شعور بلا شعور

،أشعر الان 
بعد أن غاب عني الشعور 
،لسنوات
بشعور كنت قد شعرته 
.لسنوات
أشعر 
بذلك النسيم العليل
و الصوت العذب الصافي
،ينهمر
،يتدفق 
.و يملأ جسدي عذوية
أشعر به 
من جديد
،بعد أن ودعته،
،تركته
فتركني
أشعر 
.بأنني لا أشعر

إلى الأبد

ستظل كلماتك غرغرة الطفل الرضيع 

ستظل ابتسامتك فرحة العيد

ستظل همساتك تهــو يدة الليل الدافئ

ستظل رقصتك لعب الفتاة البريئ

سيظل سكونك وسكوتك فَلاةَ البدر المكتمل

وسيظل بُـعْــدُكِ يُــتْـمَ الطفل في أمه

ولكن، ستظل أشعاري ترنيمة الكتاب المقدس

كل يغني على ليلاه

كانت الشمس على شفا حفرة من الغروب، تناولت أثناءها وجبة خفيفة ثم تناولت بعد دلك قاموسي العربي العزيز "العين" ، وانكببت على البحث عن معاني وأصول المفردات والكلمات. وكما هي عادتي في تلكم الاثناء، لابد من مرافقة البحث بالاستماع لأمهات الأسطوانات الكلاسيكية. كان اختياري جد موفق تلك المرة حيث وجدت يدي تتجه صوب أسطوانة لوديع الصافي.... ياله من اختيار موفق جدا خصوصا أنني اشتقت كثيرا لاغنيته "الليل يا ليلى" .
وفي الان داته وعلى أنغام هده الاغنية الاكثر من رائعة، وجدت وُسْطَايَ (نسبة إلى الوسطى، وهي الاصبع التي تتوسط مجموع الاصابع الخمسة) تمرر صفحات القاموس باحثة عن كلمة "ليلى" فإدا بي أفاجأ بما يلي: ليلى---> اسم علم مؤنث..... وليلى---->كأس خمر . آنداك أدركت معنى كل يغني على ليلاه.

البنون ز يــنــة

لاشك أنك ،قارئي/تي العزيز(ة)، تعلم جيدا أن الابناء فلدات أكبادنا، جزء من أجسادنا، بهم ومعهم وفيهم نرى تتمة لدواتنا ووجودنا. وإنطلاقا من هدا المعنى، فإنهم ز ينـــة الحياة الدنيا. ولكنهم أيضا، انطلاقا من معنى آخر لايقل أهمية عن سابقه، زينة
اللغة العربية. فالابناء في اللغة العربية يزينون هده الاخيرة بتعابير ومعاني قَـل ما نجدها بهدا الجمال والدقة
.
وقبل أن أقدم بعض الأمثلة لهؤلاء الابناء اللغويين، إن صح التعبير، لابد من الإشارة إلى أن الأبناء أو البنون ينقسمون إلى دكور و إناث. فأما القسم الأول المدكر فنجد فيه على سبيل المثال لا الحصر:
ابن السبيل: المسافر*
ابن جَلاَ: الرجل المشهور*
ابن يومه: من لا يتفكر في غده*
ابن بطنه: من همه مصروف إلى الاكل*
وأما القسم الثاني الانثوي فغني بالبنات:
بنت الشفة:الكلمة*
بنت العين:الدمعة*
بنت الارض: الحصاة*
بنت العنقود: الخمرة*
بنت اليمن: القهوة*
بنات الدهر: الشدائد*
بنات الليل و بنات الصدر: الهموم*

وكخلاصة لما سلف دكره،  يتبين لنا أن الأبناء سواء كانوا دكورا أم إناثا فهم تحت رعاية الاباء أو أولياء الامور؛ بيد أن هؤلاء الابناء أنفسهم لا يلقون الرعاية الكافية من أبائهم و أولياء أمورهم ، وأقصد هنا فقهاء اللغة و الاساتدة والناطقين باللغة العربية عموما

خاطرة زجلية

تخلقتي وايامك صعيبة
 مهموم و عيان
 ولكن راضي.
 ياللي مافهمش اللعبة
.... خليني نقول ليك آش جاري:
كاينين ناس فوهامها كبرات
،وكاينين ناس نسات كيف تربات
...
أوكاينين ناس بلاصتهم بين الماضي والحاضر
....خليونا نساو ما جاري
...... بلا متغمض عينيك وداير راسك ماتتشوفش
....صدقني وحل عينيك
....قوي قلبك علاش خايف
....هاد الزمان اللي حنا فيه ماتيخللي حتى حد فحالو
....فعلا قالوها ناس زمان
....هاد الدنيا مايعيش فيها غير القافز
....ياللي بغا يدير الخير
.... يعطف على الضعيف وعينو
..... مخاصش يدو اليسرى تعرف اش خرجات يمينو
.... مع بنادم تنهضر و تنقول
 ...راه الاديان تخلقات بالرحمة للانسان...
 بالقلب ماشي بالمظاهر

إلى متى؟

إلى متى؟
إلى متى ستبقى المسافات بيننا
هكذا طوييــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــلـــــة
 تفرقنا
تبعدنا
والايام كذلـــــــك.
إلى متى؟

إلى متى
سيبقى الحال على ما هو عليه
أرشف الحنين
وأحتسي الذكريات
أرتدي الشوق
مأواي الخيالات
إلى متى؟

إلى متى
ستظل الاماني
 آمالا يائسة
والذكريات
أحلاما بائسة
أرى النور حالكا
ظلاما
و
ظُــلْمًا
إلى متى؟

إلى متى
ستعلم بأن حبي
أقوى من المسافات
والاماني
والحنين
والشوق
والظلام
لكن
إلى متى؟

I Had a Dream

I had a dream
As sweet as ice-cream
On the top of a tower
Possessing knowledge-- power.

I had a dream
As sweet as ice-cream
That nobody would fear
Or even shed a tear.

I had a dream
As sweet as ice-cream
That there was no room for a cry
That no human being should die.

I had a dream
As sweet as ice-cream
Together with my very beloved
Under a cosy-rosy roof covered.

I had a dream
As sweet as ice-cream
That all people stopped wars
And widely opened the doors.

I had a dream 
As sweet as ice-cream
That my dream came true
But saddly it did not do.

الإعراب و التغلبق

لكل شيء في الوجود إعراب-- أي سبب و تفسير، كما أن لكل سبب أو تفسير محل-- أي غاية و مرمى. هذه الأسباب و التفسيرات و الغايات و المرامي لاتتجلى إلا لأصحاب الباعات من العلماء ممن يطلق عليهم مصطلح "الفقهاء". فمثلا، العالم المتضلع و المتمرس و المتمكن من البيولوجيا وجب نعته ب "فقيه البيولوجيا"، كما يجب نعت عالم السانيات ب "فقيه اللغة" وهكذا ذواليك بالنسبة لشتى أنواع العلوم. فاللساني الحق ممن يفقه خبايا اللغة و فتاتاتها لما تلتقط أذناه في المؤتمرات و الندوات أو تلحظ عيناه في الكتب و المجلات شيئا مما يحسب على اللغة تثور ثائرته العلمية خصوصا اللسانية منها. فكأني به يقول : "قل صوابا أو صه" أو ربما تجده يتحسر و لسان حاله يردد : "ما بال أناس أصبح الخطأ لديهم مألوفا حتى ظنه عموم الناس صوابا؟".

لكن هذا اللساني الفقيه الملم المحقق، ولكثرة الأخطاء المرتكَبة و استفحالها، يقف عند ذلك الحد مقنعا لسانه بأن يتوقف عن التعليق و عيناه عن الملاحظة و التدقيق. فنحن في عصر غاب فيه التدقيق و حل محله " التغليق" ( التغليق مصطلح دارج في اللغة المغربية الدارجة، مِنْ "غلَّق، يُغلّق، تغليقا"؛ و التغليق في اللغة العربية الفصحى صفة مبالغة لكلمة "الإغلاق" بمعنى الإغلاق الشديد و المحكم؛ وَرَدَ فعل "غَلَّقَ" في القرآن في سورة يوسف لما غلَّقتْ امرأة العزيز الأبواب على النبي يوسف عليه السلام مغرية إياه).

 ربما تتساءل عزيزي القارئ عن محل كل ما ذكرته من الإعراب. بعجالة أجيبك فأدعوك بأن تتأمل الصورة أسفله. فبعد ملاحظة و تدقيق دقيقين لواقع جل، و ليس كل، الفتيات من اللائي يضعن "الفولار" اعتقادا منهن أنهن وضعن ما يجب وضعه حول رأسهن إرضاءا إما لأنفسهن أو لعائلاتهن أو لخالقهن؛ أو لربما حتى لإخفاء ما لايرغبن أن يظهرنه من شعرهن الذي لايعلم حاله سواهن أو ..... أو..... أو...... مما لايتسع المجال لذكره هنا. هذه الظاهرة التي أصبح من خلالها هذا النوع من الفتيات و النسوة يظهرن ما هو أخطر مما يخفين. إنها ظاهرة الاعراب و التغليق؛ إعراب من حيث أنه تفسير لغاية وضع "الفولار" ، وتغليق من باب سد الذرائع مع فتح أبواب--أقصد بوابات-- أخرى أخطر بكثير مما يُعتقَد أنه تم إغلاقه.  ولك عزيزي القارئ واسع النظر في الصورة للتأمل  وواسع المجال في هذه الصفحة لإبداء الرأي

Tea and Teaching

A give-and -take of ideas took place between me and a colleague over drinking tea while teaching. " Teachers are not allowed to take cups of tea with them to the classroom and during a class time", my colleague said assertedly and nervously. Unsurprisingly, my colleague's attitude towards tea, and consequently towards me, does not come out of the void; for he always glimpses me holding a cup of tea, coffee or sometimes soda, while heading for the classroom.

Admittedly, I really enjoy drinking tea during teaching. And I do believe drinking tea can promote the teaching/learning process for the following reasons:

1. Drinking tea, coffee or soda does enable a teacher to carry on teaching energetically.

2. Students feel much at ease and stress-free when they see their teacher at ease and behave "naturally".

3. Students ( especially high school students) are grown up enough to be treated "rigidly" and "strictly" like kids*.

4. High school Students must be prepared for the university life and "rituals".*

5. Language teachers (especially teachers of English) are supposed to transmit not only the language but the culture as well. 

To conclude, there is no harm in drinking tea, coffee or soda in the classroom while teaching. It is not anti-pedagogic! Rather it is a healthy "phenomenon" as long as the teacher does his/her job right. And I drink tea, coffee or soda, so I teach well. Even the word "teaching" embodies-- or maybe better, co-exists with-- the word "tea" !

آش داني للورد

 كانت عقارب الساعة تشير إلى الساعة الرابعة صباحا، إذ كنت على وشك الإنتهاء من  إيداع السيارة بمرآب الحي. ربما كانت ذاكرتي في حالة سبات ، لكن لازلت أذكر جيدا ذلك اللحن الأطلسي البديع المنبعث من مذياع الحارس الليلي. كانت هذه أول مرة أستمع فيها لهذه الأغنية "آش داني للورد" . لم أشعر بجسدي حتي اتكأ على مؤخرة السيارة، أسترق السمع لذلك الكلام المعبر و الحابل بالمعاني.            

                                                              هاك، عزيزي القارئ، ما استرقت أذناي 

 آش داني للورد شوكو جرحني في يديا           جنان بلا رباع و جرحو أثر فيا

الورد فيه لوانات فيه البلدي و الرومي     قلت نعشق الحمر باش ينسيني فهمومي

الورد فيه لوانات فيه البلدي و الرومي      والوردة لي ذبلات هي اللي زادتني في همومي

كانت وردة حمرة نابتة في عرص الجنان     ونسقيها بيديا و نراعيها بعياني

هذي وردة صفرة شامخة تتعالى قدامي    وبغيت نسولها خفتها ما تفههم كلامي 

الوردة البيضا لونها  فيه سرار و معاني      آمال و سلام بلا بيها القلب يعاني    

An uncalled-for Behaviour

I saw her exchanging arsenals of kisses on the cheeks. She was so happy, or maybe she pretended to be so. She was too proud of her "kissing" achievement. Whenever she came across girl-students, the teacher welcomed them with open arms; Sorry, I should have said, with open kisses, without even counting them.

It is really uncanny! Being so unprofessional with students would end up in some mal-interpreted behaviours, for students are not mature enough to fathom out such extrovert acts; i.e, kissing. It is not because the teacher does not know the perilous outcomes of such acts, but rather because she is not aware of them. Sometimes some teachers feel compelled to greet their students informally only because they live in the very same neighbourhood; and this is very true for popular neighbourhoods where the school is at its heart. A teacher is a teacher if and only if s/he professional, task-devoted, committed, and humanistic. Sad to say, some teachers tend to both misunderstand and misuse the cornerstones of the humanistic approach. They are unaware of the consequences of being so close to students that they dare exchange kisses on the cheek in public! I still remember well how we used to venerate a teacher, how we reacted when we happened to come across a teacher, and how sweaty we got when the teacher addressed us. 

I am not against female teachers exchanging  kisses on the cheeks with their girl-students, but I am for being professional in its every sense of the word. 

Teaching and Culture

What is the nature of the liaison held between TEACHING and CULTURE? For most Pedagogues and practitioners, when you are teaching a language, you are, willy-nilly, teaching a culture. But this is not my utmost concern behind writing this essay. In fact, the question that often exhausts me is the following:  which one has the impact on the other: TEACHING or CULTURE? In other words, is it teaching which determines and/or shapes culture or the other way around? 

In an attempt to answer this exhausting question, I will start by defining separately teaching and culture before putting them together. In fact, both terms (teaching and culture) are elusive and contested. Both terms' definitions defied consensus amongst both pedagogues and sociologists in terms of their specific meaning and broad content. 

One highly acclaimed definition of culture was given in 1889 by the famous British anthropologist Edward B. Taylor. Though offering a broad definition, yet still his definition is considered to be the guiding framework of any cultural study or research. Culture, for Taylor, is “that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.”  Personally speaking, this is my favourite definition, even if there is approximately around 150 definitions, according to one study.

Nest of Rest Doesn't Exist???

     Once upon a time, and a dark time it was, there was an old man living in a metropolitan city. Though living in such a city and having a high-rank profession there, the old man still never felt at ease. Unable to know why he was so, he was always at the low of his ebb; for he had never found his phycholigical  rest. Till a day, it was a holiday, one of his intimate old friends invited him to his diamond wedding, so to speak. The old man in the city did not even know about his friend's wedding ceremony, let alone his diamond wedding!!!

    All that he knew was that his friend was appointed years ago somewhere in an unknown town. Unhesitatingly, the old man in the city accepted the invitation and took the road early next morning. He was there at around 5:55 pm. the sun was about to set; the old man's heart was about to cease throbbing, for he could not believe his eyes. The scene defied description. For he, the first time in his life, had ever felt so calm or, say, phlegmatic. Everything in the town was tacitly but warmly welcoming and inviting him; his mind went tabula rasa. At the time nothing occuppied his mind; his heart went pit-à-pat as though a new blood had been injected in it.

Bray or Pray!!!

Isn't the donkey's loud sound, bray, as musical and artful as other animals?!

Just because you don't like it means that the bray is not musical or worthing listening to! In our culture, Moroccan and Muslim, the donkey's loud sound is socially and religiously unaccepted-- or as it is referred to "monkar". Sheer nonesense. Even in the holy Quran, the unacceptedness or the state of being "monkar" refers to the loud sound of the donkey, not the donkey itself.

For me,

The Kitten's Mystery

As a matter of habit, I always wake up on birds' chirppings, regardless of how much I stay  late. But on that day (sunday), and as a matter of exception, a kitten's mews disturbed my peace of sleep.  Yelling, screaming and shouting was she producing repetitively.

She, the kitten, was running to and fro, producing the very same rescuing sounds on and on.  "What can I do to help such a helpless cute baby- kitten? Maybe she's

I was About to Forget

He filled the petrol tank. He skimmed through the car papers. He put oil. He checked the tyres. He got on his car, then he fastened the seat-belt. 

Sure, he is now travelling and the speedometer does not exceed ninety kph. All of a sudden, a sharp ring penetrated his eardrum. He very quickly tried to pick up the "instrument" from his trouser pocket; but as soon as he pressed the button <yes>, it dropped down and disappeared. He searched for it; and having found no trace of it, he bent down seeking out for

Which is Which?!

A radically different world is suggesting itself forcefully, mercilessly, and persistently. I thought it had been what I just yearned for formerly. 

A change of the wokplace does not necessarily engender a change of mind-- my state of mind.

Seclusion is Integration!!!

“How come that seclusion is integration! That’s hodge-podge”, a reader might say. I will show you, dear confused readers who judge a piece of writing from its title, in what way seclusion is per se integration. This essay is an attempt towards questioning the true and real meaning of integration as a cardinal part of any modern society through casting the light on, not integration, but seclusion. This essay also aims at unveiling the pros of seclusion that work for the promotion and efficient materialisation of integration.

Let us first of all limit our imagination to the following people: writer, poet, prophet, athlete, boxer, student, and sufist. Each one of these people undubitibaly do contribute in one way or another to the integrativeness within their communities, either locally or globally.  Regardless of their interests, leanings, social status, or creed, those people do seclude themselves so as to make a change in their societies, achieving the so-called integration. The latter is achieved by means of the former; i.e, seclusion. I will elaborate more on that.

A Body for Sale

The clock rang 10:00 pm. The pub was empty. She majestically loomed out of the entrance, dressed in a jewelled-like red coat, headed straightforwardly towards the ladies room. Exactly after quarter an hour, she appeared out again in an almost-naked dress. Too different; too sexy!

Secluded in a corner, I was impatienty waiting for her appearance. She was the star of that samedi soir. Many men strived to have a seat close to her, yet not all of them could easily achieved this goal. It seemed that only foreigners-- non-Moroccan speakers-- could gain the neighbouring seat of the "lady". In my secluded corner was I still binocularing  her moves: the way she caressed her hair, the professional way of holding the cigarette, her grimaces, her sipping of wine, and her putting off of the fags.

Seeing or Believing?!

One gargantuan part of every human being’s life is the duality of SEEING/BELIEVING. Unlike other creatures (at least the ones we could see, not those we believe they could be), the human being’s life “fluctuates” between two extremes: SEEING and BELIEVING.

Do we have to see things so that we can later believe in them? And which should come first: SEEING or BELIEVING ? In fact, I posted this very same question on Facebook, and I received an interesting comment which did incite me to write this short essay in favour of my standpoint that you, my dear readership, would discover line in line out.