By Omar Bihmidine

Morocco World News

Sidi Ifni, Morocco, July 1, 2013

By nature, we like to give others advice. We like to tell others where to go, where to play and how to lead their lives. We like to give orders, to impose our choices, and to convince others that our suggestions are the right ones. Whether what we choose for others is right or wrong, we rarely care. Parents incessantly advise their children, and teachers tell their students where to look, what to see, and where to study. In frankness, this is all good. Yet, what I personally think is that we should avoid telling others that the second road is better.

Paulo Coelho, one of the best-selling novelists of today, has taught me that we must make our own decisions and not wait for others to decide what we should do with our lives. "Don’t let others say: ‘That road is better’ or ‘that route is easier," the author once put it cogently. Here, I must stress that God created us with a power to lead our lives the way we like, to choose what we think is best for us, and to pine for and pursue the path that we think will lead us to our goals. I believe that if we follow what others tell us, we will be led astray and lag behind in realizing our ambitions. Accepting others' choices while ignoring our own does not serve us well. Worse is that this habit to live others' lives rather than our own does us much more harm.

When I was in Zagora, my former place of work, I aspired to pursue my studies and earn more diplomas. At the time, I had very few working hours, which means that my ambition was easier to realize. But, making the acquaintance of some fellow experienced teachers in the region persuaded me to temporarily give up some of my ambitions. "We all tried to pursue our studies, but the distance between Zagora and Agadir is so far. You had better read voraciously until you move somewhere nearer, then you can easily attain your goal," the experienced teachers advised me. I innocently associated their experience with wisdom, thinking that they knew better than I did. I was even convinced by what they told me.

I did not pursue my studies until I moved to Sidi Ifni, my new place of work. Now, I regret following the road others chose for me. I regret it simply because others from more remote areas earned their diplomas without much difficulty. I regret it because I could have realized my dream if I had made my own decision. I regret it because I thought that others knew better than I did, when in fact I knew better what would have been beneficial for me. The mistake I made then was that I didn’t use the gift God gave me, that of making my own decisions. I still regret it for the reason that if I had not met them I would have taken the adventure as others in more remote areas have done and still do. Why should I opt for others' choices and ignore mine? I sometimes ask myself. Why should I think that their preferred road is better than mine? I often wonder.

In reality, we tend to underestimate our choices and our way of life and go on to follow others. Did not God create us with the same gift and power? We must break this rule of 'that road is better', that 'road is easier' or that ' decision is wiser'. We may consult others, learn from others, get advice from others, and benefit from others' experiences, but never to the extent that we give up our own choices for the sake of those of others. So many people have ended up becoming teachers, not because they like the profession, but because their wise grandfathers once preached to them on the nobleness of this profession. Here, they have ended up living the life of their grandfather, not theirs.

One of my colleagues once told me a real story that continues to remind me of the importance of tightly clinging to one's choices. In Zagora, two young studious classmates sat at the same table in class, side by side, during their primary school. They read nearly the same books during their high schools, revised their lessons equally immaculately, got nearly the same excellent grades, chose the same disciplines, and graduated with the same distinction.  The only difference is that one of them was forced by his mother to study at university and become a teacher. "No job is better than being a teacher," the mother told her son. The other classmate did maritime studies, the choice both of them aspired to. Yet, the mother innocently warned her son against the danger of maritime experiences.

At some point in their lives, many people have wanted to become businessmen, but ended up becoming greengrocers, for they were advised to emulate their father, a businessman too, especially if they seek his consent.  Some other people have wanted to become policemen, but they ended up becoming waiters, for their mother told them that becoming a policeman is a source of trouble and dangers.

Some others have always wanted to become rich, but they ended up becoming poor, for their friends keep on telling them that money is not everything since it does not bring happiness. Some youth have wanted to become football players, but they ended up becoming dustmen, for their grandparents said that playing football is a waste of time. Some poor students dropped out of school at an early age, for they heard from others that studying leads to unemployment and that finding a job and making money are much better than spending time at college.

The crux of the debate is that we become what others want us to become as though we were born enslaved, as though we did not exist and as though we were merely toys. At birth, we are endowed with the power to make decisions, to say no and to say yes, to agree and to disagree, to oppose and to support, to follow and to renounce, to be a disciple and to be a master, and to learn important things and to unlearn bad habits.

However, only very few of us make use of this power, particularly those who are ready to celebrate their freedom and revel in their capacity for free thinking. Think of those who get married, whether they have chosen their other half on their own or they ask their parents to choose for them, whether they are satisfied with their partner or they just want to please their mother, and whether they love their partner or they just need to get married at any rate as our old grandparents advise us to do.

It is high time we brought about a change to our lives. Here, the stumbling block might be that we fear change, especially because we have also been told that we had better shun the road of change and opt for that of routine stability. We have been told that security is better than adventure, and that those who do not accept advice and others' choices are doomed to failure. Let us try our own choices and work miracles. Personally, I was once told that teaching would not allow me to enjoy pursuit of my studies. I gave up the idea. Only then did I succeed to earn my B.A. with distinction, one of the goals I remorsefully missed when I used to listen to those who say, 'that road is better'. Never let others say: ' that road is better'.

Edited by Allison Kraemer

 © Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

By Erin Geneva

Morocco World News

Rabat, July 7, 2013

Since arriving in Morocco a few months back, I have had a lot of concerns expressed by my family and friends at home about my personal safety. Mostly, these are due to the media painting a picture of Africa as a crime ridden continent ravaged by armed conflicts, and a particularly bad representation of Arabs.

To this, I have told them that no, I don’t feel at all unsafe in Morocco, and that the media has greatly exaggerated the dangers present in Morocco. Particularly, the media has painted  a picture of Morocco as being a completely Arab state (untrue) and also represents Arabs (to put it mildly) in a less than flattering light. After I dispel the media myths to my friends and family at home in Canada, I will tell them that I’m not afraid of a terrorist attack, I’m not afraid of getting robbed and I’m not afraid of an armed conflict breaking out. What I am afraid of, is the very mundane activity of crossing the road.

Since I have come here, something very interesting I have noticed is that whenever I get into a car with anyone, they say “Bismillah” before they begin driving. This seems to be a prayer of hope for a safe drive. I can certainly understand why people feel the need to say this here.

I’m not saying that car accidents and road rage are not spread all over the world. I have been in my own fair share of car accidents, one that I am ashamed to admit I actually caused.

However since coming to Morocco, I have seen more car accidents and what I would consider to be irresponsible driving habits than every other country I have visited except India.  While walking on the streets, I often pay attention to drivers and where their eyes are while driving. It has more than once frightened to me to discover that many drivers don’t even have their heads facing in the direction of the road let alone their eyes.

I see an equal amount of distracted drivers anywhere in the world I go. This is often a cause of accidents, even where traffic laws are strictly adhered to. However, while traveling around Morocco, I have seen many people disregard traffic lights, signs and pedestrians in crosswalks. The inevitability of human distraction, paired with what (at least appears to be) a somewhat frequent disregard of traffic laws makes me somewhat uneasy.

And so I am happy to report that the dangers that the media has depicted about Morocco are (as I have experienced), exaggerated, and I would say that generally I feel quite comfortable in Morocco and find it very safe.

But, at the risk of sounding preachy I will say here: Please when you are driving, don’t worry about getting there faster, worry about getting there at all.

By Siham Ali

Rabat, July 10, 2013

Life is bleak for young Moroccans living in the countryside.

Options for jobs and leisure are more limited than those afforded their urban peers. The government has side-lined them economically and culturally, young people from the kingdom's rural areas complain.

"I have a lot of ambitions, but there's no support," Said Chentoui, a 24-year-old unemployed graduate from Moulay Bousselham, told Magharebia.

"We need proper guidance so that we can launch specific projects in rural areas, which will enable young people to stay at home and develop the countryside. A lot of my friends have had to move to the cities to find work and fulfilment," he said.

It is time, the Gharb resident added, for government officials to pay more attention to the welfare of rural youth.

Chentoui chose to stay in his home village. Since he has had no luck finding a job in his field of study, he is now thinking of starting his own business.

If he were not considering entrepreneurship, he would likely end up as a farmer.

According to official figures, the agricultural sector employs 72.1 per cent of the working population in rural areas. Still, about 30 per cent of rural males aged 15 to 29 were unemployed, a 2012 World Bank study found.

The situation is even worse for young women. Nine out of 10 were out of work or out of school, the report said.

There is also little for these young people to do.

Outside of Morocco's big cities, libraries, youth centres and football pitches are in short supply. And this lack of basic amenities in rural areas makes the promotion of cultural and recreational facilities look like luxuries, sociologist Safae Moucharraf said.

"The only way young people in rural areas can have fun is to go to occasional travelling fairs. They have to travel to cities or villages to take part in cultural activities," she told Magharebia.

"So the government needs to form partnerships with local officials to create small-scale cultural and sports facilities for young people, because of the positive effects that sport and culture have in terms of improving quality of life," Moucharraf added.

In the House of Representatives on July 1st, members of the opposition Party of Authenticity and Modernity (PAM) questioned Youth and Sports Minister Mohamed Ouzzine about what the government was doing to improve the lives of rural youths.

"They are victims of marginalisation and suffer the most from poverty. The government must focus on them by providing community sports centres, among other things," PAM members said.

"Partnerships with local authorities can help the government to put the desired infrastructure in place. Young people need to be trained and given guidance so that they can start up their own projects. Awareness-raising and communication are also vital," party officials added.

Ouzzine acknowledged that much needed to be done for youths in both rural and urban districts.

"There is a big gap, which we're trying to bridge in the interests of equality of opportunity and equality between regions. It is important to get young people involved in local politics," the minister said.

The education, health, sport and other ministries also needed to harmonise a policy toward rural youths, Ouzzine stressed.

"Even the self-employment scheme will increasingly target young people in rural areas," he said, referring to Morocco's Moukawalati entrepreneurship initiative.

By Youssef Sourgo

Morocco World News

Casablanca, July 10, 2013

Despite the array of electrifying trailers of brand new Moroccan TV Shows broadcast prior to Ramadan, the Moroccan audience’s excitement wears thin on the very first day of the holy month. What had once been acclaimed as an appealing TV creativity now seems stuck in a vacuum of repetitive images, gags and scenarios. Moroccan TV channels are apparently running out of tricks. Has their creativity kicked the bucket?

Some Moroccans have already found fault with the cluster of TV products exposed on most Moroccan channels. “Moroccan TV is really disappointing,” a Moroccan citizen told Radio Channel Chada FM, last night

“They noticeably devote a laconic amount of time to religious TV Shows, even on Friday, which could at least be an exception to the banalities predominant on Moroccan TV,” he further explained.

Fifteen minutes subsequent to the Maghrib call to prayer, and after all Moroccans break their fast around the evening meal, a déjà-vu sensation grabs their attention as they watch the very first TV Show exclusively designed for Ramadan.

Hidden camera shows, a TV genre typically broadcast on Ramadan right after the Maghrib prayer, are sadly platitudinous and predictable. For some Moroccans, this genre of TV products now invokes compassion rather than laughter.

Comic series almost feature the same cast made of recognizable professional Moroccan actors, which posits a question mark next to Morocco’s endeavors to give an impetus to burgeoning young talents. Scenarios in most comic series lack sophistication, and episodes lack twists and suspense. Almost no experimentation is noticeable at the level of acting too. Moroccan professional actors seem to reflect an awkward sense of “acting conservatism.” Their gestures, facial expressions, and sometimes even appearances, remain unalterable even when they are given new roles.

There is also noticeable imitation at the level of ideas. Back to the instance of hidden camera shows, the scenarios tailored to trick the celebrities have almost all been already consumed by other Arab or foreign channels. The mere aim seems to be the perfect acting of roles, without any regard to whether this acting is original or not. 

One way to rationalize such lack of originality in Moroccan TV products is the absence of young talents. Now that access to high-quality TV products from all around the world is no longer a challenge, today’s generation of young people are more familiar with the sophisticated levels of creativity that foreign channels have reached. Exploiting the experiencing of Moroccan young people with TV content can prove to be anything but a waste of time.

No wonder why young Moroccans now resort to TV contents external to Moroccan channels. Moroccan TV products seem so medieval to them that they cannot help resorting back to foreign channels and media content.

The step that Moroccan TV seems to have overlooked before conceptualizing its content is a “needs analysis.” It is nonsensical to disregard the audience’s tastes and expectations when your product is mainly aimed at them.  Just as newly established enterprises conduct field studies and launch online polls, alongside a plethora of other tools, to elicit the people’s needs before attempting to meet them, Moroccan TV channels have to do similarly in order to avoid, in advance, inducing any frustration afterwards.

Moroccan channels designing exclusive content for Ramadan have to study their audiences in the first place. In Ramadan, Moroccan Muslim families expect TV products that both reflect the atmosphere of the exceptional holy month, as well as solemnize their fasting practice. Moroccan comic TV shows and series are most than welcome, as they doubtlessly have a particular audience. Yet, Moroccan TV products have to be inclusive enough to please the maximum of tastes, without resorting to the same old tricks, something that can be further detrimental to the audience-TV relationships in Morocco.

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

By Youssef Sourgo

Morocco World News

Casablanca, July 11, 2013

A polymath par excellence, Iman Oubou is a Moroccan young woman with a myriad of talents and areas of interest. She is a beauty queen, a humanitarian, an international entrepreneur, a brand ambassador, a skincare line owner, an oncology research scientist, and the list goes on.

After being crowned Miss Colorado international 2012, Iman has since then become one of the incontestable female ambassadors of Moroccan beauty abroad.

She has also taken advantage of this international spotlight to expose another Moroccan treasure, Argan Oil, one of the rarest and most salubrious natural oils in the world, exclusively made in Morocco. Such decision to exploit this Moroccan treasure finds its roots in the value her natal Moroccan region gave to Argan oil.

“Being born Moroccan and growing up in the Souss region of Morocco, all the women in my family used Argan oil for culinary and beauty purposes and could not live without it,” said Iman.

With the wide appeal that Moroccan Argan oil has gained at the international level, thanks to the numerous cosmetic products now including it as a key ingredient, the Moroccan beauty queen has decided to exploit Argan oil in her own hair and skin care brand.

 “Lately I have been noticing that the demands for products made with Argan oil (also known as Moroccan oil) have been increasing as many people have discovered the tremendous benefits of this magical oil for both the hair and the skin,” she noted.

“Argan oil is not something new to me. To the rest of the world it is regarded as a “miracle” oil for hair and skin care. So I thought it would be a great idea for me to represent my “home” oil by creating launching my brand MIRENZA, which is made with 100% Organic pure Argan oil from Morocco,” she added.

MIRENZA is the name she has given to her Argan-based new brand of cosmetic products, which have not only introduced the exceptional and delicate Moroccan oil to a miscellaneous international public, but also exposed Morocco’s idiosyncratic notion of beauty. Argan has always been Moroccan women’s secret beauty potion, and Iman seems no exception to its use.

“As a beauty queen, I am always on the lookout for beauty products and cosmetics to add to my beauty routine,” said Iman. This product [MIRENZA] is great for daily skin regimen and it is the only moisturizer I use for both my hair and skin care routine and it sure does wonders,” she added.

Iman’s MIRENZA also puts Moroccan women’s hard work and rigorousness in the limelight.

“Mirenza uses Argan oil made in traditional ways by fair-trade cooperatives of 4,000 Moroccan women. All our products are paraben-free, alcohol-free and are not tested on animals,” said Iman.

 Argan oil is only the outcome of a series of exhausting, traditional processes performed manually that only Moroccan women manage to accomplish successfully. Iman’s MIRENZA, among other Moroccan products with an international reach, celebrate the hard work of these Moroccan women in the international scene.

The conceptualization of beauty in Morocco has its particularities like any notion of beauty echoing elsewhere over the world. Argan oil is only one natural contributor that constitutes Moroccan women’s distinctive, esthetic traits. Hence, all products that have taken Argan oil as their central ingredient are sharing a Moroccan invaluable secret of beauty and wellbeing.

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

It is widely acknowledged that social networks have become important parts of our daily life. Social networks unite people from different backgrounds to share their life concerns, experiences, and aspirations. Yet, in the recent years, social networks have gone beyond the expected level of impact, and have started affecting our daily language. Since the rise in popularity of social networks, new words have been added to our urban dictionary; words like Bouzebal, 3Niba, and Moustasha.

In late 2010, the character of Bouzebal was created to reproach a specific social phenomenon that is deeply related to some individuals’ life style.  It is formerly acknowledged that this term has been used before. However, is has never gained so much sensibility and effectiveness as it has since being promoted by media outlets. Interviews have been organized in national channels in which they host the creator of the idea or the character, aiming to underline the significance of the character and the reasons of its emergence. Basically, Bouzebal, as it is defined in our society, is a person whose concerns are only materialistic pleasures, always economizing his share while consuming the others. Therefore, these Facebook pages have been launched to attract attention to this shameful behavior, and at the same time, to convince people to drop these habits.

Also new terms, 3Niba & Moustasha are now more common to youngsters than the names of their teachers. These terms are two slightly different faces of one coin. The words made a huge Facebook controversy in the last two years. Their appearance was a direct reaction to the moral dissolution of the Moroccan society. Its adherents possess this idea of confronting the immoral acts of some individuals by the usage of these offensive words. Yet, we can sense an inclination of envy or alike, towards people who enjoy wealth, prettiness…etc.

The question to be asked is, does this matter go beyond language? Does it reveal the gap and the attitude between social classes (one attacking the others using only language). Certainly, these questions need more time to be answered, but the inevitable fact is that social networks have become the perfect platform to inflate microscopic topics, and smoothly inject them in our youth.

By Rania Mjahd

Morocco World News

Fez, July 17, 2013

As everybody may know, we are living in a world where millions of events are taking place everyday. We have never witnessed the Arab Spring in Tunisia, Egypt, Syria or Libya and we have never seen the wars in Iraq or Palestine with our own eyes, but journalists tell us about the daily events and changes taking place ‘out there’ in the world beyond our immediate experience. Therefore, we have no assurance or guarantee that what is represented by media institutions is an accurate picture of the world because whatever is written or said about the world is a second hand reality created and depicted by media institutions.

The hidden ideologies and agendas of the media can be summarized into three major points: discrimination, commercialization and bias, but I will focus mainly on discrimination and commercialization.

Discrimination

I believe that Moroccan media professionals are the promoters of gender discrimination when they deprive female journalists of discussing and debating serious issues. If you read our newspaper, we find that female journalists report only trifle topics such as fashion and cooking. Through this they automatically confirm the idea that journalism is a ‘man’s job’  due to a belief that women would be put into situations where they would not know how to react, which I find  unfair.

Discrimination does not appear only among media professionals, but even in the language used in press, which maintains discrimination against a specific group. In the world of the press, language plays a crucial role in reproducing and facilitating discrimination against certain “groups.” Besides, it creates a sort of binary line or boundaries between those groups through categorizing them as Roger Fowler revealed: “The power of discourse in facilitating and maintaining discrimination against ‘members’ of ‘groups’ is tremendous. Language provides names for categories, and so helps to set their boundaries and relationship… Vocabulary divides ‘actress’ from ‘actor’, the ‘ess’ ending making actress as a special and unusual case; classifies ‘immigrant’ as a special and deviant group… vocabulary which contributes to the reproduction of discrimination in discourse.”(Fowler, 1991:94). In light of what has been clearly demonstrated by Fowler, one can say that media professionals may maintain discrimination against “members” of “groups” via the clever use of language.

Commercialization of the press

Nowadays, one may notice that the majority of our newspapers start accommodating the features of “down market” press (tabloids). This means that our newspapers become pictures-based rather than words-based newspapers. Also, they start giving extra attention to sensational issues like sex, rape, gossip columns about celebrities and providing huge sections for advertisements so as to achieve a high rate of circulation.

This bitter reality pushes me to say that our press is no longer an informative institution that preserves the right of citizens to discover what is happening around them but rather it is an “entrepreneurial institution” based on profit and  money-making.

In conclusion, as educated people, we should not be passive consumers who swallow everything said or written by media. We should rather get rid of our naivety to be able to interact with this clever institution. By the same token, we should advocate for a media that is based on freedom of expression. A media that promotes democracy and preserves people’s rights to know what is happening around them with impartiality rather than a media that serves the ideological and political affiliations of its owners.

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

By Erin Geneva

Morocco World News

Rabat, July 22, 2013

After visiting over 20 different countries I have learned that the country and culture a person is raised in plays a strong role in the development of their identity. Growing up in Canada, has shaped my identity. I have had access to education, healthcare, and I have enjoyed freedom of speech and security. Many people in the world cannot say this. I know how lucky I am. This gratitude has deepened as a result of my experiences traveling, and meeting people from all over the world. But mostly, this can be credited to my parents.

I grew up in Halifax Nova Scotia. I am a child of blue collar, working class parents. I can’t describe them as rich, but I had everything I wanted as a child. My parents worked extremely hard to give my sister (2 years younger than me) and I a wonderful childhood. They succeeded. This is a credit to their hard work and also the fact that Canada is a country where social mobility is possible.

My maternal grandmother is from Cape Breton, a rural part of Eastern Canada. She only completed school until grade five. But this was no reflection on her intelligence. She always found ways to contribute to her household economically, and what I will always respect about her is her impeccable practicality and sense.

My mother was one of the top students in her high school class. She got a full scholarship to one of the most prestigious universities in Canada. Her father’s response to this was “why bother going to University, you are just going to get married and stay home anyway.” And so my mother packed her bags, moved to the city and made a life for herself independently. Got a degree and a job. My mother enjoys her job, but it is below her level of intelligence. In terms of education, she did not reach her full potential, and she made it one of the goals of her life to make sure that my sister and I reach ours.

My parents encouraged my curiosity, and always wanted me to be interested in other countries and cultures. And so my many travels and my undergraduate degree in Religious Studies were not a surprise to my parents. And they were quite happy to see me exploring the world, and learning about different cultures, religions and societies. Actually, what I have found interesting after leaving the positive environment provided by my parents, is that many people did not have an upbringing like mine, and were not taught openness and acceptance.

Of the many countries I have been fortunate enough to visit, Morocco is the one where I have spent the most time. There are many things about Morocco that I have enjoyed. I have learned a lot about Morocco, and also about myself.

As a scholar, my time in Morocco has enhanced my understanding of Islam as well as life in the overall MENA region. This is related to the focus of my academic research in my Master of Dispute Resolution. Although this is not my first visit to the MENA region, the three months I have stayed in Morocco have been very useful to enhancing my understanding of life and culture here. This has also renewed my interest in my academic studies. Sometimes it is difficult to stay motivated when all of your learning comes from books. Actually going somewhere makes things more real.

When I decided I wanted to do an international internship, I didn’t have Morocco in my mind as the place I would go. I have an insatiable wanderlust, so I was simply interested in going somewhere different. When I found an internship in Morocco, I was happy to go somewhere else and experience something different. I wanted to test and improve myself, make a positive difference and also hopefully gain a better understanding of the world around me.

Morocco is not a place I gave that much thought to before I realized I was going to go. I had some impressions, and did a little bit of research. Mostly, I learned a lot about the Amazigh culture and movement, through interning at the Voice of the Amazigh Woman. The Amazigh culture is something I was ignorant of before I arrived. I realized that there are a lot of things I don’t know about. There is still so much to explore and learn. My time in Morocco has made me aware of the limitations of my own knowledge.

My time in Morocco has shaped my identity in that it has enhanced my self-awareness. I didn’t learn something new about myself so much as I became more aware of things I already knew. It made me more aware of the fact that I still have much to learn about the world. It has also made me more grateful of the opportunities I have had. Especially the opportunity to travel and to learn things from new people.

I have found myself genuinely touched by the hospitality and the generosity of people here. Despite what the media always depicts, the world is not such a bad place, and there is goodness everywhere. Especially in a culture as individualistic as North America, it can be easy to forget these things.

I have some relatives who never left Cape Breton Island. But because of my grandmother’s hard work, and my mother’s relentless determination I have travelled the globe and I will soon have Master’s degree. Although I am from the East coast of Canada, I now live and study on the West Coast. Even this is further than many of my relatives have ever travelled.

I remember a visit I made to Timoulay. Many of the girls I met there, despite their hard work will never have the opportunity to have a different life than their mothers. I am sure that the 47% of Moroccans who are illiterate, or the Moroccans who are Amazigh and know no other language will have similar limitations in their social mobility. Indeed, many of the inhabitants of the world will have little opportunity for obtaining the life they want, even despite their best efforts. If I was born in many parts of the world, I would have little chance of a different life than my grandmother had.

So mostly I have learned that there is still a lot to learn. There is also still a tremendous amount of work to be done to promote equality and fairness. Hopefully, when I have finished school my work can contribute to that in some small way.

Thanks Morocco.

By Rania Mjahd

Morocco World News

Fez, July 25, 2013

Media organizations are one of the most powerful competitors to the social institutions in making and controlling the public opinion. Media does not only shape and reshape people’s thoughts and ideologies, but it also creates a kind of moral panic as Stanley Cohen illustrates in his book, Folk Devils and Moral Panic: the creation of the Mods and Rockers.

Moral panic is the fear that is constructed by the media. For example, media contributes to the distortion of the image of heavy metal musicians among the society. The distortion in the media leads society to believe in the idea that “rockers” or the heavy metal musicians may spread some immoral and unethical beliefs. People adopt such hostile and aggressive attitudes because the media successfully manipulates people’s emotions and feelings. It is as though our feelings are no longer natural or spontaneous, but rather they are constructed and fabricated by media institutions, which are responsible for selecting out deviant groups as Stanley Cohen demonstrates. Mass media is completely against the rockers and the media represents them as a threat to societal ethics and values.

After the imprisonment of the fourteen heavy musicians in 2003 in Casablanca, the majority of Moroccan newspapers represented them as unbelievers and vampires who drink the blood of cats. “Attajdid” is one of the newspapers that attacked these young musicians and accused them of apostasy. If we read the news reports published by “Attajdid”, we may find an over exaggeration in the way that this newspaper deals with the issue of “Satanism” as a movement in Morocco, because it keeps insisting on the fact that heavy metal musicians will demolish and even undermine the foundations of Islam by spreading satanic rituals and values. “Attajdid’s” hostile attitude towards the heavy metal musicians stems from the ideological and political affiliation to the Islamic party PJD (the party of justice and development). That is to say, “Attajdid” newspaper is considered a defender of the Islamic norms and foundations in Morocco.

In fact, media over exaggerates stories in order to create fear, because fear facilitates discipline and makes people eager to be controlled. Hence, media wants to control the social norms and values of society through the constructed fear. This fact leads one to say that media plays the role of an entrepreneur, because it plays with our emotions. That is why journalists and those who are specialized in the field of media called, “moral entrepreneurs”, are able to construct fear and keep society under control.

Media tries to make some concepts so strange and unfamiliar to create interest; for example, the word “vampire”. Here, I want to raise the following question: Do we not face vampires in our everyday life? Not vampirism in the physical sense, but symbolically and metaphorically speaking. The people who take the other’s rights by force are not vampires; those who kill the innocent people are not vampires? So, vampires exist everywhere and they do not exist only among rockers and heavy metal musicians.

I can say that “hip hop”, “Satanism” and “youth culture”, in general, are considered to be the pure fruits or products of youth, who aim at resisting a counter discourse and at the same time try to create a new consciousness. Since youth culture is an unavoidable and inescapable fact, society should adopt positive attitudes towards this culture and try to get rid of the media constructed fear that contributes to the creation of a dichotomy between young people and society as a whole. This may lead us to ask ourselves the following questions: what kind of life will Morocco embrace? Can we later on refer to Morocco as a country of pop culture that believes in such movements? If yes, how will media interact with this new culture? Will it support this culture or reject it as usual? These questions will remain unanswered until we have an independent media that is governed by rules and ethics.

Edited by Allison Kreamer

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy

By Mohamed A. Qasserras

Morocco World News

Kenitra, Morocco, July 28, 2013

On Wednesday, July 24, in partnership with Dar Lakbira Association (orphanage), Winds of Change Association for Social Work organized a group Iftar (fast breaking) for the benefit of Dar Lakbira inhabitants in Kenitra.

The group Iftar was organized for pursuing solidarity with Dar Lakbira inhabitants and to celebrate Ramadan with them in a family environment, particularly in this holy month.

University students, professors and families also attended the event to celebrate Ramada and socialize with Dar Lakbira inhabitants.

Dar Lakbira inhabitants also had the opportunity to enjoy religious music and Anachid played by a local orchestra.

Khiri Abd Alatif, the General Secretary General for Dar Lakbira Association, stated, “I cannot describe my gratitude to Winds of Change Association for their contribution and help.”

“Most of members of this association are university students who are much aware of the importance of the social work. Dar Lakbira is in fact in need of such initiatives and it is open to all sort of collaboration,” Khiri stressed.

Winds of Change for Social Work is organizing another Iftar next week at Dar Alajaza, (nursing home) in Kenitra.

“Come on, come on, cactus fruits, cactus fruits, cactus fruits are cheap today. They are sweet like sugar. I am about to finish, and I just have a few left…. Come on, get cactus fruits before I finish…” : A man, in front of a small cart, is calling people and drawing their attention to buy cactus fruits that are spread smoothly out on his small cart in three different groups that seemed to replicate the classifications of Moroccan society. Each one of the categories is sold for a specific price. This poorly dressed salesman looks thin and weak. He starts taking a small sharp knife and picking off the cactus fruits for some people that surround the small chart…

During the holy month of Ramadan, most of the poor in Morocco buy cactus fruits because they are cheaper in comparison to other fruits like bananas, peaches, figs, avocados and so on; the cactus fruits are seen to be more desirable, especially when the prices of the other fruits are so expensive. Those who do not have the material capability to afford several kilos of these delicious fruits find themselves buying cactus fruits as they are fraught with a lot of fibers that are good for the body. Cactus fruits are also particularly refreshing after a very hot day of fasting.

You can never taste a piece of cactus fruit without stripping it in an extraordinary way. If you are not experienced in peeling this fruit, you may damage it and miss how sweet and cooling it is after a day spend under the unforgiving sun.  Before this, you need to use a handy broom after putting gloves on to remove all of those tiny painful thorns that may be sliding within your skin without being able to see them till you feel the stinging and the itching across your body. You need to cut each piece out in the shape of the symbol of Amazigh cultural identity that is depicted on the flag, an object that is often used to ask for much more space in society as if Arabs do have such a thing in Morocco.

In fact, a segment of Moroccans do experience this job of selling cactus fruits, especially during summer holidays, to earn some money that may be spent directly on them and their family. After a school year, a poor Moroccan student may find himself contemplating how to earn some money. Thus, the idea usually revolves around getting a small cart and some boxes of cactus fruits to sell all day. Moroccans do really love consuming these fruits when they are walking as you may see a man or a woman swallowing twenty or thirty pieces, forcing an abundance of sweet food into their stomach as if they were fighting hunger with grenade like fruits.

Members of the Justice and Development Party (known by its French acronym PJD) were filmed eating “Bissara” or having “Al harsha” in working class areas to bring attention to their allegedly modest and humble character, which was a significant part of their populist appeal early on. They did this after they won a majority of seats in Parliament of course. In the beginning of their term, they would also go to these places without ties; they wanted the media to display how much they were like ordinary people in a democratic country. However, they were never seen or filmed eating cactus fruits because they are afraid that these may cause major problems in digestion.

Politicians are constantly complaining of health problems relating to digestion.  Their concerns for the Moroccan people apparently make them sick with worry.

Instead of fulfilling all the promises that the government has made, the police picked off the unemployed in front of the parliament as if they were the thorns on our beloved cactus fruits.

In short, the grisly and deplorable conditions of so many, in Morocco, may be like that of a piece of cactus fruit. The cactus fruit must be beaten down with a rod to be dug up, like a tree.  It must be put in a box with many others to be kept there before being transported, and all its tiny thorns must be removed for it to be viewed as acceptable. It must be cut with a sharp knife to truly taste and savor its sweetness. Similarly, an unemployed individual must be beaten when he tries to protest, he may be sent to hospital if he is fallen injured, or he goes to jail if he tries to defend himself. All he needs is to bear the beatings, the humiliating -obscene words to be likeable as a good citizen.

Thereby, the police should stop ill-treating and beating Moroccan citizens when they demand their human rights, dignity and welfare. Citizens are not cactus fruits to be so stripped off and cut to be consumed.

Edited by Anna Jacobs

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy

By Youssef El Kaidi

Morocco World News

Fez, August 3, 2013

The phenomenon of pedophilia and child sexual abuse has become dramatically disconcerting to the Moroccan society as innocent prepubescent victims continue to fall under the anomalous and ill sexual desires of human beasts. Reports say that more than 70 children are raped everyday in Morocco, which is an alarming number indeed. The debate over pedophilia in Morocco is heated after the royal pardon granted to the Spanish national of Iraqi origin Daniel Galván Viña, who was convicted of raping 11 children in Kenitra and sentenced to 30 years of imprisonment.

Most commentators agree that the phenomenon of child sexual abuse in Morocco became prevalent due to the simple reason that the authorities are so lenient when it comes to law enforcement, especially with foreign aggressors. To stop this vile, Morocco should strike with an iron fist all those who dare to touch Moroccan children. Perhaps, the Russian example in dealing with pedophilia would be reliable. Let’s castrate them!

A punishment bill was passed on October 4, 2011 in the Russian parliament, the Duma, after all Russian MPs, except  one member, voted for an act to condemn to chemical castration pedophiles convicted of sex crimes against minors under the age of 14. The statute provides, in addition to the possible use of chemical castration against sex offenders of minors under 14, a sentence of up to life imprisonment for recidivists. 

In France, chemical castration was proposed in 2009 by Michèle Alliot-Marie, Minister of Justice, to punish sex offenders; a project that has been abandoned amid protests from the opposition, judges and psychiatrists.

Instead of dispersing protests with excessive violence like what happened in Rabat on Friday August 2, the Moroccan government should respond to the continuous demands and calls of people to enact practical laws that would put an end to the phenomenon. Otherwise there will always be other “Daniels” and other victims.

By Yahya Bouhafa

Morocco World News

Rabat, August 6, 2013

A major teller of societal development can be found in the extent to which its members volunteer and take part in community service activities. Volunteer work becomes a source of pride and engagement for individuals in such societies. The case of Morocco and volunteerism represents a unique case for many reasons. Moroccan society is known for cultural customs that highlight the constant need to support and help others by emphasizing the importance of family relations and cultural identity.

All these cultural features can be depicted in the various social groups and organizations that are devoted to volunteer work and different community service activities. In the last decade we have witnessed a massive change in the participation of Moroccan citizens in different associations that prioritize community service. Nowadays, one can be part of a diverse array of organizations that specialize in issues such as education, gender equity, health, etc.

Furthermore, participation in civil society organizations symbolizes a crucial process for individuals aiming to build certain social skills and increase their different responsibilities in life. This is an essential basis for cultivating civic engagement and social responsibility. Thus, the contribution of civil society organizations becomes an important element in order to attain certain social positions.

Today Moroccan society has a strong awareness about the importance of volunteer work. The best support to this idea is the amount of projects that were organized to help poor families in the holy month of Ramadan. The idea of volunteer work has become a major concern for a significant portion of Morocco’s youth population. In fact, such initiatives should make us even more optimistic about the future of this country because the participation of Moroccan youth assures that they are willing to take part in the development of Morocco.

In order to maximize participation, cultivate volunteer work, and raise social awareness among young people, many steps must be taken. First, young people should be introduced to the importance and purpose of voluntary work. This can be done in different campaigns in schools and universities and through highlighting the connections between social solidarity and civic engagement.

This will help foster the notion of “giving back.” Second, Moroccan youth should be informed about the vital role they are playing in the development of their country by their participation in different civil society associations. Additionally, volunteer work should be encouraged through organizing the way it is done and making it easy for everyone who wants to take part in it.

In conclusion, Morocco has witnessed an impressive development in relation to volunteer work, especially among young people. However, we must continue to promote such acts if we want to truly contribute to our country and to the development of its social welfare. The task is far from complete.

Edited By Anna Jacobs

By Said Temsamani

Morocco World News

Washington, August 6, 2013

The Royal statement relating to the case of the pardoned Spanish pedophile Daniel Galvan came at just the right moment. This exercise was intended to clarify the context of the legal measures that went into the pardon process. The aim of this was to emphasize the fact that King Mohammed VI was never informed about the atrocious crimes for which this odious Spanish criminal was convicted. After learning of his crimes and witnessing the outrage that such a decision provoked in both Morocco and the world, the King revoked his pardon of the Spanish pedophile. It was the first time in recent memory that a Moroccan sovereign had reversed a pardon.

Daniel Galvan’s name was on a list of 48 Spanish nationals convicted of various crimes committed in Morocco. When the King issued the pardon, it was for this entire list of individuals.

In making the decision to investigate the matter to determine and punish those responsible for this debacle, the King has made his position clear: no one is above the law and such heinous crimes will not be tolerated in Morocco.

The Royal message was unequivocal and to the point: Morocco does not intend to abandon the prosecution against this dangerous criminal, in line with universal principles of law and justice. The royal office, in a statement carried by the Moroccan state news agency on Monday, said an inquiry concluded Galvan's release was due to failures in the prison administration and that its director, Hafid Benhachem, had been relieved of his duties.

In addition, the royal decision to initiate a discussion on the conditions for granting royal pardons is occurring in the context of a much larger debate on reforming the national judicial system.

Apart from the indignant and legitimate reactions of a number of Moroccan citizens who rightfully drew attention to the problem, some malicious individuals and groups insidiously sought to exploit this issue to achieve vile objectives unrelated to the pardon for the criminal. Their slogans hint at their true intentions. These same media outlets, who were largely rejected by the Moroccan people, unsuccessfully attempted to derail the constitutional reforms that have strengthened the rule of law in Morocco and made this country an example to follow in the Arab world.

Other foreign hostile environments, among others, Spain and Algeria, as well as some media outlets known for their propensity to attack Morocco at every opportunity, have also tried to use this case to try to harm the exemplary relations that bind the Kingdoms of Spain and Morocco.

In fact, in spearheading a series of bold and ambitious measures in the wake of this crisis, the Sovereign has proven that he understands the aspirations and concerns of the Moroccan people. King Mohammed VI has once again shown that he remains the main bulwark against injustices, as well as the main guarantor of human rights and social welfare in Morocco.

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Morocco World News

London, August 7, 2013

As I sat in my home in London in a cold and snowy day, booking my Arabic studies with the Moroccan Center for Arabic Studies combined with volunteering, little did I know that it would change my life completely after just a few days in Morocco.

We live a life that is so full of stress and materialism that one gets blind, not seeing that people have it bad. I got a wake up call after my month of intense volunteering in Rabat, Morocco.

Many countries are suffering from child poverty, unfortunately. However, Morocco is one of the major countries with severe child poverty where it is not unusual that women abandon their children because of social and economic difficulties. Many children are found and left in centers or orphanages. Many are left to beg to make it through the day, sleeping on the streets, in parks and other places where they can find a shelter away from people. Many are left for the unfortunate fate of death.

What struck me the most is that not all children that end up in centers and/or orphanages are up for adoption. Orphans are mostly encouraged to be adopted, where an orphan is defined as a child with deceased parents.

Abandoned children are taken care of in centers around the country and some times they could be placed around adults that might have mental disabilities and psychological and social issues. These children are not up for adoption, and are free to leave the center when they reach a specific age. All the time, until this age, the parents of the abandoned children can come back to "claim" them back. Until that day, if it ever comes, the children wait and wait. Some times and I dare to say most of the times, in vain.

For the children of Morocco not to be neglected, somethings need to change. For example, anyone needs to be able to adopt, and not only orphans.  A couple should take the responsibility of what they have done without protection. If they cannot, their guardianship rights of the child should be taken away, and these children should be allowed a second chance of having a home and parents who can provide for them what all children need. A home, love and support.

Moroccan law states that only Muslim couples or single women are allowed to adopt. They should also preferably be Moroccan, not have any criminal records and be mentally stable. If a couple or a woman is not Moroccan, she is not allowed to adopt a child, merely apply for a Kefala guardianship through court, to later adopt the child in their or her home country.

Casablanca and Rabat, where I spent an extensive amount of time, showed major signs of high child poverty, with many centers and orphanages in the cities. Children there wait in vain for their parents to come back to claim them. Or for other loving parents to adopt them and take them home. Usually no one ever comes. In these cities also, unfortunately, one can see many children that are begging on the street and many children in the parks sniffing glue, trying to forget the reality of life for some time, hoping and wishing for a better future.

I call for a change in the Moroccan law, allowing abandoned children to be adopted. By anyone that is fit to do so. Also, parents that are abandoning their children should also be withdrawn their parental rights of that child they are giving up. All to enable that child whose mother no longer wants, to secure a future with a loving mother or with loving parents, regardless of their religious backgrounds, ethnicity and/or social status.

The children are after all our future. Without saving these children from a frightening and depressing future, the vicious circle will only go on and these children will, once let out of these centers around Morocco, be angry at society that let them down. This is a scary way to start your adulthood. Both for themselves but also for a country's social and political status.

Nadia Elboubkri

Morocco World News

Washington, D.C, August 13, 2013

In light of the recent government scandals, Moroccan citizens are demanding a more direct and transparent dialogue with the government—Moroccans, in this instance, have chosen to air their grievances via mass protests and social media storms.

Last week, to celebrate the day of the Throne, King Mohammed VI pardoned 48 Spanish prisoners as a show of goodwill to his contemporary King Juan Carlos I of Spain. Among those pardoned was Daniel Galvan Vina, a convicted child rapist who was serving his sentence of 30 years in Morocco.  Rightfully angered, thousands of Moroccans took to the streets protesting the pardon itself, the growing sexual tourism industry living in the shadows of Moroccan society, child abuse, and, finally, the government and judiciary system that would allow such plagues to society to perpetuate. 

The state’s initial response to these protests was through suppression of the protests, and, in some cases, police violence. However, the government’s seeming lack of allegiance with the sentiments of the protesters only proved to spark further protests across the country and a stronger message for atonement on the side of the government.

Alongside the street demonstrations were social media campaigns across the globe siding with the Moroccan public.  Facebook, YouTube, Twitter, and other popular sites kept Moroccans aware of the growing dissent across the nation, and sparked a worldwide campaign of social media users showing their support to the Moroccan people. Many claim that social media sites exposed them to their realities of the scandal in Morocco that traditional media was not covering comprehensively.

Although the King eventually intervened and revoked Galvan Vina’s pardon, and apologized to the victim’s families for the misunderstanding, there remains a major hole in the sequence of events surrounding the scandal: the government has yet to acknowledge the protesters’ demands for reform of the system that caused the initial mishap. 

The looming question at hand is whether or not the protesters will relent, as this is an unprecedented wave of protests and social media movements surrounding a generally sensitive topic: the system that allows minimal checks on the king’s power. For now, the dust does not seem to have settled, and protests continue with the king and the government under harsh public scrutiny.  A popular Moroccan blogger stated: “Civil society needs to keep up the pressure and come forward with concrete proposals;” with the aim of citizen demands becoming priority in the national discourse, and the exclusion of vague reforms to appease dissent.

It seems as though many Moroccans have caught social media fever and are using the power of it to disseminate information not found in traditional media and foster mobilization on the streets.  These protests are more than just a blip in the Moroccan Facebook timeline, they represent civil society emerging from behind their computers to engage in a public debate with the government and the king.  

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

By Youssef Sourgo

Morocco World News

Casablanca, August 15, 2013

Ismaila Faye, a 31 years old Senegalese who was on his way from Rabat to visit Fez, the kingdom’s spiritual city, was allegedly killed on Wednesday while taking the bus to Fez, the MAP news agency said on Thursday.

According to Senegalese news outlets, Ismaila Faye was allegedly stabbed and dropped dead by a Moroccan who seemingly works on the same bus at Kamra bus station in Rabat.

According to Senegalese sources, Faye took the wrong seat on the bus heading to Fez. He was then asked in Moroccan Arabic to change his seat, something he refused. An Moroccan allegedly used force to get Faye off his seat.

Angered, the Senegalese national allegedly punched the Moroccan in the face causing him to bleed on the spot. The Moroccan got off the bus to clean up his wound, discretely grabbed a knife and head straight to Faye to stab him to death.

Some Senegalese nationals on social networks denounced this murder calling it “one more hideous manifestation of racism in Morocco.”

Other Senegalese, hand in hand with Moroccans, denounced the murder of Ismaila Faye and created a Facebook page in honor of his memory. “This horrid crime will not affect the exceptional Moroccan-Senegalese relations,” affirmed a post on the Facebook page dedicated to deceased Faye.

“Moroccans and Senegalese hand in hand against racism and crime,” read another message on the page.

Casablanca- MWN

Imdad, a nongovernmental organization based in Morocco that accompanies and assists young Moroccan entrepreneurs with valuable social projects, organizes a contest entitled “Forsa Challenge,” in coordination with U.S. State Department.

The project aims at supporting and encouraging young Moroccan entrepreneurs to set up their own social enterprises. The benefit of society is thus expected to be at the center of every candidate’s project.

Candidates must be aged between 19 and 30, and present ideas of social projects they intend to embark on, or have already established but with less than 3 years of existence by the time of application. 

Their projects must address social challenges, such as homelessness, joblessness, illiteracy, physical impairment, environment, or generate job opportunities for unprivileged persons. Their social projects can be companies, associations or cooperatives.    

One of the objectives of this contest is to bring together aspiring young entrepreneurs who will, in turn, inspire other young people to embrace the spirit of entrepreneurship.

The project also aims at equipping candidates with the skills and expertise necessary for them to overcome the different challenges they might face throughout their entrepreneurial journey. It also provides them with necessary materials and backgrounds to consolidate their entrepreneurial spirit and enable them to turn problems into opportunities. 

The contest, first of its kind in North Africa and the Middle East, will be broadcast on the net, and candidates will be supervised, trained and assisted by highly professional businesspersons from Morocco and abroad.

Besides its encouragement and support of Moroccan young entrepreneurs, who have ideas that can benefit their society, Imdad works also to promote entrepreneurship and innovation in Morocco. 

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Casablanca - They are called “Zouhri children,” victims of medievalist beliefs that still lamentably persist in the minds of some Moroccans. They are thought to bring fortune and prosperity because of some physical characteristics that differentiate them from “ordinary” children.

In the world of witchcraft and black magic, a Zouhri child’s blood is gold. The success of some medievalist witchcraft rituals necessitates the sacrifice of a Zouhri child. It starts with abduction and ends up with corpses of innocent children, whose only crime is being born with distinctive physical marks, thrown dead in nature.

One might recognize a Zouhri child by their array of physical marks that distinguish him or her from other children: blonde hair and dissymmetrical eyes, a continuous line that crosses their hand pal, and distinctive marks in the hair or on the iris.

When a child matches some or all of these characteristics, he or she is likely to be the victim of Morocco’s darkest minds. Why are Zouhri children abducted, murdered or severely wounded?  Some believe it is to serve as a sacrifice to be offered to the “djinn” or invisible spirits believed to watch over ancient treasures. The idea is that only a Zouhri child’s blood would unveil the location of an immeasurable fortune and chase away the spirits guarding it.

Long ago, early families who lived on the Moroccan land used to bury their most invaluable possessions in cemeteries, pits, and forests. According to what some believe, after these families vanish, these possessions become the property of “djinns,” and only a Zouhri child’s blood can unveil these locations.

Those who call themselves “treasure hunters” in Morocco deploy all means to get their hands on the so-called immeasurable treasures. This might even go to committing most hideous crimes. No one has ever heard of a lucky treasure hunter getting his grip on a great treasure. Yet, those individuals persist on continuing their never-ending quest for wealth, whilst heartlessly taking the lives of those children to prove myths right.

In the stage that Morocco starts to make significant steps towards development one recognizes that the most encumbering social phenomena surges again. Recently, a child was allegedly abducted in Kenitra for sorcery purposes. The child, Houssam Riwi, was said to match the characteristics of Zouhri children, which is suspected to be the reason behind his probable abduction by treasure hunters.

“Our society is still conservative despite the profound mutation that Morocco is experiencing,” Moroccan sociologist Fouad Benmir was quoted as saying by Zafro.net. “There are still traditions based on mystical beliefs that are a far cry from realism,” he added, referring to phenomena such as sorcery.

Benmir’s observation hits the point. Those medieval beliefs that still roam in some corners of the Kingdom are among the impediments to Morocco’s full development. The impingements of such practices as the abduction and sacrifice of a child for witchcraft rituals are severe on a society that aspires for progress, development and betterment.

Photo courtesy: Albadee.net

Sidi Ifni- Morocco

“Your children are not your children,” Gibran Khalil entitled one of his brilliant poems about the unique relationship between parents and their children. The unconditional love parents evince towards their children is unsurpassed. Yet, to tell parents that their children are not their own is akin to taking their lives, rending their hearts apart and setting fire to their souls. No parent can bear the thought of being told so or even hearing a threat of this sort. In this sense, the poet must have expected us to read between the lines.

Today, some homes complain of a generation gap in that parents incessantly argue with their children about what to do in life, what to choose to guarantee a good future, how to lead a successful life, who and when to marry, and what road is better. While children think that their thoughts are the right ones, parents hasten to disagree and interrupt them, pointing out that experience in life matters and that children of today may not know anything about what would benefit them and what would not. Unfortunately, parents forget that children have their own thoughts that might be totally different from theirs.

Out of unconditional love, the minute parents give birth to children, they want to possess their hearts, their minds, their thoughts and everything else about them. The reality, however, shows that parents can take great delight in claiming and possessing their children throughout their lives, but life turns out to be so strong and indomitable that it will sooner or later confiscate them from the laps of parents when the time of departure inevitably arrives. This is why parents must always bear in mind that even though they are the reason behind their children's existence, life also says that it longs for them and plays a part in raising them as Gibran says, "they are the sons and daughters of life's longing for itself.”

Parents stay with their children in the same home for many years to the extent that they forget that one day they will leave one another. This is why it is common for mothers to cry on the day of their daughters' wedding or to say no to their sons' proposal to a girl at a young age. Mothers cherish every single moment they spend with their sons and daughters throughout their lives. Deep inside, they feel that they belong to them, whereas in fact they do not. Even though children live with their parents, they do not belong to them, for sooner or later they will embrace the future and live far away from their parents. Such is life! Though hard to bear, parting with children, for parents, is inescapable, "and though they are with you yet they belong not to you," wrote Gibran in this regard.

In a home, parents evince their endless love, dote on their children, offer them gifts, care for them profoundly, give them affection, and offer them peace. They can give them everything except their thoughts. After birth, children develop their own thoughts which turn out to be different from those of their parents. They have their own thoughts, which parents cannot alter or change. They have the right to enjoy thinking and dwell in their thoughts of what they see around, of what they observe and of how to live the life they are endowed with. No parent can drown his or her thoughts down their children's throats or fill their minds with old-fashioned thoughts. Children come down to earth with new thoughts for humankind. This is why parents must give up imposing their thoughts on children. "You may give them your love but not your thoughts, for they have their own thoughts," wrote Gibran.

"You may house their bodies but not their souls, for their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams," goes Gibran's poem. Children must enjoy their lives the way they like, marry whoever they love when they grow up, invent something new, bring about a change for powerless ancestors, benefit humankind with more welfare, and attain a brilliant, peaceful future for our world. Parents can hug their children's bodies, but not their souls. They can kiss their foreheads, but cannot see through what their souls conceal. They can enjoy staring at the beauty of their bodies, but cannot see the shape of their souls. The child’s' souls usually outlive those of parents. Thus, parents' incessant attempts to seize the souls of their children always end up in failure. Children may visit tomorrow, while parents may not. Let us give children more freedom since tomorrow beckons them, while it bids us goodbye.

We are often told to listen to our parents' advice, for there is much wisdom in that. We are told that we must strive to be like our parents if we are seeking success in life. Sometimes, we are forced or advised by our parents to choose a certain profession or follow a certain road that may lead to our parents' goals, not ours. This is why we find taxi drivers giving birth to new young taxi drivers, teachers giving birth to new young teachers, and bakers giving birth to new young bakers.

In Tamazight tradition, for instance, legend has it that to seek parents' approval, children must strive to be like their fathers and emulate them in their quest for work, for livelihood and for their mode of life. This attitude towards life is wrong given that life goes forward, not backwards, that we should contemplate the future, not the past and that we should live tomorrow, not yesterday.

The role that parents have the honor to play in life is that they are catalysts. They are bows. They are archers. They are bodies through which children come down to earth to enjoy their own life for their part. Parents must bear in mind that they were not the creators of their children. They were rather the reasons behind the existence. Their children are not their children. God sent these children down to earth for these parents. And God ordered us to treat our parents in the most respectful manner. Parents cannot bear the thought of parting with their children and the latter for their part cannot part with their parents. Notwithstanding, no one owns the other. Though parents give birth, raise children, and perspire to provide everything for them, they are honored to be the bows.

"The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far, " Gibran wrote. At this point, God gave us the power to make love, to give birth, to raise children, to unconditionally love and to make them be loved in return. Parents' honor must be to see their "arrows", children, going swift, hitting the object, and living a life of their own. No matter what complaints parents may utter, they must surrender to the "archer," God, for in surrender, they give a new life to their children so as to leave a mark on the path of the infinite. Only in the hereafter can parents enjoy having their children forever. On earth, however, the best service parents can offer their children is prepare them for life just birds do their nestlings and forget the propensity of ownership. 

God teaches us that we are on earth for a reason and that each soul must serve its purpose. Parents must raise their children in the best manner possible without owning them, and children must do everything for the sake of their parents, except renouncing their thoughts and emulating their parents. Even though it is hard to imagine parting with a child, parents must acquaint themselves with the mysteries of this life. God teaches us that life after death must be our quest in this worldly life. "Let your bending in the archer's hand be for gladness; For even as He loves the arrow that flies, so He loves also the bow that is stable, " concluded Gibran. Just as the creator loves parents, He also loves their children. Parents must be stable while their children leave them for tomorrow. Parents must be ready for the coming of the archer and serve as obedient bows. They must have faith in God's life mystery, "Your children are not your children."

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