
The Atlas Lions, Morocco's national football team, have arrived in the United States for the 2026 World Cup. They were welcomed at Newark Liberty International Airport by Youssef Amrani, the Moroccan Ambassador to the United States, and Mohamed Aït Bihi, the Kingdom's Consul General in New York, along with numerous Moroccan expatriates. Ambassador Amrani expressed his honor in welcoming the team, noting that their arrival coincides with the 250th anniversary of bilateral relations between Rabat and Washington. He highlighted the team's ambition, fueled by their impressive performance at the 2022 Qatar World Cup, attributing their success to the clear vision of His Majesty the King, particularly through the Mohammed VI Football Academy. Amrani also mentioned Morocco's co-hosting of the 2030 World Cup with Spain and Portugal. He thanked US federal and local authorities for their support in facilitating the team's entry. The Atlas Lions have set up their base camp at the Pingry School in New Jersey, a strategic location near tournament venues. Morocco is in Group C and will face Brazil, Scotland, and Haiti in the group stage. Before the tournament, they will play a final friendly match against Norway. Zakaria El Ouahdi was unable to travel due to visa issues, and Ali Maamar, a young defender from Anderlecht, has been called up as a reinforcement if the situation persists.
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This summary was AI-generated from a story originally published by Le Matin.
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A unified regional French exam in Morocco's Oriental region has caused a stir after a question on the role of women was circulated online. The written production section, worth 10 points, asked students to respond to the statement: "Some people think that women are made just to get married and have children. Do you share this opinion?" This phrasing led to widespread indignation on social media from women, parents, and equality advocates, who deemed the subject deeply reductive. Critics argue that while schools should foster critical thinking, placing such a historically charged and symbolically violent idea at the core of an official exam, without explicit critical framing, is problematic. Some defended the question as an opportunity to deconstruct sexist prejudices, but this view was largely overshadowed by the criticism. The controversy highlights the difficulty for correctors if students affirm the stereotype, potentially forcing them to choose between penalizing an opinion or validating a discriminatory view in an official setting. Teachers, particularly women, are also placed in a demeaning position by having to grade essays that might support such a limited view of women's roles. The Association Initiatives for the Protection of Women's Rights IPDF expressed its indignation, emphasizing that exams transmit educational messages and values. The IPDF stressed that schools build social representations and anchor values of citizenship, equality, and dignity, making exam sub

Asma Lamrabet states that the world is experiencing an ethical crisis, evident in economics, geopolitics, the environment, and human relations. She notes that while artificial intelligence offers promises, technical power is advancing faster than moral frameworks. Lamrabet highlights a "digital solitude" where increased connectivity does not alleviate isolation, leading to a quest for spirituality over dogmatic religion. In Arab-Muslim societies, she observes a visible religiosity focused on orthopraxy and rituals, which often fails to center ethics in behavior and social bonds. She argues that this emphasis on outward conformity can overshadow interiority, sincerity, and moral conduct, leading to contradictions where displayed piety coexists with incivility or corruption. Lamrabet references a HCP survey in Morocco where respondents prioritized probity, family values, and responsibility over faith and religious tradition for their children. She interprets this as a sign that deeply ethical values are no longer spontaneously linked to religion. For Lamrabet, "halal is ethics," meaning religious prescriptions should not be reduced to prohibitions detached from their moral purpose. She criticizes a literalist, legalistic discourse that focuses on details and forms, making justice, probity, responsibility, and sincerity secondary. Lamrabet believes that a religious practice not leading to greater justice and responsibility is incomplete. She extends this ethical re-reading to is