Think Forward.

Sports performance, Africa has only one choice... 2373

Aziz Daouda, 1 y.
3 min read.
The extraordinary experience of Nezha Bidouane, Hicham El Guerrouj, Khalid Skah, Brahim Boutayeb, Nawal El Moutawakel, Salah Hissou, Hasna Benhassi, Zahra Ouaziz, Said Aouita, Jawad Gharib, Ali Ezzine and so many others has made Morocco a super power of world athletics. At that time, Morocco was among the notable countries in world athletics with dazzling results and a continuity of almost a quarter of a century. Morocco was even fifth in the world in 1999, during the world championships in Seville. Very high-level performances, charismatic athletes, Moroccan coaches trained properly in Morocco, an inspired federal policy, unconditional support from the State, generous royal concern have made this Morocco great for athletics. At the world level, for the training of high-level athletes, there are two successful and time-honoured experiences, two ways of training and producing performance and a third which is gaining a good place, which is even becoming the more productive, the one invented and implemented in Morocco. This Moroccan method has been emulated. It was adopted by the IAAF at the time, by the African Confederation and also by more than one country. Roughly speaking, you have the American system with large, very rich universities having all the means to train very high-level athletes. American universities are developing scientific research in sports performance, investing in large laboratories in exercise physiology, psychology and other cognitive sciences, sports sociology and all other areas of physical activity for well-being and the production of sports performance. They invest in sporting performance to improve and consolidate their respective image, in a major inter-university competition. They are therefore the most productive in the world, benefiting from developed knowledge, an unrivaled level of supervision and an inspiring historical record. They are a super power and provide the USA with all-round sporting power. So the USA has always been one step ahead of the rest of the world. Alongside the American system there is the European system with large clubs supported by very rich local authorities and very generous sponsors. This system therefore produces the second largest sporting power in the world and this is seen at the various world championships and the Olympic Games every four years. In Africa we have neither of these systems, nor could we have one in the near future. So, in Morocco, we invented our own path which is to design and set up a national institution which brings together very talented young people selected from a good prospecting and talent detection system. The selected ones are then placed in an environment of high competence, optimized performance, under the leadership of 100% Moroccan executives. Having an exclusively national framework is of great importance on a cultural, sociological and emotional level. We must never forget that sporting performance is a cultural expression. Everyone's motivation is the same: to represent the country with dignity. This is what allowed us for more than 20 years to be among the ten greatest nations in the world, to have dozens of titles and world records. I think this is the path for African countries. In Kenya too, almost all athletes come from a similar system initiated by certain equipment manufacturers and by the IAAF in the past. Ethiopia has adopted the same path. This is also the path that the CAA is currently developing by multiplying the African Athletics Development Centers -AADC-. These are executive training and training units for young athletes. Unfortunately the system is threatened by lack of resources, World Athletics having chosen not to follow the CAA in this voice. Such a system can only work on the basis of an intelligently thought out and effectively carried out detection system. Why don't we see new generations of great Moroccan athletes, would be the question that more than one would ask me? Sports performance, if it depends on the will of leaders and a favorable environment, it depends above all and above all on the men who work in the system, on their commitment and their genius. Structures and funding are not sufficient to generate high performance. We are here in a cultural domain of permanent creativity, based on a vision which combines will with cultural aspects but without neglecting the consideration of scientific advances at the highest level. The foresight of decision-makers, the level of confidence in management, the continuity of the system are all factors which will impact the process of producing sporting performance. As soon as one of these factors is disturbed, the machine jams. We must therefore conclude that to produce sporting performance, the continent has only one choice: that of training centers. This is what football does brilliantly in certain African countries including Morocco. 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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THE ADVENTURES OF TOM SAWYER - PREFACE 1779

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] 1821

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.