Travelling Moroccan exhibition displays art for peace

Rabat - An unusual art exhibit is coming to Jerusalem in December. This unique exhibition – called the Essaouira Mogador Exhibition for Moroccan Heritage – depicts values of peace, such as brotherhood and tolerance, among various cultures and faiths through the exceptional work of a number of Moroccan artists and traditional artisans. Organised by the Essaouira Mogador Association, the Moroccan city of Essaouira featured this exhibition about Moroccan heritage in September at the Moroccan Red Crescent Hall. The exhibition is mobile, and is scheduled to open in Jerusalem on 25 December. After this event, the exhibition will be hosted in a number of prominent cities throughout the Middle East. Its paintings, sculpture, ceramics and jewelry tell a story of brotherhood, tolerance and peace among races and religions between Muslims, Jews and Christians. For example, there are paintings that express unity through the symbols of the three divine religions: the Star of David, the cross and the crescent. Some of the pottery and ceramics are made of clay, which has religious significance in Islam and brings to mind the origins of existence: according to the Qur’an, God created Adam out of clay. The exhibit also includes embroidered pieces featuring shapes of meaning and significance, such as what Moroccans call the Khmissa, i.e. the hand with the five fingers, the dagger and a variety of geometrical shapes from around Morocco. And there is pottery of various shapes and colours, silver accessories for women such as earrings and rings that feature designs from original Moroccan carvings, and wooden boxes made of the famous Moroccan juniper wood with its characteristically sweet scent from the city of Essaouira. The importance of the exhibition’s trip from Essaouira to Jerusalem lies in the fact that the Moroccan community in Jerusalem will host the exhibition in the Eastern Orthodox Church. It will then move to other nearby cities, including Ramallah, Hebron, Nablus, Acre and Haifa, finally returning to stay in Jerusalem. The hope is that the exhibition’s messages of brotherhood and tolerance will reach a large number of people through art. Art, a language that everyone understands, helps build bridges of communication and can carry messages of tolerance and coexistence. Throughout its history, Morocco has been known for practicing such tolerance when it comes to followers of other religions. This exhibition is much more than a simple gallery showing; it is a message to the world from a Muslim country that has embraced Jews and Christians for centuries in peaceful coexistence. The Jewish community has always been considered one of the main communities in the country, particularly in Essaouira society, and both Jews and Muslims enjoy similar traditions. Their relationship is devoid of seclusion, exclusivity, and racial and religious conservatism. There are many shared traditions between Muslims and Jews in Morocco – from marriage ceremonies and family festivities to traditions involving the application of henna. For example, Jewish and Muslim brides alike take a traditional bath before the wedding ceremony and dress similarly, donning the unique quftan (traditional Moroccan robe), differentiated only by the shapes of the embroidery. Sadly, almost 98 per cent of the Jewish population of Morocco left between 1948 and the 1960s, primarily to emigrate to Israel. Within Morocco however, Jews have enjoyed special concessions provided by the law, including the right to maintain their religious beliefs and the right to protection, since the reign of Morocco’s Alawi dynasty. And the late King Mohammad V took a strong stand during World War II when he refused to accept the Nazi laws of the Vichy government in France — the then colonial power in Morocco — and refused to hand over Jewish Moroccan citizens to the Germans, saying: “I am not the king of Muslims only, but all Moroccans”. A strong message of modernity, peace and coexistence coming from Morocco is evidenced by the work of Andre Azoulay, the Chairman of the Essaouira Mogador Association, an advisor to the late King Hassan II and current advisor to the present Moroccan monarch, Mohammad VI. Azoulay has dedicated his life to enhancing coexistence between Arabs and Jews in North Africa, a legacy that is considered exceptional in the Arab and Muslim world. Morocco is a model of tolerance in the Mediterranean region. Hopefully, this traveling exhibition will bring the universal message of diversity and acceptance to Jerusalem, a place where it is sorely needed. ###

* Hind Al-Subai Al-Idrisi is a Moroccan blogger (hindapress.wordpress.com) and journalist. She participated in a citizen journalism workshop in Rabat organised by the international conflict transformation organisation Search for Common Ground. This article was written for the Common Ground News Service (CGNews). Source: Common Ground News Service (CGNews), 16 November 2010, www.commongroundnews.org Copyright permission is granted for publication.

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Does Freedom of Religion Exist in Morocco?

Article 18 of the Universal Declaration of Human Rights states that everyone has the right to practice his or her religion freely and in public। According to the Constitution, Morocco is a Muslim state. Islam is an important component of the Moroccan identity indeed. Thanks to the teachings of Islam, the various cultural and religious elements of the Moroccan society managed to successfully and harmoniously coexist. History shows that Morocco is a model in the way it has brought civilizations and various faiths together on its soil and for hundreds of years. The fact Moroccan Jews still live side by side today with Moroccan Muslims, share the same culture and customs since millennia is best proof for that. The Moroccan judiciary for example, permits the Jewish community to have special offices within Moroccan courts where Jewish judges deal with issues such as marriage, divorce, inheritance. Moroccan Jews, and according to their own admission, are probably amongst the few ones in the world still allowed to rule by their holy book, the Torah, in matters such as those mentioned above. This, of course, couldn’t have been possible without the Islamic Shariah, which urges for the respect of the beliefs of the People of the Book. Furthermore, the Islamic religion teaches us to respect the freedoms of others and not to coerce people into one’s own belief: “There shall be no coercion in matters of faith.” Surah Al-Baqara – verse 256. “Had thy Sustainer so willed, all those who live on earth would surely have attained to faith, all of them: dost thou, then, think that thou couldst compel people to believe.” Surah Yunus – Verse 99. Instances of tolerance, coexistence and respect for others’ beliefs are countless and varied in Islam and there is an estimated one hundred verses dealing with this very matter, present in more than thirty-six chapters, not to mention the Prophet’s (peace be upon Him) biography and tradition. As for the expulsion from Morocco of Christian evangelists it was a matter of Law and ethics since those who were targeted by the missionaries were helpless children and orphans who, by virtue of being born in Morocco and under its Constitution, were to be considered Muslims. They were still at an age that does not yet allow them to choose. The incident was not the first on record in Morocco: In the 17th century, and according to historical documents, [King Mohammed bin Abdullah Alaoui, founder of the city of Essaouira, sent an urgent missive to the city's governor]: “the Jewish dhimmi community of the city of Essaouira enjoyed privileges provided to it by Islamic Law, which also protected it from attempts of conversion by Christian missionaries. The issue was brought to Our attention by prominent Jewish traders who operate in the port of Essaouira. They say the missionaries who newly arrived into the city conspired to infiltrate their community and corrupt their poor children who were urged to abandon their religion, and were offered money. They pursued their proselytizing entreprise untill they brought about two hundred of them, boys and girls, and started teaching them their readings and offered to protect them and asked them to leave their homes. I want you to speak with their Bashador and do whatever you need to do to keep them away from Our blessed lands.” (1) Everyone knows that there are a lot of Christian missionaries operating in Morocco. They have succeded in converting many citizens of this country. Morocco does not work to expel them all or even to block their websites because those who are over the age of majority are free to embrace the religion they want. Some of those who converted say they are reluctant to disclose their Christianity in public. But that is only a matter of customs and traditions because Moroccans accept Christian foreigners and Jewish Moroccans, but are not yet used to Moroccan Christians. In comparison, Arab and Islamic countries in the Middle East, for example, are more keen to accept the Christian Arabs, but I do not think they will accept a Jewish Egyptian or Lebanese or Syrian or Jordanian. Again, it is a matter of cultural and political sensitivities. The fact that some Moroccans broke the fast in public last Ramadan didn’t bring any legal action against them, contrary to what the neighboring country [Algeria] did when it imprisonned Christians on charges of breaking the fast in public before dusk during the holy month. It is a historic fact that fasting during Ramadan was never enforced on any Christian. In 2008, the Bureau of Democracy, Human Rights & Labor (U.S. Department of State) reported that Morocco continues to encourage tolerance and to enhance dialogue between religious groups. The report also noted that Jewish and Christian communities were able to practice their beliefs openly, pointing out that the Moroccan authorities granted fiscal privileges, allocated plots of land and offered tax credits for imported materials necessary for the activities of large religious groups especially Jews and Christians. Moroccan Law also protects places of worship from [external] violence and guaranties the possibility to worship openly and/or privately, as it is clearly provided by the Constitution and the Penal Code, both drafted shortly after the country’s independence in 1956. In any case, Article 18 of the Universal Declaration of Human Rights, ratified by Morocco, states that everyone has the right to exercise his or her religion openly. According to a report issued in 2010 by the Pew Forum on Religion and Public Life, a U.S. organization monitoring religions and minorities’ rights in the world, Morocco has 33 places of worship [for non Muslims], which is far more than any other Arab country, and which denotes the freedom to practice religious rites enjoyed by religious minorities. The report also noted that non-Muslims lived amongst Muslim populations and that they were able to practice their religion in public. In Morocco as in other countries across the globe religion is often used to conceal the real motives behind many political conflicts. Politics are behind many of the seemingly cultural, ethnic and ideological conflicts we see around us. It’s time to work together wisely and respect each other. Any person, whether religious or non religious, before pleading for respect should ask her or himself whether he or she respects others; whether he or she respects the country where he or she lives; whether he or she respects the rights of the majority before asking for the rights of the minority. Morocco can not be Germany or Turkey or America, because each country has its own cultural and historical singularities. Everything can not change overnight, but everything changes with time and anyone who wants to drag Morocco into a conflict of religions and civilizations, I will beg him or her to read the history of Morocco and the traditions of Moroccans in order to discover that we are an open society that accepts others, but that knows how to face every problem. We have so far always emerged victorious. 1: ”Mohammed bin Abdullah and the Building of the City of Essaouira” by Dr. Abdul Karim Karim, Faculty of Literature, Rabat.

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Hind Al-Subai Al-Idrisi

American Christian defends Islam

امريكية مسيحية تدافع عن الاسلام - American Christian defends Islam

فرصة الى دعوة العالم لقراءة القران الكريم بدل حرقه

ان ما دعى له القس المسيحي الامركي تيري جونس في غينسفيل بولاية فلوريدا في كنيسة لا يتجاوز عدد المنتمين إليها 50 شخصاً، عن نيته حرق نسخ في الذكرى التاسعة لأحداث الحادي عشر من سبتمبر/أيلول،من القران الكريم المقدس عند أكثر من مليار شخص يدينون بدين الإسلام هو نوع من التطرف الديني الخطير وهو تصرف ادا ما حصل سيزيد الفجوة بين الغرب والشرق وسيعمل على إظهار أنواع جديدة من المتطرفين من كلتا الجانبين,خاصة ان الإسلام لن ينتهي بحرق بعض نسخ القران لان كل المسلمين يحفظونه عن ظهر قلب وهو محفوظ من الله عز وجل ولم يعرف اي تحريف رغم المرور على نزوله اكثر 1400 سنة . تعرف هده الدعوة تنديدات دولية واسعة وعلى رأسها الفاتيكان حيث قال إنه سمع بقلق بالغ وأضاف رأس الكنيسة الكاثوليكية في العالم أن هجمات سبتمبر لا يمكن الرد عليها بلفته خطيرة ومثيرة للغضب ضد كتاب تعتبره طائفة دينية مقدساً، مؤكداً على أن كل ديانة بكتبها المقدسة وأماكن عبادتها ورموزها لها حق الاحترام والحماية.كما أكدت "الكنيسة المسيحية في كولونيا" أنها لا تدعم دعوات القس الأمريكي تيري جونز الذي عمل فيها في السابق كما جاء على لسان نائب رئيس الكنيسة شتيفان بار أن "الكنيسة تنأى بنفسها عن هذا العمل ولا تريد أن يرتبط اسمها به أو بالقس تيري جونز" والتي انتهت علاقته بها مند 2008 . من جهته أعرب المجلس الأعلى لليهود في ألمانيا عن صدمته من خطط حرق نسخ من القرآن في الولايات المتحدة. وقالت رئيسة المجلس تشارلوته كنوبلوخ اليوم في ميونيخ: "هذا التصور مفزع ويمثل خرقاً واضحاً"، وذكرت في الوقت نفسه بعملية حرق الكتب التي نفذها النازيون عام 1933. واستشهدت كنوبلوخ بمقولة للشاعر الألماني هاينريش هاينه يقول فيها: "أينما تحرق الكتب، يحرق البشر في النهاية أيضاً". ارجو ان تكون هده الدعوة المتطرفة التي يستنكرها الجميع ومن مختلف الأديان فرصة الى غير المسلمين إلى التعرف على جوهر الإسلام السمح المستنبط من كلام الله المقدس وهو نفسه الايات الكريمة والسور العظيمة التي يجمعها'' القران الكريم'' والدي يدعو الى احترام جيمع الأديان وعلى راسها المسيحية, بل توجد سورة باسم ''مريم"العدراء وسورة باسم ''ال عمران'' واكثر من اية كريمة دكر فيها المسيح عيسى ابن مريم وامه الطاهرة التي يؤمن بها جميع المسلمين. كما يأمر القران المسلمين في اكثر من اية كريمة ان يجادلو غير المسلمين بالحكمة والموعظة ولم يذكر ان النبي محمد عليه الصلاة والسلام قام بإحراق الكتب السماوية التي كانت قبل مجيئ الإسلام بل تعامل المسلمون بكل احترام وقد سجل العديد من المؤرخين الغرب والمستشرقين شهادات لا تعد ولا تحصى عن تسامح الاسلام, سأدكر منها على سبيل المثال وليس الحصر شهادة غوستاف لوبون وهو طبيب ومؤرخ فرنسي في كتابه "حضارة العرب" وقد قال " إن القوة لم تكن عاملاً في انتشار: القرآن فقد ترك العرب المغلوبين أحراراً في أديانهم،.. فإذا حدث أن انتحل بعض الشعوب النصرانية الإسلام واتخذ العربية لغة له؛فذلك لما كان يتصف به العرب الغالبون من ضروب العدل الذي لم يكن للناس عهد بمثله،ولما كان عليه الإسلام من السهولة التي لم تعرفها الأديان الأخرى- حضارة العرب (127-14 ويقول ايضا وما جهله المؤرخون من حلم العرب الفاتحين وتسامحهم كان من الأسباب السريعة في اتساع فتوحاتهم وفي سهولة اقتناع كثير من الأمم بدينهم ولغتهم, والحق أن الأمم لم تعرف فاتحين رحماء متسامحين مثل العرب ، ولا ديناً سمحاً مثل—605حضارة العرب15 دينهم ان حجة هدا القس بان حرق نسخ من القران الكريم هو أسلوب جديد للتصدي للإرهاب ورسالة هو كلام لا علاقة له بسماحة الأديان السماوية بل انه الإرهاب بنفسه وإشعال فتن جديدة العالم في منأى عنها , كما ان هدا التصرف بعيد كل البعد القسيسين والرهبان النصارى الدي قال فيهم الله عز وجل في نفس الكتاب المقدس الدي ينوي حرقه ولتجدن اقربهم مودة للذين امنوا الذين قالوا انا نصارى ذلك بان منهم قسيسين ورهبانا وانهم لا يستكبرون سورة المائدة - سورة 5 – آية-.14 يجب ان تستغل هده الدعوة المشينة لحرق نسخ القران الكريم الى دعوة الى تعريف العالم من غير المسلمين بمحتواه الحقيقي هدا الكتاب المقدس الدي انزل على الرسول محمد عليه الصلاة والسلام والدي له الفضل الكبير في تقدم البشرية ووصولها الى كل التكنولوجيا المستعملة اليوم لانه بفضل علماء مسلمين من مختلف الشعب من الحساب الى الفلك الى الطب والجراحة, ولا احد ينكر التقدم الدي عرفته البشرية بعد نزول هدا الكتاب المقدس قبل 1400 سنة. هند السباعي الإدريسي

A festival of coexistence and peace in Fez

Rabat - Fez, the intellectual capital of Morocco, hosted a significant spiritual music festival from 4 to 12 June, based on a message of coexistence, peace and purity of soul. According to its website, the Fez Festival of World Sacred Music “represents the spiritual heart of Islam – peaceful, pluralistic, generous and cheerful. It honours all the world’s spiritual traditions and it dissolves musical boundaries.” The festival provides people with a place to meet and discuss music, poetry and Sufism at well-known historic locations throughout the city — as well as listen to amazing music. Some of today’s most popular spiritual and religious music groups from around the world came together in Fez for the festival’s 16th annual celebration. Performances by musicians of different religions and nationalities accentuated the potential for openness and dialogue between people. The Fez Festival was begun by the Moroccan anthropologist Faouzi Skali in the aftermath of the first Gulf War to help people from different spiritual traditions learn from each other without prejudice. Today, it is considered one of the most significant festivals aimed at instilling peace, security and dialogue between civilisations, according to the United Nations. It is organised primarily by the Message of Fez, an organisation which provides the festival with financial and material support. This year’s theme was “Perfection in Purging the Soul”, coined by Ibn Arabi, a 13th century Arab philosopher. According to organisers, Ibn Arabi’s work represents the will to rid oneself from rigid, exclusive dogmatic beliefs and instead instil the principles of tolerance and mutual respect among civilisations, which the festival aims to do through music. This spirit of coexistence is evident, with the musical traditions of different religious communities and nationalities highlighted throughout. This year, the festival celebrated Jerusalem as the city of three faiths. The audience listened to a live music performance, "Jerusalem, the City of Two Peaces: Heavenly Peace and Peace on Earth", which presented the history of this diverse city through music played by Spanish, Iraqi, Armenian, Moroccan and Greek musicians, highlighting different musical genres to showcase different eras of the city’s history. The audience enjoyed a mixture of musical rhythms and compositions inspired by religion, the poetry of wisdom, African religious songs and religious folk music from Anatolia, Cambodia, Asia and America, as well as spiritual performances by major musicians, such as Jordi Savall, a Spanish Catalan viol player, composer and conductor, who presented the audience with a musical composition particular to the former Jewish community in Baghdad. Festival-goers were also treated to Persian classical music by icon Shahram Nazeri, a contemporary Iranian Kurdish tenor. In addition, the festival featured Sufi music from Zanzibar and Christian gospel music by US African Americans, as well as a classical acrobatic troupe of boys, the “Young Gotipuas Dancers”, from the Hindu temples of Orissa in eastern India. Several Moroccan Sufi musical groups also performed at the festival, including Gnawa Click, a very popular Gnawa band from Essaouira in southern Morocco. Gnawa is a musical genre from North Africa, particularly Morocco, and is a unique mix of sub-Saharan African, Berber and Arabic religious songs and rhythms, played with various drums and flutes. There were also other Sufi musical groups that performed, inspired by Sheikh Abdul Qadir Jilani, a Sufi imam in 12th century Baghdad who taught his followers to lead spiritual lives and promote goodness in their communities. The Fez Festival of World Sacred Music has become part of the core identity for Fez, always considered by intellectuals, poets, writers and musicians as a major cultural capital of the world. And the festival has helped shape Morocco’s image as a country that not only supports but actively encourages friendship and coexistence between people of all backgrounds and spiritual beliefs. ### * Hind Al-Subai Al-Idrisi is a Moroccan blogger (hindapress.wordpress.com) and journalist who participated in a Rabat-based workshop for bloggers organised by the international conflict transformation organisation Search for Common Ground. This article was written for the Common Ground News Service (CGNews). Source: Common Ground News Service (CGNews), 29 June 2010, www.commongroundnews.org Copyright permission is granted for publication। Article available in: arabic

Media should get Islam right

Rabat - Given the amount of violence and instability in countries with Muslim majorities, such as Iraq and Afghanistan, some people mistakenly assume the violence stems from Islamic teachings, when in fact Islam does not condone such actions। The media does not help the matter, often focusing on the activities of terrorists who claim to be Muslims, instead of identifying these individuals as criminals and shedding light on the true essence of Islam. The media shows Muslim terrorists with guns performing prayers but rarely associates terms like terrorist, fanatic and fundamentalist with any other religious group. For instance, the phrase “Hindu fanatics” or “Jewish terrorists” are seldom used even though in each faith there are people that do not represent the larger group. The vast majority of Muslims are peace loving and coexist harmoniously with those around them; they would say that the core of Islam is tolerance, co-existence and respect for all religions. In fact, Prophet Muhammad was known for his superior manners, merciful demeanor and tolerance toward all people, regardless of their race or religion. Islam is a universal religion, for all times and places. It encourages tolerance and respect for differences. As our world becomes a global village, with technology bringing cultures together and increasing interaction among civilisations, we must embrace religious tolerance as one of the basic principles behind flourishing democratic societies. There are many verses in the Qur’an that support this message of peaceful coexistence and harmony. Among the basic features of Islam is freedom of religion and non-compulsion: “Let there be no compulsion in religion” (2:256) and “If it had been the Lord’s will, they would all have believed – all who are on earth. Wilt thou then compel mankind, against their will to believe?” (10:99). When the Prophet Muhammad established the first Muslim community in Mecca, he guaranteed freedom of religion, the sanctity of the human soul, and the right to security for non-Muslims, including Christians and Jews – the “People of the Book”, as they’re referred to in the Qur’an. They were privy to the same rights and subject to the same duties as Muslims, and were granted protection from outside threats. In addition to recognising the right of freedom of religion for non-Muslims, Islam calls for respecting Jews and Christians and their faiths, noting that faith is a personal matter between the individual and his or her Lord. Most Muslims respect the idea of religious freedom established in the Qur’an. I see this idea lived out in my own country, Morocco, a Muslim-majority country where Jews have lived for centuries and practiced their faith freely. The Moroccan Jewish community has its own judges for family law, covering things such as inheritance, marriage and divorce, and demonstrating one way that religious tolerance can be lived out. The Prophet was keen on establishing relations based on respect, equality and justice with non-Muslims, and recommended that they be treated well. He said: “He who hurts [non-Muslims] is my enemy until Judgment Day” and “He who killed a person under a treaty shall never go to heaven.” This respect is also reinforced in the hadith (sayings and actions of the Prophet Muhammad) by the Prophet’s companion Jaber Ibn Abdellah: “A funeral passed by, and the Prophet stood up in respect. We said to him, ‘It is a Jewish man’s funeral.’ He said: ‘If you see a funeral, you shall stand up. Is it not a soul?’” The teachings of Islam encourage acquaintance and communication among all people, as well as the blending among societies: “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another” (49:13). It is important today for everyone – and especially the media – to move away from discussing Islam only in association with terrorism, and toward spreading an understanding of Islam in all its diversity. ###

* Hind Al-Subai Al-Idrisi is a Moroccan blogger (hindapress।wordpress।com) who participated in a Rabat-based workshop for bloggers organised by the international conflict transformation organisation Search for Common Ground. This article was written for the Common Ground News Service (CGNews). Source: Common Ground News Service (CGNews), 27 April 2010, www.commongroundnews.org Copyright permission is granted for publication. Article available in:

arabic

أرضية مشتركة ..على أرض المغرب

تم تنظيم ورشة عمل تدريبية بالرباط عاصمة المملكة المغربية ودلك في منتصف شهر فبراير من السنة الحالية من طرف منظمة ‘البحث عن أرضية مشتركة’ وهي منظمة دولية غير ربحية وغير حكومية تم تأسيسها سنة 1982 لها مكاتب في عشرين دولة حول العالم من بين أهدافها الأساسية استبدال الطرق العدوانية التي يتعامل بها العالم إلى حلول تعاونية للمشاكل وإيجاد وسائل حضارية لتفهم الخلافات والعمل ضمن مجال مشترك بين أطراف النزاع. وقد استهدفت هده الورشة أصحاب المدونات والصحفيين من منطقة المغرب العربي-شمال إفريقيا- تونس الجزائر والمغرب, وتم إدارة هده الورشة من طرف أساتذة دوي كفاءات عالية, على رأسهم الصحافية البنانية المخضرمة ماجدة أبو فاضل وهي المديرة المؤسسة لبرنامج التدريب الصحافي في الجامعة الأمريكية في بيروت وهو برنامج مختص بالنهوض بالصحافة العربية بكل أنواعها, الأستاذة من اصل لبناني أيضا لينا العلي وهي مديرة برنامج شركاء في الإنسانية وهو برنامج يشجع على العلاقات الحيوية والبناءة بين المسلمين والغرب وهو برنامج تابع لنفس المنظمة- المنظمة للورشة, و الصحافي المغربي رشيد جنكاري مدون والمدير العام لشركة ” ميت ميديا” , و الدكتور المغربي محمد دعداوي استاد مساعد في العلوم السياسية بجامعة أوكلاهوما سيتي بالولايات المتحدة الأمريكية وصاحب مدونة مغرب بلوك. من أهم أهداف هدا التدريب تحسين مهارات المدونين كناطقين إعلاميين ليستطيعوا الكتابة بشكل بناء للوصول إلى حلول وأهداف وليكون دورهم ايجابي, التعرف على الإمكانيات التكنولوجية التي توفرها الانترنت لتحسين الأداء التقني والمعرفي . عرفت الدورة دقة و تنظيم عالي المستوى بتعاون مع مكتب الأرضية المشتركة بالرباط و مساعدة برنامج شركاء في الإنسانية ”لورنا ستركويردا” والسيدة لينا العلي, واهم ما لوحظ خلال هده الدورة الانسجام الكبير بين كل المشاركين من مختلف الدول والجنسيات رغم وجود اختلافات في وجهات النظر وقد كان أهم ما طرح خلال هدا التدريب أن يكتب كل مدون ويعبر بحرية تامة بدون أن يفكر في الرقابة و المنع فكانت النتيجة أن البعض استطاع التعبير بكل سهولة ويسر بينما البعض الأخر خانته الكلمات وغابت عنه الأفكار خاصة أن المدون بالعالم العربي مازالت سلطة الرقابة والمنع تتحكم به وقد صدم المشاركون من وضعية حرية التعبير المتدهورة جدا بتونس الخضراء والرقابة الصارمة على الانترنت ومنع الكثير من المواقع مثل يوتوب وغيره تليها الجزائر فيما يعتبر المغرب مقارنة مع هاتين الدولتين الجارتين الأفضل نسبيا ।

هند السباعي الادريسي