M'hamed Issiakhem

@theartofmadeline
Today's Document
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Origami Around
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One Nice Bug Per Day
2025 on Tumblr: Trends That Defined the Year

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@northafricanus
M'hamed Issiakhem

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Episode Four of the new #antismalltalk series entitled âHeroes Without Capes - Voices from the Classroomâ features the wonderful Naila Missous (@educatormissm). We discussed her inspirations, teaching values, building positive relationships with students, her incredible journey, Kamala Khan and so much more. Her writing is also available at - https://northafricanus.com/
Podcast - talking about all things education, equity and empowerment.
Are psychology, mindfulness and faith a triple threat?
I know, we are being inundated. From this account to that account, none of us can get away. To be mindful and free, open and breathing: thereâs a buzz surrounding it, right?
And to your dismay, no, I am not going to follow that up by bemoaning how itâs just a fad, a rage, or on trend. Actually, somethings we want to be on trend. And that is just it: why canât we make it trendy, without farce or mockery; that people are finally being allowed to express their mindfulness routine or regime, their spirituality and slow yet steady rhythm with those around them (and beyond)? More so, as an educator, I feel the blurred lines between the mind, faith and the secular world we live in more and more, is becoming, well, even more blurry.
With the current environment we are manifesting within, thereâs a certainty that every teacher, with their lanyard now hanging shyly away, is experiencing a wave of sentiments. Whatever it is youâre deciding to do, though, is okay.
So this mindfulness here; itâs reached the western world with a real oomph. From influencer, to celebrity, to scientist and even in the educational domain, to be mindful, to bring focus to that in your sphere has become much the norm for many. No doubt, many philosophers and theologians have mandated such practices for thousands of years, with no marketing, no url and no like count. But it existed. Because thatâs just it: it is about the existence inside and outside of your mind. Itâs not about control; rather, about welcoming in whatever the motion is telling you, riding it, and dealing with it as, is. In fact, allow me to change the word âdealâ here, as it insinuates negative connotations of having to fix problems upon problems. Youâre allowing it, as, is.
Hello uncomfortable affair. Welcome. Letâs see what weâre going to do with you.
And of course, lest we forget that being mindful is not somewhere we run to when a discomfort occurs, no. I think this is often the catch: we humans can be so quick to jump to a higher force or vibration when things are squeezing us in the wrong way, that when comfort calls, we donât acknowledge it. We do this with our pupils, with our colleagues. Mediating a problem between the two crowds, and now youâve made it a party. Blame or fault is not being thrown here however, more an awareness of engrained behaviours we now, perhaps, are starting to recognise, mindfully.
So what do you picture when someone speaks of being mindful? I can guarantee this question is too loaded for me to quickly answer for you. I could have put words in your mouth and said, âsitting down, eyes closed, breathing and listening to an app.â No doubt, that image probably did make a preview in some minds; however, whoâs to know who is reading this article? Language aside, the reader of this article, (well, you) could be sat anywhere in the world.
Let us picture it.
One may be sat in South Asia, perhaps somewhere in Sri Lanka or India, where mindfulness has been intertwined with the religion Hinduism for millennia. From the Bhagavad Gitaâs discussions of yoga to Vedic meditation, the history of Hinduism reads in part like a history of mindfulness. But as always, history cannot speak for itself and say, âhey, I started it!â.
Or perhaps thereâs a being, nestled somewhere in Nepal, or China. Cross legged, he or she faces a golden Buddha statue and gong. They too, are practicing mindfulness. Itâs important to note that Buddhism is not a religion, but rather a school of thought and philosophy.
And then we travel (metaphorically for now), to Egypt, or Turkey, or even the depths of the desert in Algeria. Here you see a spinning being, spinning so much their outer shell becomes blurred: but you can definitely feel it. Itâs imageless but speaks a thousand words. This could be dhikr, or remembrance, for many Muslims. And you guessed it, mindfulness.
And the list could go on, and on. Religion and philosophy are carried and practiced by those who announce their connection to it. The secular behaviour that comes out of it, is permissible too. I think to be mindful, is also to thoughtful, curious and inquisitive about the origins of whatâs helping you in your journey of reflection and wellness. A give back thanks, to be able to give back in your own sphere.
So caan one be mindful, religious and reap the psychological benefits of this act? You may read and research as many individual cases of such studies, but as those with a faith may tell you, itâs a feeling that is often times inexplicable. Just as a secular yoga session leaves you feeling rejuvenated with a new found spring in your step, so does someone who is practising it with their own scriptural mantra.
The idea here is to be mindful (pun intended, wholly) that whatâs creating focus and clarity for you, is probably channelling its energy in someone else, too. It just presents a little differently.
This article was originally published here.
by Naila Missous Let me ask you a question: which images of Jesus Christ are being portrayed in your classroom? No need for answers straight
At the WCIA, we want to see all young people thrive as informed, skilled and empowered citizens. Part of Global Learning or Education for Sustainable Development and Global Citizenship (ESDGC) is empowering young people to understand, discuss, debate and act on global issues that affect their lives, and teachers need the knowledge, understanding and confidence to engage with these, often complicated issues. Many young people ⌠Continue reading Black Lives Matter and global citizenship 
An article by me.Â

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As my stomach turns at the loss of yet another life due to skin colour,...
Why Black Lives Matter in education, and beyond
As my stomach turns at the loss of yet another life due to skin colour, I canât help but feel the injustice seep beyond the media headlines and flow straight into the classroom.
Corona aside, our pupils will be making their way back to our classrooms: the rooms we deem safe, inclusive and a home away from home for many. But what use is a home, if the bodies inviting you in arenât digging away beneath the surface to truly understand who you are?
As I speak, I speak from a primary school perspective: though I have no doubt that the message I try to convey will be echoed by practitioners across all phases of a studentâs educational journey.
âI canât breathe.â
Let us give pupils, even as young as age 8 or 9, more than the benefit of the doubt, and elevate their intellectual capability when it comes to societal understandings. They are very much woven into the fabric of society that we, as adults, live and experience. Their perspective may be tainted, lacks experience from an aged point from view, but is still very much valid. So, what happens when your child comes to your classroom door, full of questions as to why is this person being hurt because of their skin colour? Why do people do things like this? Will it happen to me or somebody I know?
For a large part of a childâs life at primary school, we have the backgrounds that make up their character through family set up, language and perhaps religion, too. Thereâs only so much one can know, and the discussions being had at home. Especially if linguistics is a barrier. And so they may turn to you, teacher, to console their thoughts, or help map out what theyâre feeling. However, you may not have the tools to completely sympathise because you donât share the same heritage, cultural background and even more so, skin colour.
Yes, skin colour plays a huge role in all of this. To say that colour is not a factor is so incredibly reductive. To lump all who donât fit the narrative of white British, is again, reductive and dangerous. I admit, I have used POC (people of colour) before, and am someone who falls into that category. But once again, POC creates a binary between white (usually elevated in a positive light) and POC (remissive, othering). Within that category actually lies a spectrum of colours, languages and faiths. And some intermingle. Your pupil is not a POC: they are what they identify as. So in this instance, black is the magic, powerful word.
As Maslow proposed in his hierarchy of human needs, basic wants must be met before pupils can turn their attention to learning in the classroom. Many of these factors are often outside of our realm of reach as teachers, but we push to cater for them nonetheless. After securing food, water, shelter, and safety from harm, people seek as their next most important needs; affection, belonging, and esteem. If you donât see yourself in the learning you are acquiring; if you donât ever get your name pronounced properly, and if you are treated as though you are no different to anyone else, then hereby lies a problem.
Dr Remi Joseph-Salisbury, in his paper Black Mixed-race Male Experiences of the UK Secondary School Curriculum duly notes from a pupil he spoke to during his writing:
The fundamentals of math actually developed from Arabia, from Asia, not from England, it wasnât Caucasian based, they didnât just make everything themselves actually there was a history and it came from the Middle East. They talk a lot of the mathematical equations and formulas, all of that mathematical foundation, it came from the Middle East and thatâs not shown in the education system that yeah, math is fantastic and itâs a universal language. . . the fact that the number naught was created by an Indian, you know, how many children actually know that? Is it important for them to know that? Yes because it means mathematics becomes culturally diverse, itâs not just something that was created by Jesus Christ or something, you know what I mean? Joseph-Salisbury, R. (2017)
That is telling. A curriculum overhaul is perhaps the start of a discussion that doesnât dictate, but rather allows pupils to see themselves in the activism and the history of the world we live in. And that includes the Britain we live in today. However, as empowering as it can be for a pupil to learn about the history of their people and their contributions, it can also be dehumanising if not done correctly.Â
If as an educator, enhancing and broadening the spectrum of who is represented in your curriculum and learning makes you uncomfortable; then youâre doing it wrong. The step towards more culturally relevant content in schools should not be controversial, or a favour. Black History Month has been an annual fixture in the UK since 1987. But a month is not enough. A month does not equate for the plethora of culture and experiences of a lifetime of black children and their history. History is everything, from black to white and never subjugated to a sole time frame.
As educators, we must raise expectations of Black pupils and counteract myths and stereotypes. We must be acutely aware of the way deep-rooted stereotypes and personal prejudices affect attitudes and behaviours towards them, as children and pupils will no doubt feel this too. Â Any form of colour-blindness is an inappropriate attitude and approach to adopt when providing for our pupils, as all it does is diminish a whole experience, and perpetuate othering.
 Being given flexibility to teach isnât enough. I believe there is a real need for more centralised support in making sure people know how important this is, especially educators who are not black. Your pupils deserve it.
Posted originally on The Chartered College.
Naila discussed religious literacy in Primary Religious Education
How I⌠embed religious literacy in the classroom and beyond.
I know, we are being inundated. From this account to that account, none of us...
An article Iâve written for the Chartered College of Teaching. An introduction: I know, we are being inundated. From this account to that account, none of us can get away. To be mindful and free, open and breathing: thereâs a buzz surrounding it, right?And to your dismay, no, I am not going to follow that up by bemoaning how itâs just a fad, a rage, or on trend. Actually, somethings we want to be on trend. And that is just it: why canât we make it trendy, without farce or mockery; that people are finally being allowed to express their mindfulness routine or regime, their spirituality and slow yet steady rhythm with those around them (and beyond)? More so, as an educator, I feel the blurred lines between the mind, faith and the secular world we live in more and more, is becoming, well, even more blurry.With the current environment we are manifesting within, thereâs a certainty that every teacher, with their lanyard now hanging shyly away, is experiencing a wave of sentiments. Whatever it is youâre deciding to do, though, is okay.
đ§đ˝ââď¸ Food is love, and love is in literature. @anthonybourdain RIP. ⢠written by the late Anthony Bourdain; I was directed to this after watching his show 'Parts unknown" (highly recommend). Anthony Bourdain, I feel, was the verbal and physical amalgamation of what my brain is capable of but I'm too shy to execute it. He writes as he speaks (which I complain about when teaching writing) but he does it in such a way, that his written form is up for debate and discussion. He talks about his travels as a young child with his brother and more in France (surname: Bourdain) and where his love for food came from in the most critical, delicious and hilarious way. He always referred to himself as not a chef, whereas the culinary world maybe disgaree. I understand what he means, as his ethic transcends beyond just food. He dabbles with science, culture, hard work and dropping the f bomb on occasion. I love this man. Rest in peace. #igreads (yes, that's a plane ticket as a bookmark). đŤ https://www.instagram.com/p/BtIsoCXHSgX/?utm_source=ig_tumblr_share&igshid=1stuofblp1yqc

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Martiros Saryan. Date Palm, Egypt, 1911,
cardboard + tempera
The Puritans of the South Algerian Desert . Illustrated by Paul-Elie Dubois engraved on wood by Pierre Bouchet.
El-Ateuf, Mzab, Algeria, April 1969
A letter to.
For the stereotype America creates of Africans. United Kingdom. Europe.
I am African. I am not black. My ancestors were not enslaved. I do not ride a camel to school; nor do we trade women for cattle.
I play derbouka. I also play the tbel (tambourine). My rhythms catch you. They make you move like an African. Like a Berber. Like an Arab.
Rai. Chaibi. Kabyle.
I might see desert for days. I also see buildings. Sky scrapers. Sand alongside concrete. Heat married to cold. Snowy mountains whiter than any youâll see on a âwhite Christmas dayâ in the UK. This snow sticks. People ski. In the middle of the Sahara people ski.
We have cooling rivers. Chelif river. Mazafran river. Seybouse river. Sometimes there are droughts. Sometimes there arenât. Our rivers have history. From Roman rule. Saint Augustine was the bishop of Hippo Regius. Thatâs present day Annaba, Algeria.
Algerian Arabic. Darija. Classical Arabic. French. Spanish. English. Kabyle. M'zab. Chaouia. Tamazight of Blida. Thereâs even Algerian sign language. Take your pick.
Yes, I am African.
I paint henna on my hands. A little circle on the palm. It welcomes in the new moon. I also dip my fingers in henna. My feet. Sometimes hair. Men do it too. Yes, weâre African.
Our skin colour ranges. Depending on the sun. Depending on your roots. Who cares.
Chorba. Rechta. Merguez. Chakhchouka. Berkoukes. D'am. You can call the last one cous-cous. We have over fiver names for it anyway.
Sometimes Iâll wear an abaya. Sometimes Iâll wear a jeba. Melhfa. Gandoura. Or just a t-shirt and jeans. Yes, still African.
Muslim. Christian. Jew.
Roman rule. Islamic rule. Ottoman rule. French rule. Independence. Well, independence is always questionable.
I am African. I am not black. My ancestors were not enslaved. I do not ride a camel to school; nor do we trade women for cattle.Â
Naila Missous.Â
outside looking in. Algiers, March 2016.Â
Letters from the diaspora
Some complain about going into a restaurant in their bi-country, that smells of bled because itâs not authentic.
But it never will be authentic. Authentic is defined as not a copy; genuine. There is nothing genuine about a dusty coloured carpet pinned up against the wall, as the rain drops race with one another on the window connecting the walls.Â
But then this leads onto whether I am authentic. If my name, my skin, my parents, my hair, the languages that regurgitate out from between my lips make me any better than this restaurant. Am I merely a product of show that shows a cultural exterior, yet the rain drops are still there racing parallel against me, reminding me that Iâm just a copy.Â
You find yourself constantly upset with the social and political situation of that land far away. That place that aggravates your nerves, yet you still fork out the money to fly there. A toing and froing of what is against what should be.Â
All of this is probably because it is part of your personality, and you tend to have a lot of pleasant memories. Warm memories that make you a tenant of your mind more than of the reality around you. Â It disregards percentages and numbers. Itâs your mother, father and friends.
âMuch as I have no wish to hurt anyoneâs feelings, my first obligation has not been to be nice but to be true to my perhaps peculiar memories, experiences and feelings.â â Edward W. Said, Out of Place

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Up
And so here it is.
From the day I was born it was written that strife would be a part of the journey.
That highs and lows were a mere ingredient in the cocktail of my life.
That goodness comes but be wary of the bad that flows straight after.
That your roots will always keep you tied to something special. Something that will make you feel safe and a part of a wider family.
That outlaws will always be there, and their intention may not be to hurt you, but they will anyway.
They say the pen is mightier than the sword. People destroy both. People use swords to destroy other people. People use pens to blotch and ruin other people. A people-less world is impossible, but a peaceful world with people is even more impossible.
Never say never.
When the heart bleeds and you think no one can relate to how youâre feeling; remember that you really are not alone. Someone miles away is feeling the same thing. Someone miles away wrote a song that sings your feelings. Thatâs the one thing all people have in common: emotions.
Some people choose to exercise their emotions differently, using them freely and devouring them. Others restrict passage of any emotion. Emotions cause chemical reactions within the body. The same way a work out releases endorphins. The same way an exam releases stress related signals such as spots and headaches. Emotions do the same. Some donât want any sign of emotion. So they become dry.
A dry, pruned up people.
Recently, I've been stuck between a rock and a hard place | Algeria
The hard place? Algeria. The rock? Non-feminists.
Itâs sounds clichĂŠ, and almost a battle not worth uttering but Iâve found within my realm of writing, opinion and journalism, the Algerian man* does not enjoy including women in their systematic struggle. What does this mean? Well, if you mention anything about women and their rights, youâre told âwell we had the terrible 90âs so why would YOU want to go through that again?â and âweâre free from France thatâs freedom enoughâ and letâs not get started on the Ikhwan in Algeria (Allah yekhreb bitkoum).
Iâve been reading and reading and reading. All the politics, sociology and social media deals next to nothing with women. Unless youâre a woman who talks about the general Algerian social or political problem. But never about the women themselves. Why do I see more about the women of Morocco and Tunisia, and know more about their plight than my own?
Unfortunately, all that has happened is that I am faced with very stubborn and defensive responses when I do ask about the women. And sadly, even the women themselves donât know much about or it talk about it. Itâs easier, for example, to talk about the oil exchanges in North Africa, and the border control between Libya and Algeria. Youâll fit into the male political world that way.
When you do speak about women, youâre met with âweâre all strugglingâ and 'the system fucks us allâ. If I remember correctly, the system doesnât disallow you from divorce without consent. Or the fact that more than 50% of University leavers are women yet, not even close to this percentage of women are working at University level jobs.
And thatâs just the women who have been educated. What about the bedouin or travelling women. Theyâre instead engraved into a culture that has had the same rhetoric for hundreds of years that thrives off making women work on the land and marriage is their first port of call once puberty hits.
When I share a film, or quote, or book title about women in Algeria, I almost hear tumble weed. Why? Because itâs not being talked about by CNN and that Political Analyst so it must be irrelevant.
Something happened earlier this year with the PM in Algeria, Abdelmallek Sellal. This clown, known for his notoriously immature tongue and weak grasp of any language, never mind the Algerian dialect once again forgot his role as the Prime Minister of Algeria and let slip an extremely unwarranted and sexist comment. What did he say? Well, he compared a worm to the former minister of Communication and Culture Khalida Messaoudi. Of course! It simply became a 'oh what is he likeâ moment among Algerians in Algeria and abroad. What a shame.
Whether you like Khalida Messaoudi or not (and Iâd prefer you read about her work as a feminist and activist in the 70s and 80s before you go off on a 'sheâs a bad politicianâ rant) is not the point. The point stands that at the expense of this woman, in a high level occupation at the forefront of peopleâs attention in political Algeria, the butt of a joke was a woman.
Itâs 2014 and Iâm still getting laughed at in Algeria for caring about whether a woman exercises her rights to education and work and marriage.Â
*by man, this can also constitute for many passive women. Letâs not be hasty in blaming all men. But you knew that.