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CAN : l’urgence d’un code éthique pour restaurer l’esprit du football africain 1514

La très récente Coupe d’Afrique des Nations au Maroc, pourtant voulue comme une célébration du football africain dans toute sa diversité et sa ferveur, a laissé un goût amer, une grosse amertume, une déception incommensurable, une douleur immense et des blessés. Quel dommage que de récompenser ainsi un pays qui a tout donné pour que soit célébré l'Afrique. Quelle honte que de haranguer les foules jusqu'à leur faire commettre des agressions physiques et de peut être laisser orpheline une famille. Au-delà des performances sportives, plusieurs comportements observés tout au long de la compétition ont suscité l’incompréhension, l’indignation et parfois la honte. Des débordements verbaux, des attitudes provocatrices, des mises en cause répétées de l’arbitrage et des déclarations irresponsables de personnes sensées incarner les valeurs mêmes du sport ont terni l’image de la CAN. En conférence de presse, pourtant organisée par la CAF à la gloire du sport et en dehors, certains ont commis des propos invraisemblables, fruits de leurs imaginations débordantes et de petits calculs imbéciles. Le paroxysme de ces dérives a été atteint lors de la finale, avec le comportement indigne d'un entraîneur, aujourd'hui largement relayé et commentés par les médias et les réseaux sociaux. Quelles que soient les tensions inhérentes à un match de ce niveau, rien ne saurait justifier des attitudes contraires aux valeurs du sport, de respect et de fair-play. Ce n’est pas seulement une question d’émotion ou de rivalité, mais une question de responsabilité vis à vis d'une jeunesse et d'un continent en devenir. La CAN au Maroc n’a pas été une compétition comme les autres. Elle fut une vitrine du football africain, observée par le monde entier, suivie par des millions de jeunes qui y cherchent des modèles. Les entraîneurs, joueurs, dirigeants et officiels ne sont pas de simples acteurs : ils sont des référents, des symboles et des ambassadeurs. Face à cette réalité dommageable, il devient impératif que la Confédération Africaine de Football (CAF) franchisse un cap. Les sanctions ponctuelles, souvent perçues comme tardives ou incohérentes, ne suffisent plus. Il est temps d’instaurer un code éthique contraignant, clair et universel, que tout participant à la CAN serait tenu de signer avant le début de la compétition, dès les phases éliminatoires. Un engagement moral et juridique, condition sine qua non de participation. Un tel code n’aurait pas pour vocation de brider la passion ou la liberté d’expression, mais de fixer des limites claires entre la compétition et la dérive, entre la contestation légitime et l’irresponsabilité publique. Le dit Code Éthique de la CAN reposerait sur huit piliers clairs, précis et contraignants. **1. Les principes fondamentaux du code seraient:** * Le respect des valeurs du football : fair-play, intégrité, dignité et respect mutuel * Le respect de l’image et de la réputation du football africain * La responsabilité individuelle et collective de tout participant **2. Le comportement sur le terrain et en zone technique serait bien encadré:** * L'interdiction de tout comportement agressif, provocateur ou insultant * Le respect absolu des arbitres et officiels, quelles que soient les décisions * L'interdiction de gestes, propos ou attitudes incitant à la violence ou à la haine **3. Le comportement hors du terrain fait partie du tout:** * Le respect des adversaires, supporters, médias et institutions * L'interdiction de toute forme de discrimination: raciale, nationale, religieuse ou autres. * Le comportement doit être exemplaire dans les lieux publics, hôtels, stades et zones mixtes **4. La communication et déclarations publiques doivent respecter les règles avant tout:** * l'obligation de retenue et de responsabilité dans les déclarations médiatiques * L'interdiction de mettre en cause l’intégrité de l’arbitrage sans preuves établies sino devant les instances et non par toute autres voix. * L'interdiction d’incitation à la violence ou à la contestation hostile par le geste ou le verbe **5. La responsabilité des entraîneurs et dirigeants est fondamentales:** * L'obligation d’exemplarité renforcée en raison de leur rôle d’autorité * La responsabilité directe du comportement du staff technique * L'engagement à calmer les tensions et non à les attiser **6. Les réseaux sociaux et communication numérique fait partie du jeu et de la compétition:** * L'application du code éthique aux publications sur les réseaux sociaux * La responsabilité personnelle des messages publiés ou relayés * L'interdiction de propos diffamatoires, haineux ou provocateurs **7. Les sanctions doivent être exemplaires et sans complaisance:** * Des sanctions progressives et clairement définies : avertissement, amende, suspension, exclusion définitive * L'application immédiate et transparente des sanctions * La possibilité de sanctions aggravées en cas de récidive ou de faits graves **8. L'engagement formel est un préalable à la participation à toute compétition:** * La signature obligatoire du code par tous les joueurs, entraîneurs, dirigeants et officiels dans un document individuel accompagnant les listes de joueurs et officiels engagés dans une compétition africaines. * La signature du code est une condition préalable à toute accréditation pour la CAN * La reconnaissance écrite des sanctions en cas de violation est obligatoire Le but du code est bien évidemment d'instaurer l’exemplarité pour protéger l’avenir du football africain et ses compétitions. L'introduction d'un code éthique dans les procédures de participation aux CAN, n’est pas un aveu de faiblesse, mais un signe de maturité. Le football africain a atteint un niveau de visibilité et de compétitivité grâce à cette CAN au Maroc. Le niveau ainsi atteint impose des standards élevés et des garanties. On ne peut tolérer que par la faute d'un individu surchauffé tout un édifice s'écroule et que des vies soient menacées, voire perdues. La passion ne peut plus servir d’alibi à l’excès, la victoire ne justifiera jamais la perte de valeurs, la ferveur ne peut disculper un comportement excessif. La CAN doit rester une fête, pas un théâtre de dérives. En posant un cadre éthique clair, la CAF enverrait un message fort : le football africain se doit d'avancer, de se structurer et de se respecter. Le football doit rassembler et non provoquer la haine, l'hostilité, la répugnance, les crises entre nations ou encore servir de terreau à des froids diplomatiques...Pour ne pas dire plus.
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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April 6: The Moroccan Idea That Conquered the World... 398

April 6 is now etched into the global calendar as the International Day of Sport for Development and Peace. A celebration championed by the United Nations, echoed across all continents, and enthusiastically embraced by millions of athletes, institutions, and enthusiasts. Yet behind this worldwide recognition lies an origin that often goes unnoticed. It’s a Moroccan idea, that of Hamid Kamal Lahlou. The irony is striking. While the world fervently celebrates this day, Morocco—the birthplace of the initiative—sometimes seems to lag behind, as if hesitating to fully claim its paternity. Yes, there have been scattered initiatives and events here and there. But they fall far short of what we might have hoped for. We won’t list the few organized manifestations, so as not to ruffle feathers by omitting any. In any case, there are no major events from the sports authorities, such as the ministry, the National Olympic Committee, or the major Royal Moroccan Sports Federations. Is this simply an oversight, or a more subtle form of distancing? The question deserves to be asked, especially when you know the personality of its originator. Kamal Lahlou is not a consensual figure. Journalist, sports leader, communicator, he has established himself over decades as a singular voice in Morocco’s media and sports landscape. His career is dense: former handball player, originally a physical education teacher and inspector, committed actor in the development of national sports, he has held important responsibilities, notably within the Moroccan National Olympic Committee and the Association of African National Olympic Committees. He remains president of the Royal Moroccan Weightlifting Federation and vice-president of the Mohammed VI Sports Champions Foundation. But beyond titles and roles, it’s his words that stand out and his stance that impresses. Direct, clear, often critical, Lahlou disturbs as much as he inspires. He practices neither doublespeak nor complacency. In an environment where restraint is sometimes elevated to an implicit rule, his frankness cuts through. He points out shortcomings, challenges decision-makers, and defends a demanding vision of sport as a lever for development and national influence. This positioning has earned him as many admirers as detractors and doubtless even more denigrators. Some praise his courage and consistency, others reproach him for a tone deemed too incisive. Still others find nothing to fault him for, yet behind his back, lavish him with gratuitous reprimands. But all agree on one point: Kamal Lahlou is an incontournable figure, impossible to ignore. His patriotism admits no ambiguity. Behind every statement, every critique, emerges a clear ambition: to see the Kingdom take the place it deserves on the international sports scene. The April 6 Day fits precisely into this logic. By proposing to dedicate a date to sport as a vector for peace and development, Lahlou sought not personal legitimation, but recognition of the fundamental role sport can play in modern societies. He thus transcribed, in his own way, the royal vision of sport and the role the country can play on a universal scale in service of peace. So why this relative discretion in Morocco around this day? Is it the price to pay for free speech? The backlash of rivalries that have no place? An implicit way to marginalize a figure deemed too independent? A means to silence an ambitious voice? Or simply a deficit of collective memory? Whatever the answers, or the answer, one reality remains. April 6 is an idea born in Morocco, carried by a Moroccan, and adopted by the entire world. At a time when the country seeks to strengthen its soft power and highlight its successes, it might be time to reconcile origin and celebration. For recognizing this initiative to Kamal Lahlou is not just about honoring a man. Does he really need it? It’s rather about embracing a part of contemporary national and global sports history, and reminding that beyond infrastructure and performances, ideas too can change the world. And if it’s the Kingdom of Morocco at the origin, that’s even better.

Mediterranean: The Great Erasure of the Amazigh in Eurocentric Historical Narrative... 878

The history of relations between the two shores of the Mediterranean is deeply biased. Behind the lazy opposition between a supposedly dynamic North and a South relegated to the margins lies a more serious omission: **the systematic erasure of the determining role of the Amazighs (Berbers, Moors) in the formation of Mediterranean Europe**. This erasure is neither neutral nor accidental; it stems from a genuine ideological construct. Long before the colonial era, Amazigh populations structured most of North African space and held a central place in the political, military, commercial, and cultural dynamics of the Mediterranean, forming essential pillars of its history. They ensured an almost continuous link between sub-Saharan Africa and the northern Mediterranean. From Al-Andalus to medieval Sicily, their imprint is deep and enduring. A symbol of this centrality, the conquest of the Iberian Peninsula in the 8th century was led by Tariq ibn Ziyad (as named in the sources) at the head of a predominantly Amazigh army. Chronicles emphasize its largely Berber composition. This reality is systematically downplayed in favor of an Arab-centered narrative that invisibilizes the predominant Amazigh component. Without the Amazighs, there simply would have been no lasting Muslim implantation in Western Europe and the subsequent impacts. Reducing Al-Andalus to a mere outgrowth of the "Arab world" is a grave falsification by oversimplification. The dynasties that drove its golden age, foremost the Almoravids and Almohads, were of Amazigh origin. Emerging from Saharan and Atlas Berber confederations, they refounded the political balances of North Africa and Al-Andalus, building a Hispano-Moorish civilization that remains vibrant today. This fundamentally Amazigh civilization marked urban and monumental architecture, still visible in Seville, Marrakech, Fez, or Cordoba. It structured religious and legal thought with reformist Malikism among the Almoravids, doctrinal rigor among the Almohads for Muslims, and Maimonides' thought for Jews. It also durably impacted the political and military organization of the western Mediterranean. Southern Spain and Portugal still bear visible and toponymic traces of this Amazigh presence today. Ignoring them mutilates a deeply shared history. To refresh this memory, what better than a little tour of Spain's Extremadura. This influence did not stop at the Andalusian shores. In Sicily and southern Italy in general, particularly Palermo, interactions between North African worlds and European spaces were constant during Islamic and then Norman periods, via military contingents, trade networks, and knowledge transfers. These circulations included a significant Amazigh component, often retroactively dissolved into the vague formula of "Arab influence." Couscous is still present there, accompanied by orange blossom almond sweets. By speaking indistinctly of "Arabs," dominant narratives erase the real plurality of actors and obliterate the African depth of these exchanges. This erasure stems from several cumulative biases. First, **Eurocentrism** and the inability to admit that African populations were co-founders of Mediterranean Europe. Second, **historiographical Arabocentrism** and the tendency to homogenize the Muslim world by invisibilizing its non-Arab components, primarily the Amazighs. Finally, **colonial legacy**, with the need to smooth and hierarchize narratives to legitimize a supposed European civilizational superiority. The result is clear: the Amazighs are relegated to a secondary, folkloric, or local role, even though they were structuring actors of the western Mediterranean. Their impact is unequivocally one of the most important in the region's history. Correcting this bias does not boil down to adding a "Berber" chapter to already-written history books. The narration itself must be reconfigured. It involves reinscribing the Amazighs at the heart of the Mediterranean narrative. Southern Europe is not solely the heir to Rome and Christianity. It is also, in part, the product of North African contributions, particularly Amazigh ones, visible in its political structures, urban landscapes, culinary and clothing arts, certain names, and imaginaries. Isn't the name Maurice an example of indelible impact? The western Mediterranean must be conceived as a space of co-construction, not as a theater of unilateral diffusion from North to South. Recognizing this is not a reflex of identity politics or any ideological claim, but a minimal requirement of scientific rigor. Mediterranean history has been flattened to serve power logics, at the cost of extreme simplification of trajectories and actors. The Amazighs are among the great erased, if not the only ones excluded. Fully reintegrating them into the narrative is not "rewriting" history in the sense of distorting it: it is **repairing** it, by restoring to the Mediterranean its African depth and true complexity. This approach is essential to ease relations in the region and build a solid future for its populations, whether in political, economic, or simply human terms. For centuries, this unbalanced narrative has permeated academic, media, and political discourses. Yet the Mediterranean has always been a sea of circulation, not domination; a space of permanent interactions, not a border between hierarchized worlds. From Antiquity and likely before, it has been a zone of mutual fertilization between African, Levantine, and European civilizations. Archaeology demonstrates this powerfully. Phoenicians, Romans, Carthaginians, Egyptians, Numidians, and of course Amazighs structured its commercial, cultural, and scientific exchanges. The idea of an autonomous Europe, the sole source of modernity, is merely a late reconstruction. Not so long ago on a geological scale, the strait between Morocco and Spain was barely more than one kilometer wide... It falls to historians, teachers, and school systems on both shores to correct this, with a view to a common future founded on an equally shared past.