilized and inflamed crowds at home and beyond. Its Cairo Radio, then received on short wave throughout the so-called Arab world, would play a capital role in propaganda that would restore pride to populations who had not yet emerged from the yoke of colonization in the region. Mohamed Abdelwahab will add a nice layer with the song Douae Echark (Call of the Orient) to the words of the great poet Mahmoud Hassan Ismail. It is undoubtedly one of the most beautiful pieces of music by the Egyptian virtuoso. Oum Kaltoum will do his part in 1964 with Ala Bab Masr (At the Gates of Egypt); words by Kamal Echanaoui and a composition once again by Mohamed Abdelwahab. She will also sing among others Ya Gamal ya Mital Alwatania (Gamal Example of nationalism or patriotism...). But the one who sang the most on the occasion of the July 23 celebrations was the young singer of that time, Abdel Halim Hafez, notably with his famous song Ihna Chaab (We the people). In fact, we are here faced with an extremely well-oiled system serving a cause that wanted to be pan-Arabist in the service of a military regime that wanted to be exportable to all countries with the Arabic language as the common denominator. The revolution was intended to be Egyptian but was to extend to the entire Arab world. It will succeed in overthrowing regimes almost everywhere, in Iraq, Libya, Syria... it will settle in Algeria and fail to make Hassan II of Morocco bend for example... The war of sands (Guerre des sables) was imposed to him but his solidity and his political sense will surprise them...
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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THE ENCHIRIDION - I 1946

Bluwr X Commons: Epictetus, 2 y.
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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 2047

Bluwr X Commons: Mark Twain, 2 y.
1 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] 2092

Bluwr X Commons: Marcus Aurelius, 2 y.
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4 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.