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الأحد، 26 أغسطس 2012
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وزارة الاقتصاد و المالية (المديرية العامة للضرائب): مباراة توظيف 150 تقني من الدرجة الثالثة

آخر أجل هو 07 شتنبر 2012
Royaume du Maroc
Ministère de l'Economie et des Finances - وزارة الاقتصاد و المالية
Direction Générale des Impôts - المديرية العامة للضرائب
Avis de concours de recrutement

Ministère de l'Economie et des Finances (Direction Générale des Impôts): Concours de recrutement de 150 Techniciens de 3ème grade

المديرية العامة للضرائب - Direction Générale des Impôts
Le Ministère de l'Economie et des Finances (Direction Générale des Impôts), organise le 14 octobre 2012, dans les centres de Rabat, Casablanca, Fès, Agadir, Tanger, Marrakech et Oujda, un concours pour le recrutement de 150 Techniciens de troisième grade, dont 25% des postes mis en compétition seront réservés aux personnes ayant la qualité de résistant, de pupille de la nation et d'ancien militaire ou combattant, et 7% aux personnes handicapées.
Conditions de participation au concours :
Le concours est ouvert aux candidats:
  • de nationalité marocaine;
  • âgés de 18 ans au moins et de 40 ans au plus à la date du concours. Cette dernière limite d'âgepourra être prolongée d'une durée égale à celle des services antérieurs validables pour la retraite sans toutefois qu'elle puisse être reportée au-delà de 45 ans;
  • titulaires d'un diplôme de technicien spécialisé délivré par les établissement de la formation professionnelle, crées conformément au décret n° 2.86.325, du 8 joumada I 1407 (9 janvier 1987) portant statut général des établissements de la formation professionnelle, tel qu'il a été modifié et complété, ou d'un diplôme reconnu équivalent conformément aux dispositions réglementaires en vigueur, dans les spécialités suivantes:
    • Gestion des entreprises,
    • Informatique et comptabilité des entreprises,
    • Techniques de management,
    • Marketing bancaire et financier,
    • Techniques de commercialisation,
    • Informatique de gestion des entreprises,
    • Finances et comptabilité,
    • Comptabilité et gestion.
Composition du dossier :
Le dossier de candidature doit comporter les pièces suivantes:
  • une demande de participation au concours, portant le nom et le prénom, l'adresse et le numéro de téléphone du candidat;
  • une copie certifiée conforme à l'original du baccalauréat ou d'un diplôme reconnu équivalent;
  • une copie certifiée conforme à l'original du diplôme de technicien spécialisé ou d'un diplôme reconnu équivalent, dans les spécialités sus mentionnées;
  • une copie certifiée conforme à l'original de la carte d'identité nationale;
  • une copie certifiée conforme à l'original de " la carte d'handicapé" pour les personnes handicapées;
  • trois enveloppes timbrées portant l'adresse du candidat.
Envoi des dossiers:
Les dossiers de candidature doivent être envoyés par voie postale, selon le lieu de résidence du candidat, à l'un des centres dont les adresses sont indiquées ci-dessous, et ce au plus tard le 07septembre 2012 (le cachet de la poste faisant foi). L'enveloppe contenant le dossier de candidature doit comporter de façon apparente la mention "Concours des Techniciens".
Les candidats ayant la qualité de résistant doivent transmettre leurs dossiers de candidature par le biais du Haut Commissariat des Anciens Résistants et Membres de l'Armée de Libération, assortis d'une attestation justifiant leur qualité de résistant.
Les candidats ayant la qualité de pupille d la nation ou d'ancien militaire ou combattant doivent transmettre leurs dossiers de candidature par le biais de la Fondation Hassan II pour les Oeuvres Sociales des Anciens militaires et Anciens Combattants.
Les fonctionnaires du Ministère de l'Economie et des Finances doivent transmettre leurs dossiers de candidature par voie hiérarchique et ce, dans le délai énoncé.
Le concours comporte deux épreuves écrites (une dissertation portant sur un sujet d'ordre général et un QCM portant sur le domaine de spécialité exigé), et une épreuve orale (un entretien avec un jury dans le domaine des spécialités exigées et da la culture générale).
Centre de Concours Préfectures et provinces Adresse d'envoi des dossiers de candidature
Rabat Rabat, Salé, Sala El Jadida et Skhirat-Témara. Direction Générale des Impôts de Rabat, Avenue Hassan II, Rabat. BP : 1009
Kénitra, Khémisset, Sidi Kacem, Tiflet, Ouazzane et Sidi Slimane. Direction Générale des Impôts de Kénitra, Angle rue Ibn El Benna et Al Quadissia, Kénitra, BP : 248
Casablanca Casablanca, Ben Slimane et Mohammedia. Direction Générale des Impôts de Casablanca, 6 Bd Rachidi Casablanca. BP : 16226 / 16227
Fès Fès, Sefrou, Taounate, Missour, El Housseima, Boulmane et Taza. Direction Générale des Impôts de Fès,
Avenue Ahmed El Keghat, Fès. BP: A43
Méknes, El Hajab, Ifrane, Azrou, Mouly Driss Zerhoune, Khénifra et Errachidia. Direction Générale des Impôts de Mèknes, Avenue Idriss 1er, Hamria, Méknès. BP: S52
Agadir Agadir , Agadir Ida ou Tanane, Inzegane, Ait Melloul, Chtouka Ait Baha, Tiznit, Taroudant, Laâyoune, Dakhla, Smara, Boujdour, Guélmim, Tan Tan, Assa Zag, Tata, Ousserd et Lagouira.
 Direction Générale des Impôts d'Agadir,
Avenue Hassan I, Hay Dakhla, Agadir. BP: 16
Tanger Tangé, Tétouan, Larache, Chefchaouen, Asila, Fnideq et M'diek. Direction Générale des Impôts de Tanger,
Avenue Ibn Jarir Al Tabari, Tanger. BP: 1126
Marrakech Marrakech, Chichaoua, Kelaa des Sraghna, Essaouira, Azilal, Ouarzazate, Zagora et Beni Mellal. Direction Générale des Impôts de Marrakech,
Route Souihla, Targa, Marrakech. BP : 2401
Settat, Khouribga, Berrechid, Safi et El Jadida. Direction Générale des Impôts de Settat,
Avenue Zerktouni, Hay Smaâla, Settat, BP: 610
Oujda Oujda, Bouarfa, Figuig, Jerrada, Nador, Taourirt et Berkane. Direction Générale des Impôts d'Oujda,
Avenue Mohammed Derfoufi, Oujda. BP: 720
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وزارة الاقتصاد و المالية: مباراة توظيف 10 مساعدين تقنيين من الدرجة الرابعة للقيام بمهام السياقة, Dimajadid.com concours de recrutement et alwadifa au Maroc 2012

وزارة الاقتصاد و المالية: مباراة لتوظيف 10 مساعدين تقنيين من الدرجة الرابعة للقيام بمهام السياقة

آخر أجل هو 10 شتنبر 2012
المملكة المغربية
وزارة الاقتصاد و المالية
إعلان عن مباراة < Ministère de l’Economie et des Finances: Concours pour le recrutement de 10 Adjoints Techniques de 4ère grade (Chauffeurs)
وزارة الاقتصاد و المالية - Ministère de l’Economie et des Finances
إعلان بإجراء مباراة
لتوظيف 10 مساعدين تقنيين من الدرجة الرابعة للقيام بمهام السياق
تنظم وزارة الاقتصاد و المالية يوم 04 نونبر 2012 مباراة لتوظيف 10 مساعدين تقنيين من الدرجة الرابعة للقيام بمهام السياقة،
و يحتفظ ب 25% من المناصب للمرشحين من قدماء المقاومين و مكفولي الأمة و قدماء العسكريين و قدماء المحاربين.
تفتح هذه المباراة في وجه المرشحين من جنسية مغربية، البالغين من العمر 18 سنة على الأقل و 40 سنة على الاكثر في فاتح يناير من السنة الجارية، و الحاصلين على شهادة التأهيل المهني المسلمة من طرف المؤسسات الوطنية المؤهلة لتسليمها، طبقا للمرسوم 2.86,325 بتاريخ 8 جمادى الأولى 1407 (9 يناير 1987) بسن نظام عام لمؤسسات التكوين المهني، تخصص: مصلح مركبات السيارات، أو إحدى الشهادة المعادلة لها طبقا للنظام الجاري به العمل.
تشتمل المباراة على الاختبارات التالية:
الاختبار المدة المعامل
1- اختبار كتابي عام: يتعلق بموضوع ذي طابع عام. ساعتان 1
2- اختبار كتابي خاص: يتعلق بموضوع أو أسئلة ترتبط بالتخصصات المطلوبة أو بالمهام و الوظائف المطلوب شغلها. 3 ساعات 2
3- اختبار شفوي أو تطبيقي: تناقش فيه لجنة المباراة مع المترشح مواضيع و قضايا مختلفة، أو تخضه لاختبار تطبيقي في التخصص المطلوب، و ذلك بهدف تقييم مدى قدرته على ممارسة المهام أو الوظائف المرتبطة بالدرجة المتبارى بشأنها. بين 15 و 30 دقيقة 2
تكوين ملف المشاركة:
  • طلب المشاركة في المباراة مع الإشارة وجوبا إلى "مباراة توظيف المساعدين التقنيين من الدرجة الرابعة".
  • نسخة ذاتية المرشح (CV).
  • نسخة مشهود بمطابقتها لأصل بطاقة التعريف الوطنية.
  • نسخة مشهود بمطابقتها لأصل الدبلوم.
  • نسخة مشهود بمطابقتها لأصل رخصة السياقة.
  • ظرفان متنبران يحملان اسم و عنوان المرشح.
- يتعين على المرشحين المتوفرين على صفة مكفول الأمة أو عسكري قديم او محارب قديم توجيه ملفات ترشيحهم عن طريق مؤسسة الحسن الثاني للأعمال الاجتماعية لقدماء العسكريين و قدماء المحاربين.
ترسل ملفات الترشيح وجوبا عن طريق البريد إلى العنوان المذكور أسفله، و يعتبر يوم 10 شتنبر 2012 آخر اجل لقبولها.
مباراة توظيف المساعدين التقنيين من الدرجة الرابعة
وزارة الاقتصاد و المالية
مديرية الشؤون الإدارية و العامة
شارع محمد الخامس، الحي الإداري الرباط - شالة
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وزارة الاقتصاد و المالية (المديرية العامة للضرائب): مباراة توظيف 150 تقني من الدرجة الثالثة

آخر أجل هو 07 شتنبر 2012
Royaume du Maroc
Ministère de l'Economie et des Finances - وزارة الاقتصاد و المالية
Direction Générale des Impôts - المديرية العامة للضرائب
Avis de concours de recrutement

Ministère de l'Economie et des Finances (Direction Générale des Impôts): Concours de recrutement de 150 Techniciens de 3ème grade

المديرية العامة للضرائب - Direction Générale des Impôts
Le Ministère de l'Economie et des Finances (Direction Générale des Impôts), organise le 14 octobre 2012, dans les centres de Rabat, Casablanca, Fès, Agadir, Tanger, Marrakech et Oujda, un concours pour le recrutement de 150 Techniciens de troisième grade, dont 25% des postes mis en compétition seront réservés aux personnes ayant la qualité de résistant, de pupille de la nation et d'ancien militaire ou combattant, et 7% aux personnes handicapées.
Conditions de participation au concours :
Le concours est ouvert aux candidats:
  • de nationalité marocaine;
  • âgés de 18 ans au moins et de 40 ans au plus à la date du concours. Cette dernière limite d'âgepourra être prolongée d'une durée égale à celle des services antérieurs validables pour la retraite sans toutefois qu'elle puisse être reportée au-delà de 45 ans;
  • titulaires d'un diplôme de technicien spécialisé délivré par les établissement de la formation professionnelle, crées conformément au décret n° 2.86.325, du 8 joumada I 1407 (9 janvier 1987) portant statut général des établissements de la formation professionnelle, tel qu'il a été modifié et complété, ou d'un diplôme reconnu équivalent conformément aux dispositions réglementaires en vigueur, dans les spécialités suivantes:
    • Gestion des entreprises,
    • Informatique et comptabilité des entreprises,
    • Techniques de management,
    • Marketing bancaire et financier,
    • Techniques de commercialisation,
    • Informatique de gestion des entreprises,
    • Finances et comptabilité,
    • Comptabilité et gestion.
Composition du dossier :
Le dossier de candidature doit comporter les pièces suivantes:
  • une demande de participation au concours, portant le nom et le prénom, l'adresse et le numéro de téléphone du candidat;
  • une copie certifiée conforme à l'original du baccalauréat ou d'un diplôme reconnu équivalent;
  • une copie certifiée conforme à l'original du diplôme de technicien spécialisé ou d'un diplôme reconnu équivalent, dans les spécialités sus mentionnées;
  • une copie certifiée conforme à l'original de la carte d'identité nationale;
  • une copie certifiée conforme à l'original de " la carte d'handicapé" pour les personnes handicapées;
  • trois enveloppes timbrées portant l'adresse du candidat.
Envoi des dossiers:
Les dossiers de candidature doivent être envoyés par voie postale, selon le lieu de résidence du candidat, à l'un des centres dont les adresses sont indiquées ci-dessous, et ce au plus tard le 07septembre 2012 (le cachet de la poste faisant foi). L'enveloppe contenant le dossier de candidature doit comporter de façon apparente la mention "Concours des Techniciens".
Les candidats ayant la qualité de résistant doivent transmettre leurs dossiers de candidature par le biais du Haut Commissariat des Anciens Résistants et Membres de l'Armée de Libération, assortis d'une attestation justifiant leur qualité de résistant.
Les candidats ayant la qualité de pupille d la nation ou d'ancien militaire ou combattant doivent transmettre leurs dossiers de candidature par le biais de la Fondation Hassan II pour les Oeuvres Sociales des Anciens militaires et Anciens Combattants.
Les fonctionnaires du Ministère de l'Economie et des Finances doivent transmettre leurs dossiers de candidature par voie hiérarchique et ce, dans le délai énoncé.
Le concours comporte deux épreuves écrites (une dissertation portant sur un sujet d'ordre général et un QCM portant sur le domaine de spécialité exigé), et une épreuve orale (un entretien avec un jury dans le domaine des spécialités exigées et da la culture générale).
Centre de Concours Préfectures et provinces Adresse d'envoi des dossiers de candidature
Rabat Rabat, Salé, Sala El Jadida et Skhirat-Témara. Direction Générale des Impôts de Rabat, Avenue Hassan II, Rabat. BP : 1009
Kénitra, Khémisset, Sidi Kacem, Tiflet, Ouazzane et Sidi Slimane. Direction Générale des Impôts de Kénitra, Angle rue Ibn El Benna et Al Quadissia, Kénitra, BP : 248
Casablanca Casablanca, Ben Slimane et Mohammedia. Direction Générale des Impôts de Casablanca, 6 Bd Rachidi Casablanca. BP : 16226 / 16227
Fès Fès, Sefrou, Taounate, Missour, El Housseima, Boulmane et Taza. Direction Générale des Impôts de Fès,
Avenue Ahmed El Keghat, Fès. BP: A43
Méknes, El Hajab, Ifrane, Azrou, Mouly Driss Zerhoune, Khénifra et Errachidia. Direction Générale des Impôts de Mèknes, Avenue Idriss 1er, Hamria, Méknès. BP: S52
Agadir Agadir , Agadir Ida ou Tanane, Inzegane, Ait Melloul, Chtouka Ait Baha, Tiznit, Taroudant, Laâyoune, Dakhla, Smara, Boujdour, Guélmim, Tan Tan, Assa Zag, Tata, Ousserd et Lagouira.
 Direction Générale des Impôts d'Agadir,
Avenue Hassan I, Hay Dakhla, Agadir. BP: 16
Tanger Tangé, Tétouan, Larache, Chefchaouen, Asila, Fnideq et M'diek. Direction Générale des Impôts de Tanger,
Avenue Ibn Jarir Al Tabari, Tanger. BP: 1126
Marrakech Marrakech, Chichaoua, Kelaa des Sraghna, Essaouira, Azilal, Ouarzazate, Zagora et Beni Mellal. Direction Générale des Impôts de Marrakech,
Route Souihla, Targa, Marrakech. BP : 2401
Settat, Khouribga, Berrechid, Safi et El Jadida. Direction Générale des Impôts de Settat,
Avenue Zerktouni, Hay Smaâla, Settat, BP: 610
Oujda Oujda, Bouarfa, Figuig, Jerrada, Nador, Taourirt et Berkane. Direction Générale des Impôts d'Oujda,
Avenue Mohammed Derfoufi, Oujda. BP: 720
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القضاء الهولندي يوقع على نهاية بطل مغربي. بدر هاري يواجه 10 سنوات سجنا





القضاء الهولندي يوقع على نهاية بطل مغربي. بدر هاري يواجه 10 سنوات سجنا
 يبدو أن القضاء الهولندي يوقع على "نهاية مسيرة" بطل العالم في الكيك بوكسينغ المغربي بدر هاري، الذي يواجه عقوبة حبسية قد تصل إلى 10 سنوات سجنا، حسب ما أكده دفاع هاري لوسائل الإعلام المحلية.
ويوجد هاري، منذ حوالي شهر، في السجن، في إطار التحقيق المفتوح بخصوص الاعتداء على أشخاص، من بينهم رجل أعمال في حفل راقص بأمستردام.
ويصل عدد المشتكين ضد هاري إلى ستة، من بينهم امرأتين، وإيطالي، إلى جانب شخصين آخرين.
ويأتي هذا بعد أسابيع من كشف العلاقة بين بدر هاري وإيستيل زوجة النجم السابق لكرة القدم ريد كوليت، وحفيدة الأسطورة يوهان كرويف.
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الأحد، 15 يوليو 2012
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En juillet 2011, le génie du football argentin, Lionel Messi, apportait sa contribution à la lutte contre l’oubli du massacre contre l’AMIA.
Dix-huit ans après l’attaque terroriste meurtrière sur l’association israélite argentine de Buenos Aires, les responsables iraniens de l’assassinat de 85 personnes sont encore libres. Et les dirigeants de la communauté juive locale ne sont pas les seuls à trouver cette situation intolérable. Ils avaient alors été rejoints par l’équipe nationale de football, dirigée par le joueur du FC Barcelone :  Lionel Messi.
Lionel Messi avait alors posé pour une photo avec un t-shirt de pourpre ou l’on pouvait lire  « C’est une attaque contre l’oubli. L’équipe nationale n’a pas oublié qu’il ya 17 ans, 85 personnes ont été tuées dans un attetant. L’attaque contre l’AMIA. Vous ne devez pas oublier non plus. »
Il n’en fallait pas plus pour énerver les champions de la propagande anti-israélienne. Quelques mois plus tard, la photo suivante était publiée à travers l’internet :

Imaginez un peu : la star du football d’aujourd’hui avec un pareil tee-shirt, c’est un « coup » porté à Israël…


Oui mais non… Car une fois de plus, ceux qui pensent aider les palestiniens ne font que les desservir en mentant et trichant. Encore et encore. Il suffit d’une petite vérification pour trouver que… Cette photo avec le tee-shirt « free Palestine » est un montage, dont voici l’original :

Et pour ceux qui se disent « mouais, pas sur », voilà d’autres photos prises le même jour :
Ces clichés ont été pris le 30 décembre 2011 lors d’une cérémonie ou Messi a été nommé « Ambassadeur de Rosario, » sa ville natale.
En Israël, les fans du joueur qui ont dénoncé la photo truquée, demande aux autres de « ne pas prêter attention à ce photo-montage. » D’autres, sur facebook, écrivent : « S’il vous plait, ne haïssez pas Messi parce que quelques palestiniens qui n’ont rien à faire utilisent des personnalités connues pour créer de la propagande contre Israël. »
Mais la lutte risque de se poursuivre longtemps : la blogosphère arabe, poussée par la télévision, tente aujourd’hui de déstabiliser la Ligua Espanol en publiant ce genre de cliché :
Et d’ajouter que Gerard Pique, joueur du FC Barlone était en Israël il y a quelques mois pour y rencontrer Shimon Peres… D’autres joueurs du club, comme Samuel Etoo, viennent au moins une fois par an en Israël pour y promouvoir la paix. Forcément, ça déplait aux pro-palestiniens !
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الجمعة، 13 يوليو 2012
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  • Entreprise : POTENTIEL SERVICES
  • Lieu : Casablanca
  • Secteur : Technologies de pointe, Electronique
  • Date :2012-07-10
Description :

Rattachée au directeur général : - Vous êtes chargée de l'accueil téléphonique et le filtrage des informations ; - Vous gérez les appels, mails et courriers (en français et anglais) ; - Vous planifiez, organiser, viabiliser l'agenda du directeur ; - Vous organisez les réunions internes et externes ainsi que les déplacements du DG; - Vous rédigez les comptes rendus et synthèses ; - Vous assurez l'interface avec les services internes, les clients et partenaires ; - Vous coordonnez la communication interne et externe ; - Vous assurez le relais d'information en l'absence du DG ; - Vous vous chargez de l’ensemble des tâches administratives (travaux administratifs divers, frappe, classement, archivage, constitution de dossiers).

Profil :

- Vous êtes titulaire d’un Bac +2 en assistanat ou équivalent. - Vous avez une expérience réussie d’au moins 3 années dans un poste d’Assistante de direction (de préférence dans une société d’import/export et/ou de distribution). - Vous êtes sérieuse et discrète. - Vous maîtrisez le Pack Office, Word et PPT tout particulièrement. - Vous êtes organisée motivée et rigoureuse. - Vous maîtrisez parfaitement l’anglais à orale comme à l’écrit. Si vous souhaitez postuler à cette offre, merci de nous communiquer votre CV à l’adresse suivante : recrute@potentielservices.ma
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  • Entreprise : Expresscall
  • Lieu : Casablanca
  • Secteur : E-commerce, Vente en ligne
  • Date :2012-07-06
Description :

Vous êtes sans Expériences et vous aimez travailler en tant que (Téléconseillers, Hotliners, Chargé de clientèle, Télévendeurs). Si Vous êtes disponible immédiatement et vous cherchez la stabilité dans un cadre très agréable, nous vous offrons cette opportunité avec des perspectives d'évolution - primes non plafonnées contrat CDI avantages sociaux- salaire très motivant cadre de travail agréable avec ambiance sur la plateforme.

Profil :

Pour le compte de nos centres d'appels Partenaires, EXPRESSCALL recrute 60 Téléconseiller (ère)s HOTLINERS Débutant(e)s. Une formation de courte durée vous sera dispensée et vous serez immédiatement embauchés dans un centre d'appels Partenaire avec un salaire très motivant + avantages sociaux Profitez de nos avantages tels que : - Cours GRATUITS de communication - Formation 100% pratique - Formation Audio / Visuel - Emploi GARANTI 100%. Les avantages d'être (Téléconseillers - Hotliners - Télévendeurs - Chargé de clientèle) Vous allez bénéficier d'un salaire d'au moins 4000 Net + Primes. Vous aurez des avantages sociaux : CNSS, Mutuelle, Salle de sport, Internet, Transport. Tous les niveaux sont acceptés Filles voilées acceptées CV RH EXPRESSCALL Bd Brahim Roudani Rue oussama Ibno Zaid ex: (rue jura) Maarif Casa-anfa Tél : 0522.25.02.02 / info@expresscall.ma
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السبت، 16 يونيو 2012
الخميس، 1 مارس 2012
الأحد، 26 فبراير 2012
تركيا تعلن إكتشاف إنجيل يعود إلى 1500 سنة يُخبر عن النبي محمد




النسخة الأصلية من الإنجيل و يسمى إنجيل ( برنابا ) فى احدى القرى التركية .
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تركيا تعلن إكتشاف إنجيل يعود إلى 1500 سنة يُخبر عن النبي محمد صلى الله عليه و سلم
و يُذكر أن الفاتيكان يعرض 14 مليون باوند لشراء هذه الوثيقة رغم أن المتحف الرسمي التركي أعلن بدء إخضاع هذه الوثيقة للإختبارات و التحليلات المخبرية لكشف النقاب عن هذه الإنجيل .
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الجمعة، 24 فبراير 2012
الخميس، 23 فبراير 2012
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Install ANY version of Windows 7 by making your own USB install drive

Install ANY version of Windows 7 by making your own USB install drive


Microsoft had recently released a utility that allowed you to make a USB memory stick to install Windows 7 on computer’s that did not have a DVD drive. However Rafael Rivera of the “Within Windows” blog pointed out that the tool contained some GPL v2 licenced code and Microsoft have now quickly removed it from their web site. UPDATE: Microsoft has admitted that they violated the GPL v2 licence and have now released the tool under open source. In any case the instructions below show you how to build a much better bootable USB install memory stick that allows you to install ANY version of Windows 7.
If you have bought multiple version of Windows 7 and compared the DVD’s you might have noticed that they are the same with the exception of one file (ei.cfg). This one file tells Windows what version to automatically install during the install process. Because all the DVD’s are essentially the same you can use any Windows 7 DVD to perform a version upgrade of Windows 7 using the “Upgrade Anytime” option.
Now to make this bootable universal Windows 7 install USB memory stick you will need at least one Windows 7 DVD 32bit or 64bit depending on what version you want to install and a blank 4gb USB memory stick. Note you will need to create a separate 32 or 64bit USB memory stick of Windows 7 but it will let you install the different SKU’s.
Step 1. Insert the Windows 7 DVD into your computer and the USB memory stick into your computer
Step 2. Open an “Command Prompt” and run “DISKPART”.
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This will launch the diskpart utility in a separate windows and perform a UAC prompt.
Step 3. Type “LIST DISK” and take note what the disk number is of the USB memory stick. This will be the same size as the USB memory stick (eg. 3824 MB = 4 GB).
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Step 4. Then type “SELECT DISK X” where X is the disk number of the USB memory stick.
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Step 5. Type “CLEAN”. Warning – This will wipe all data from the USB memory stick.
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Step 6. Type “CREATE PARTITION PRIMARY”
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Step 7. Type “SELECT PARTITION 1”
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Step 8. Type “ACTIVE”
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Step 9. Type “FORMAT FS=FAT32” (and wait about 5 minutes depending on the size and speed of the USB memory stick)
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Step 10. Type “ASSIGN”.
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You will notice the auto play window now appears. Take note of the drive letter (e.g. F:\ ) and close this window.
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Step 11. Type “EXIT”
Step 12. Back at the command prompt type “xcopy d:*.* /s/e/f F:” where D: is the drive letter of you DVD and F: is the drive letter of your USB Memory stick.
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Don’t worry if it takes a long time to copy boot.wim and install.wim as these are the two largest files on the DVD.
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Step 13. Once the xcopy is finished  run “del F:\sources\ei.cfg” from the command prompt and you Windows 7 Bootable USB memory stick is ready to go. Doing this step is what makes the USB memory stick allow you to install any version of Windows 7 as it no longer has a default version configured.
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You can now either boot from the USB memory stick or just run setup.exe from the drive to start the install process. Either way you will now prompted for the version of Windows 7 you want to install.
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Warning: This procedure will allow you to install a copy of Windows 7 that you are not licenced to have. Therefore you need to be very careful to only select a version that you have a licence key for as you will not be able activate Windows without a key that exactly matches the version you have installed.
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فضاءات السعادة: توظيف محاسبين, مدراء مبيعات, مهندسين, تقنيين و مستخدمين ...

قبول طلبات الترشيح حتى ملء المنصب الشاغر
Les Espaces Saada
Avis de recrutement

Les Espaces Saada recrutent comptables, Administrateurs de ventes, Agents de trésorerie, Ingénieurs et Techniciens, Juriste ...

Les Espaces Saada recrutent
Les Espaces Saada recrutent
Filiale du pole immobilier de palmeraie holding, les espaces Saada réalisent des projets de moyen standing et économiques en accord avec les valeurs de qualité d’innovation de groupe.
Plus que de simples projets immobiliers, les projets entrepris par les espaces Saada sont des concepts urbanistiques innovants offrant une carde de vie unique.
Nous comptons aujourd‘hui sur le dynamisme et l’engagement de plus de 150 collaborateurs dans les plus grandes villes du royaume partageant une réelle volonté de hisser la qualité de nos produits et nos prestations au sommet des standards du secteur à l’échelle locale et internationale.
Dans la cadre de notre développement, nous recrutons pour les postes suivants :
  • Agents comptables,
  • Administrateurs de ventes,
  • Agents de trésorerie,
  • Responsables crédit immobilier,
  • Agents moyens généraux,
  • Conducteurs de travaux en bâtiments,
  • Ingénieurs et techniciens VRD,
  • Juriste confirmés
Prières d'adresser vos dossiers de candidature (CV et lettre de motivation) à l'adresse mail: recrutement@rds.ma
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الثلاثاء، 21 فبراير 2012
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Date de publication : 31/01/12 - Date d'expiration : 31/03/12
Partager cette annonce sur :

English Speaking Team Members (Casablanca)
Entreprise
Avec 150 Millions de personnes qui utilisent quotidiennement les solutions DELL, et avec plus de 120 000 employés à travers le monde, DELL s’est hissé parmi les plus beaux succès de ces 30 dernières années.


Leader mondial de l’IT, DELL est classé dans les 100 premières entreprises américaines et arrive dans le Top 40 en Chiffres d’affaires. Notre devise ? Quand les autres voient des limites, nous nous voyons des opportunités. Notre succès ? Offrir à nos utilisateurs des solutions qui changent réellement leur vie.


Par ce que nos valeurs nous permettent de réaliser les choses les plus incroyables, nous avons pu rendre la technologie accessible à tous. Nous aidons au quotidien les entreprises à réinventer leur secteur, les communautés à s’organiser pour atteindre leurs objectifs, les petites entreprises à devenir plus grande, et aux parents d’apprendre chaque jour à leurs enfants quelque chose de nouveau.


« Because we know that when technology works harder for people, they thrive.
Communities thrive.
The world thrives.
And so do we. »


En Juillet 2003, DELL ouvre sa filiale au Maroc en vue d’en faire la Direction Commerciale adressant le secteur des Particuliers et des PME/PMI pour les marchés français et espagnols. Fort de ce succès, et avec aujourd’hui une équipe de 1700 personnes, DELL renforce sa présence au Maroc. DELL Maroc devient ainsi, en plus de ses activités, le pôle d’expertise pour le support technique des clients français, suisse, luxembourgeois et Belge.


Nos ressources humaines sont la clef de notre réussite. C’est pourquoi chez DELL Maroc nous travaillons à développer le potentiel de chacun. Mobilité horizontale, ou opportunités de carrière à l’international nous permettent ainsi de donner vie à vos plans de carrière. Nous cultivons aussi la diversité car nous sommes persuadés que chaque collaborateur, avec ses différences, à une contribution réelle à notre croissance.


Choisir DELL, c’est partager notre valeur de Leadership et bénéficier d’un épanouissement professionnel dans un contexte innovant et en constant changement.


Si vous vous reconnaissez dans nos valeurs, rejoignez-nous dès à présent !


Poste
Dell is looking for English speakers for the following job positions :


• Customer Care Agents
• Sales Representatives
• Support functions
• Team Managers


If you are perfectly fluent in English, your application might interest us.

Profil recherché
• Perfectly fluent in English
• A previous experience in an English speaking country is a plus.

Type de contrat
CDIlien: http://www.rekrute.com/job_details.php?jobOffer_ID=24899&returnUrl=L3NlYXJjaF9yZXN1bHRzLnBocD9fcXM9NjY3MDA3NDc0MCZfU1RBVEVfPTEmYkRpcmlnZWFudHM9JnJlY3J1aXRlcmlkPSZqb2JpZD0maGlkUGFnZT0yJmhpZFNvcnRCeT1qb2JPZmZlcl9QdWJsaWNhdGlvbkRhdGUmaGlkU29ydE9yZGVyPURFU0M=

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الاثنين، 20 فبراير 2012
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Gandhi&#8217;s letter to Hitler In this letter from Mohondas Gandhi to Adolph Hitler, Gandhi urges Hitler to not make war that could take civilization back to a &#8220;savage state&#8221;. Apparently, Gandhi and Hitler corresponded a number of times, though that number is unknown, as is their exact relationship. Via
Gandhi’s letter to Hitler
In this letter from Mohondas Gandhi to Adolph Hitler, Gandhi urges Hitler to not make war that could take civilization back to a “savage state”. Apparently, Gandhi and Hitler corresponded a number of times, though that number is unknown, as is their exact relationship.
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What do an iconic peace-loving protester and easily the most hated man in all of human history have to do with each other? The answer is simple: a plea that was never heard. Mahatma Gandhi wrote to Adolf Hitler on July 23, 1939 to ask him to keep World War II from happening. At the time, Hitler was already progressing through Europe, having invaded Czechoslovakia earlier that spring. The letter never reached Hitler, (for unknown reasons) and it is hard to image that it would have had much impact if it did.
Gandhi wrote two letters to Hitler, which are on display at Mani Bhavan, where Gandhi lived in Mumbai from 1917-1934. These letters are a known, but still shocking, part of the history of WWII. Certainly, they make you wonder what could have been, and even spark speculation about what the world leaders of our time really think about the current state of the world.
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Exclusive: Macaulay Culkin's Gaunt Photo
INF

Macaulay Culkin stepped out in New York yesterday looking extremely thin and scruffy in exclusive photos obtained by ET that are likely to spark concern for the actor's health. Thankfully Culkin's rep tells ET, "Macaulay Culkin is in perfectly good health."
Culkin, 31, also posed for a photo with a fan on the street and can be seen holding a can of Red Bull.
The star rose to fame playing the adorable eight-year-old child Kevin McCallister in the hugely successful Home Alone films. But his career as a child star later became overshadowed by a highly-publicized dispute with his parents, whom he sued amid allegations that they had mishandled his fortune.
Before They Were Famous
Culkin is rumored to be starring in the British film Service Man -- described as an uplifting military action flick -- set for release in 2013.
Tune in to Entertainment Tonight for more of the exclusive photos. 
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السبت، 18 فبراير 2012
الجمعة، 17 فبراير 2012
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هزةُ أرضيةُ تضرب مدنًا مغربية…وتتسببُ في حالةٍ من الذُعر والهلع بين السكان

تسجيل قوة الزلزال
تسجيل قوة الزلزال
أصيب سكان بعض المدن المغربية بحالة من الهلع والخوف،وسارعوا إلى ترك بيوتهم والهرب إلى الشوارع،بعد شعورهم بارتداد قوي نجم عن هزة أرضية ضربت المغرب لثواني ما بين 1.30 و1.40 صباحا حسب توقيت المغرب.
وانتشرت حالة من الذعر بين السكان الذين رفض بعضهم العودة إلى بيته خوفا من تكرار الهزة،فيما سارع البعض منهم إلى التسمر أمام القناة الرسمية المغربية علها تطمئنهم،لكن صدمتهم تضاعفت حينما تعمدت القناة الرسمية المغربية بدء نشرتها بالنشاط الملكي في جنوب المغرب ولمدة طويلة،عوض تنوير الرأي العام حول الكارثة الطبيعية التي تهددهم.
وسجل الزلزال بقوة تراوحت بين 5,5 و6,3 درجات على سلم ريشتر  قبالة سواحل شبه الجزيرة الايبيرية والمغرب، دون التسبب في سقوط ضحايا أو حصول أضرار، بحسب ما اعلنت معاهد في اسبانيا والبرتغال والمغرب.
وشعر بالهزة، التي استمرت عدة ثوان، سكان الاندلس بجنوب اسبانيا والمدن الساحلية المغربية والنصف الجنوبي من البرتغال.
وأوضح المعهد الاسباني للزلازل ان الزلزال الذي سجل عند الساعة 2,37 (1,37 تغ) يقع مركزه في المحيط الاطلسي على بعد 100 كلم الى جنوب غرب رأس سانت فنسنت في البرتغال وعلى عمق 58 كلم.
وفوجىء سكان اشبيلية وقرطبة وولفا (جنوب) بالهزة وهم نيام،وشعر بالهزة العديد من سكان المدن الساحلية المغربية وبينها الدار البيضاء والرباط والمحمدية.
وقال مصدر صحافي في الرباط “اهتزت الارض لعدة ثوان طويلة ما جعلني افيق من النوم حوالي الساعة 01,45 بالتوقيتين المحلي وتغ”.
وقال ناصر جبور المسؤول في المعهد الجيوفزيائي الوطني المغربي انه سجلت هزة بقوة 5,5 درجات على سلم ريشتر.
وبحسب جبور فان مركز الهزة التي سجلت نحو الساعة 01,38 (محلي وتغ) يقع في المحيط الاطلسي على بعد 300 كلم غربي طنجه. وشعر بها سكان في مناطق في عمق البلاد مثل مكناس وفاس ومراكش.
وافاد معهد الارصاد الجوية البرتغالي من جهته عن تسجيل هزة في التوقيت ذاته بقوة 6 درجات على بعد نحو مئة كلم من رأس سانت فنسنت (جنوب غرب). واستمرت الهزة عدة دقائق غير انه لم يتم الشعور بها الا لفترة خمس الى ثماني ثوان في عمق البلاد وخصوصا في القسم الجنوبي من البرتغال.
وبين الساعة 01,37 و03,47 تغ سجل الدفاع المدني ثماني هزات ارتدادية ضعيفة، بحسب القومندان بيدرو اروجو المسؤول عنه. وقال انه يجري تقويم النتائج لكن حتى الان “لم تسجل اي اضرار مادية في البرتغال”.
وكذلك الامر في اسبانيا حيث تلقت اجهزة الدفاع المدني آلاف النداءات من السكان القلقين من تعدد الهزات الارتدادية.
وفي واشنطن، اعلن المعهد الجيوفيزيائي الاميركي ان مركز الهزة يقع على بعد 185 كلم الى غرب فارو وعلى عمق 10 كلم. واوضح ان الهزة كانت بقوة 5,7 درجات.
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الجمعة، 10 فبراير 2012
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Muslims In Britain: Past And Present
Ataullah Siddiqui investigates the history of Islam in Britain and explores the challenges facing the Muslim community today.
This article will discuss in brief the early immigration of Muslims into Britain. It traces the contributing factors for such immigration and discusses the problems faced by early immigrants. It analyses immigrants’ initiatives to live as Muslims and their encounters with other faiths, especially Christianity. Finally, the article highlights some of the contemporary problems faced by the community living in Britain. 
Development of the Community
Although Muslim migration to Britain began from the mid nineteenth century, the immediate opportunity was brought about in 1869 by the opening of the Suez Canal. This facilitated increased trade between Britain and its colonies, and a contingent force of labourers to work on the ships and in the ports. The obvious choice of such labourers were the Yemenis. They were the first group of Muslim migrants who arrived at the British ports of Cardiff, Liverpool, Pollockshields and London. Between 1890-1903, nearly forty thousand seaman arrived on British shores and about thirty thousand of them, according to one report, spent some part of their lives in Britain.
Inevitably, there was a language barrier between the Yemeni workers and their British employers. This, the Yemenis solved in tribal fashion. Yemeni workers, upon their arrival at British ports, assigned themselves to a particular leader for their daily needs and work requirements. The leaders were usually chosen because of their relatively better communication skills, and their awareness of employers’ needs and government requirements. Sometimes this transit period could be extended by months, and this could be a very difficult time for Yemeni sailors. Bit by bit, some of them began to settle for longer periods and married local British girls. In port cities like Cardiff and Liverpool, there are now several generations of Muslims in the community.
Additionally there were others who migrated and settled in Britain. Civil servants of the British Raj used to visit Britain either to acquire work experience or to take civil service examination in order to gain promotion in their jobs. A small number of them settled in Britain. People such as Abdullah Yusuf Ali, a civil servant and translator of the Qur’an into English, lived, married and died in Britain.
On the one hand, then, we have the British Empire, which attracted increasing numbers of immigrants to Britain, whilst on the other, we have native Britons who were attracted to the faith and beliefs of these immigrants. Pursuant to their regular visits to Muslim countries, these Britons were attracted by the mystical dimension of Islam. Others came into contact with Muslim professionals and students in Britain because they mingled with the British aristocracy; they shared a similar background. These two factors played an important role in establishing Islam in Britain.
During the latter part of the last century and until the beginning of the Second World War, two key institutions emerged, one in Liverpool and the other in Surrey. William H Quilliam, a lawyer in Liverpool, visited Morocco in 1887. There he was attracted to Islam, and soon became a Muslim, founding The Liverpool Mosque and The Muslim Institute. He edited The Islamic World (begun in 1890) and The Crescent, a weekly publication in which he wrote extensively about Islam and Muslims. A number of tracts were also published. Quilliam also established Madina House, a house for orphans in Liverpool. His works attracted both Muslims and non-Muslims alike and also seem to have had a lasting audience abroad. He received a personal gift from the Amir of Afghanistan and the Ottoman Sultan invited him to visit Istanbul and soon appointed him Shaykh al-Islam. The Muslim Institute established a Muslim College where it enrolled both Muslim and non-Muslim students. Quilliam’s activities attracted a large number of critics and eventually he left Liverpool for Jersey, later returning to work under a pseudonym.
The second important institution, The Working Mission was initially begun by Dr Leitner, a Hungarian Orientalist who established a mosque there in 1889, and as a result the place was neglected for the next twelve years, until Khwaja Kamaluddin from India arrived in 1912. Kamaludin’s sole objective was to remove misconceptions about Islam in Britain and perhaps he expected that this would also influence and reduce misconceptions about Islam throughout the Empire. In 1913, he began publishing a monthly journal, Muslim India and Islamic Review which later changed to Islamic Review. The Working Mission enjoyed a considerable boost when Lord Headley converted to Islam. He came into contact with Islam when he went to India in 1896 as a contract engineer. Both Kamaluddin and Lord Headley gave direction to the Mission. In 1914, Headley established The British Muslim Society, aiming perhaps to give a contextual image of Muslims and Islam as part of British society. While The Working Mission progressed, in London Marmaduke Pickthall announced his conversion to Islam. He too had been in constant touch with The Working Mission. Pickthall translated the Qur’an into English and published a journal from London called The Muslim Outlook. In this way, Britain's contact with Islam continued to deepen at the intellectual as well as the grassroots levels.
 
Migration after World War II
The mass migration to Britain of Pakistanis (including Bangladeshis) had its origin in colonialism. For example, many soldiers who joined the British army in the war were posted to the British Isles, and some of them began to settle there. Initially, however, their number was very small, until after the partition of India. Partition caused the displacement of large populations, especially in the Punjab and Mirpur (a significant sector of the populations who joined the British army), who then began to look to their future in Britain over a longer term. The second important factor which contributed to migration was the construction of the Mangla Dam in Pakistan. This, in effect, displaced 100,000 people, especially the Mirpuris. With their compensation money, some settled in other parts of Pakistan; others, however, looked for the sponsorship of their relatives in Britain and subsequently settled there in large numbers. Their initial intent was to earn enough money to buy a plot of land and build houses for their families and settle in Pakistan. The rapid increase in demand for unskilled labour in British industries also occasioned large scale migration, the pattern being the same as for the Punjabis or Mirpuris, namely, sponsorship and initial help have tended towards single males, who share houses and work long hours, and then visit families and friends at home for a long break, usually every year or two.
The economic climate in post-war Britain changed rapidly. There were fewer jobs and opportunities for people compared with the early 1950s. Inevitably, the government began to restrict migrant workers and in 1961, the commonwealth Immigration Act was passed which came into force the following year. Arguably, this Act was the turning point in the growth of the Muslim population in Britain. The eighteen month long gap between the passing of the Immigration Act and its enforcement provided time for reflection for those who were working in Britain: did they want to return to their country of origin, or make Britain their home? Basically, the Act imposed restrictions on adults intending to work in Britain. By 1964, the Ministry of Labour stopped granting permission for the unskilled to work in Britain. The impact of this legislation was such that each single male who had formerly shared a house with others, now began looking for houses for their families in a nearby neighbourhood. Once their families arrived, the immediate concern of the parents was for their children. They wanted to impart religious education by teaching the Qur’an, basic beliefs and the practices of Islam to their children. This meant allocating a house for their children’s education in the neighbourhood and using the same house for the five daily prayers. Muslim dietary laws saw the development of halal butcher shops and the import of Asian spices. This also gave birth to the Asian corner shops in Britain. In this way, the growth of the Muslim neighbourhood had begun.
The second wave of migration came from East African countries. Asians who were occupied in the wholesale and distributive trade in Africa, provided the necessary banking and financial services. Their participation in the economy was checked by the Africanization policy of the newly independent African countries. Banks and private businesses were nationalized. This left Asian businessmen and their families with a stark choice between African enterprise, under strict regulation, or leaving the country. They opted for the latter. A large number of Asians had British passports, and so, they decided to come to Britain. This resulted in the Commonwealth Immigration Act of 1968, which removed the right of entry to the U.K. for passport holders living abroad.
By the early 1960’s, there seems to have been a considerable determination by Muslim countries to send their students for higher education in Britain. This was demonstrated by a slow but steady growth in student populations from Malaysia, Iran, Pakistan, Iraq, Saudi Arabia and the Gulf countries. These overseas students started to form Islamic Societies in various British universities. This was within the framework of University and Student Union policies. In 1962, the Islamic Societies felt the need to form a Federation of Islamic Societies in order to provide basic guidance to new students arriving in Britain, and facilities for Friday prayers in university campuses. They also held annual ‘Islamic Weeks’, consisting of lectures, exhibitions and video shows and in general, they helped Muslim students with support for their needs. Gradually, a number of students decided to stay and came to play a leading role within the community. A number of organizations also came into existence including The U.K. Islamic Mission (1962), The Muslim Student's Society (1962), The Union of Muslim Organizations (1970), The Islamic Council of Europe (1973), Young Muslims (1984), The Islamic Party (1989), The Islamic Society of Britain (1990), and, more recently, The Muslim Parliament, The UK Action Committee of Islamic Affairs, The World Islamic Mission, Jamiat’Ulama -i- Islam and many others. These Muslim organizations and their role is beyond the scope of this article.
One important point to remember though, is that the Muslim community's development in Britain has been overwhelmingly on religious lines, as Punjabis from Pakistan and Sylhetis from Bangladesh have nothing in common culturally, socially, or linguistically. The Punjabi dress, shalwar qamis, and the Sylheti lungi for men and sari for women are not comparable. Differences in eating preferences have similarly affected the varying vocabularies. For example, a Punjabi might ask whether you have had a roti, (meaning did you have your dinner), whilst a Bengali will emphasize bhat (rice). However, in Britain, Bengalis and Punjabis co-operated in establishing mosques and schools for their children. This co-operation was based more on denominational lines rather than geographical or linguistic grounds. Nonetheless, the Punjabis and Bangalis have obtained Local Authority grants on linguistic and cultural grounds. This is due to the fact that the Local Authorities’ help is available on ethnic, linguistic and racial grounds and not on religious ones. 
Muslims, Race and Law
Such growing immigration in the country began to present another problem, which eventually led the government to include racial discrimination in the Statute Book as a crime. The Race Relations Act (1976) was passed, and any discrimination on the basis of race in opportunities for employment was considered a criminal offence. This was an advancement in one direction to consider the needs of the immigrant community and to protect those needs. But soon, protection on the basis of race began to create its own problems. Muslims are a faith community and do not fit into a strict racial definition. Their needs and priorities are different, more to do with religion rather than race. Muslims, in the eyes of the Race Relations Act, do not constitute an ethnic group and, therefore, in order to prove religious discrimination, Muslims have to prove that they have been discriminated against as a racial group in which their religion is a dominant fact. The victim’s geographical and ethnic origin has also to be taken into consideration to establish the discrimination, and this is extremely difficult. But even in this situation, a significant number of British Muslims, such as European or Afro-Caribbean Muslims, could not be protected. An Asian Muslim woman, for example, can claim protection under the law to adjust her uniform or apparel in a High Street shop according to Islamic norms and most likely the employer will accept this. But, a European or Caribbean Muslim woman will not be able to make a similar appeal. For example, an incident in a bed and breakfast establishment where a White man kept shouting and using abusive language at a White Muslim woman, obviously intending to insult her, was not considered as racial harassment by the local Race Relations officers because the assailant and the victim were both White.
Fostering and adoption laws, again, take a racial stance. For example, the adoption or fostering of a Black child is always to be by a Black family. Here a Muslim would be content to see that a white Muslim child be given to a Black or Asian Muslim Family or vice versa but would be very uncomfortable to see a Black Muslim child, say of Somali origin, fostered into a Black Caribbean Christian family. But, the Race Relations Act recognizes the latter situation, not the former. In brief, the Muslims in Britain are classified as ‘Asian’ and their common needs across race and ethnic divides have so far received little or no response from the authorities. Now the Commission for Racial Equality is proposing – and has received a great deal of support, including that of the Inner Cities Religious Council – to amend the Public Order Act, 1986 and include discrimination on the grounds of religion or belief, along with the present grounds of colour, race and nationality (this includes citizenship, ethnic or national origin). This amendment will now extend to cover the British mainland, since in Northern Ireland, incitement on grounds of religious hatred has been incorporated in the Act since 1987. This, if incorporated, will redress, to some extent, the current imbalance.
 
Muslims and Interfaith Relations
Muslims have played a crucial role and shown a consistent interest in interfaith activities. The formation of The World Congress of Faiths and Abdullah Yusuf Ali’s participation in that organization have been mentioned elsewhere. However, the arrival of Muslims on British shores and cities has been a constant source of curiosity for the churches. The plight of the early migrants attracted church responses towards the end of the last century and early this century. The organized dialogue between Christians and Muslims began with the emphasis on good community relations and inter-religious understanding. The initiative came from local churches, where the inner city population was fairly large, and the local authorities faced an unprecedented challenge of community relations. Against this background, as far as we know, the first bi-lateral dialogue between Christians and Muslims took place in May 1973 with the theme ‘Islam in the Parish’. The outcome of this dialogue was the formation of a panel of Muslims and Christians, which in fact set the theme of the subsequent second and third bi-lateral dialogues between the two communities. ‘The Family in Islam and Christianity’ (1974) was the theme of the second, and ‘Worship and Prayer in Islam and Christianity’ (1975) was the theme for the third meeting. All three dialogues were held at Woodhall, Wetherby, with the co-operation of the local authority, and the proceedings were edited by the Community Relations Chaplaincies of Bradford and Wakefield, and published by the Bradford Metropolitan District Community Relations Council. By 1974, churches began to feel the need to conduct a survey of Muslims in Britain. The British Council of Churches (now Council of Churches for Britain and Ireland (CCBI)) jointly appointed an advisory group to study the presence of Islam in Britain. The Rt. Rev. David Brown, Bishop of Guilford, also then a member of the panel of Muslims and Christians of the Wetherby dialogues, was appointed Chairman of this advisory group. He was chosen because of his experience of working amongst Muslims in Middle East and Africa. But before the Committee could produce their findings, the ‘World Festival of Islam’ (1976) caught the attention of the British people. The advisory panel’s terms of reference were now widened, and the question of the Festival’s impact was incorporated. The advisory panel produced its findings in 1976 and published them under the tile `A New Threshold: Guidelines for the Churches in their Relations with Muslim Communities.’ This dialogue between Christians and Muslims has continued ever since, with formal and informal discussions on various issues being a regular feature between the two communities.
Multi -lateral dialogue though, began with the formation of The World Congress of Faiths, and at grass-root levels the initiative began in 1972. Jews, Christians and Muslims took initiatives to meet regularly and the stated aim was to provide a forum in Europe for meetings among members of the three religious communities who share a belief in one God, and find their roots in the figure of Abraham. Since 1974, the JCM dialogue group has met bi-annually at the Hedwig Dronfeld Haus Bendorf in Germany, and is overwhelmingly attended by young people from Britain and Germany. Their Autumn gathering is exclusively for women. This week-long gathering provides an opportunity to observe each others’ way of living, of praying and to understand what the other holds so precious. Another multi-lateral dialogue is The Leeds Concord Inter-Faith Fellowship. Here Muslims encounter not just Jews and Christians, but also Hindus, Buddhists and Sikhs, many seeing these faiths at close quarters for the first time. The constant growth of interfaith organizations at local and regional levels prompted The British Council of Churches and its Committee for Relations with people of other Faiths to form links with existing interfaith organizations. A new organization was established in March, 1987 called Interfaith Network, with the purpose of providing a service to existing interfaith organizations. Over the last ten years, it has been able to provide a unique platform for its affiliated member organizations to discuss pressing issues among themselves, and collectively with government bodies, secular institutions and the media.
 
Contemporary Challenges
Muslims in Britain came, overwhelmingly, from Muslim majority countries such as Pakistan, Bangladesh and the Middle Eastern countries. Arriving in a non-Muslim society, they faced language difficulties, cultural apprehensions, and educational expectations; all in all, an overwhelming situation. A substantial number of immigrants thought they were entering into a Christian country. The perception of the West and Western countries, such as Britain, was of a Christian population, full of religious spirit, with churches full on Sundays. What they saw, though, was a completely different and unexpected picture of a secular, modern culture where Christianity is marginalized. It has merely a decorative purpose but little value in the everyday lives of people. Furthermore, critical inquiries about God, prophets, especially Jesus, and religion in general were vilified on television and in their daily encounters with fellow workers in factories and other places.  These views on religion, in general, baffled the Muslim community. This perception, rightly or wrongly, remains in the Muslim psyche. Furthermore, the immigrant communities’ own understanding of Islam was marinated with their cultural understanding of Islam. Thus customs and traditions have played an important role in defining their religion in Britain.
The indigenous community perceived the newly arrived Muslim community as having a monolithic culture with monolithic practices and religious beliefs. They saw Asian, but little difference between Sikhs, Muslims or Hindus. Only five years ago, I attended a Christian-Muslim dialogue group where at lunch time we were served lamb and vegetables along with other items on the menu. One of our hosts asked a member of the kitchens staff whether he had bought the meat from a halal butcher. He replied yes, that he had bought it from an Asian butcher. The host asked if the butcher was a Muslim. He did not know; he presumed that all Asian butchers are halal and had not thought it important enough to inquire about.
The growth of Muslims in Britain has created in some ways a generation gap. In the early days of migration and settlement, Muslims imported imams to run their local mosques and teach their children basic Islamic education. The imams presumed that the children they were teaching in the mosques and madrasahs were the children of Mirpuris, Punjabis or Bengalis and treated them as such. But the reality was different. During the day schools the children were encouraged to question and reason but the same children, in their evening classes in the mosques, were discouraged from questioning and reasoning, rather the emphasis was on repeating and memorizing. A child perhaps wants to know the reason behind what she or he was learning, but this was something the imams invariably discouraged. Furthermore, the children’s language of communication has increasingly become English, and now for the third generation of Muslims, English is their first language. But in a large number of madrasahs the imams still teach them in Urdu, or in other Asian languages. It is not surprising that there is an increasing frustration amongst the youth about such methods of teaching.
The increasing use of imams from villages of the Indian sub-continent and the reliance of the congregation of a mosque on day-to-day fiqh issues seems then, a problem rather than a cure. Theological issues, rather than the jurisprudential issues of living in Britain, have hardly been touched upon by imams, nor do they think there is an urgency to do so. They lead daily prayers, they conduct marriages, lead janazah (funeral) prayers and perform similar other requirements of the congregation. However, very few possess the skills and the vision to understand the meaning of living as a Muslim in a pluralist society. The community has recognized this gap and opened up seminaries to train their imams. But the tragedy is that the syllabus of such seminaries hardly reflects contemporary challenges and needs. The only difference between an imported imam and a local trained imam lies in the fact that the latter can convey his message in English, whilst the former cannot.
Muslim youth who become actively involved in Islamic activities during their college and university lives, discover a sense of attachment as well as pride in their religion. Usually their new found faith in Islam questions their parents’ beliefs and practices in religion. At times, the youth seem to become born again Muslims, with a zeal to change their families’ and friends’ way of practising Islam. Their missionary zeal convinces them to see themselves as right, and others as wrong. They see their fellow Muslims as lapsed or inadequate Muslims, and the non-Muslims as potential enemies of Islam, conspiring and colluding against the wider Muslim community, with the general Muslim leadership collaborating with them. The Satanic Verses for example, is presented as a British conspiracy against Muslims. External factors such as the Gulf crisis, the massacre of Muslims in Bosnia, and the issue of wearing the head scarf (hijab) in France strengthens their case.
Today, the Muslim community in Britain is a relatively settled community. The idea of ‘going home one day’ is rarely heard. As far as the youth are concerned, there are two tendencies: one who associates with the religious ethos, and the other more inclined to ‘bhangra’ culture. The two tendencies, though, have one thing in common: they are both agitated groups. The future course of Muslims in Britain largely depends upon their choice of future directions.
This article is based on a talk given to an invited audience at the Henry Martyn Institute of Islamic Studies, Hyderabad, India, in November 1995.  It was originally published in "The Bulletin", organ of the Henry Martyn Institute of Islamic Studies.
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Young. British. Female. Muslim.


Thousands of young British women living in the UK decide to convert to Islam – here are some of their stories
It’s a controversial time for British women to be wearing the hijab, the basic Muslim headscarf. Last month, Belgium became the first European country to pass legislation to ban the burka (the most concealing of Islamic veils), calling it a “threat” to female dignity, while France looks poised to follow suit. In Italy earlier this month, a Muslim woman was fined €500 (£430) for wearing the Islamic veil outside a post office.
And yet, while less than 2 per cent of the population now attends a Church of England service every week, the number of female converts to Islam is on the rise. At the London Central Mosque in Regent’s Park, women account for roughly two thirds of the “New Muslims” who make their official declarations of faith there – and most of them are under the age of 30.
Conversion statistics are frustratingly patchy, but at the time of the 2001 Census, there were at least 30,000 British Muslim converts in the UK. According to Kevin Brice, of the Centre for Migration Policy Research, Swansea University, this number may now be closer to 50,000 – and the majority are women. “Basic analysis shows that increasing numbers of young, university-educated women in their twenties and thirties are converting to Islam,” confirms Brice.
“Our liberal, pluralistic 21st-century society means we can choose our careers, our politics – and we can pick and choose who we want to be spiritually,” explains Dr Mohammad S. Seddon, lecturer in Islamic Studies at the University of Chester. We’re in an era of the “religious supermarket”, he says.

Joanne Bailey
Solicitor, 30, Bradford

“The first time I wore my hijab into the office, I was so nervous, I stood outside on the phone to my friend for ages going, ‘What on earth is everyone going to say?’ When I walked in, a couple of people asked, ‘Why are you wearing that scarf? I didn’t know you were a Muslim.’
“I’m the last person you’d expect to convert to Islam: I had a very sheltered, working-class upbringing in South Yorkshire. I’d hardly even seen a Muslim before I went to university.
“In my first job at a solicitor’s firm in Barnsley, I remember desperately trying to play the role of the young, single, career woman: obsessively dieting, shopping and going to bars – but I never felt truly comfortable.
“Then one afternoon in 2004 everything changed: I was chatting to a Muslim friend over coffee, when he noticed the little gold crucifix around my neck. He said, ‘Do you believe in God, then?’ I wore it more for fashion than religion and said, ‘No, I don’t think so,’ and he started talking about his faith.
“I brushed him off at first, but his words stuck in my mind. A few days later, I found myself ordering a copy of the Koran on the internet.
“It took me a while to work up the courage to go to a women’s social event run by the Leeds New Muslims group. I remember hovering outside the door thinking, ‘What the hell am I doing here?’ I imagined they would be dressed head-to-toe in black robes: what could I, a 25-year-old, blonde English girl, possibly have in common with them?
“But when I walked in, none of them fitted the stereotype of the oppressed Muslim housewife; they were all doctors, teachers and psychiatrists. I was struck by how content and secure they seemed. It was meeting these women, more than any of the books I read, that convinced me that I wanted to become a Muslim.
“After four years, in March 2008, I made the declaration of faith at a friend’s house. At first, I was anxious that I hadn’t done the right thing, but I soon relaxed into it – a bit like starting a new job.
“A few months later, I sat my parents down and said, ‘I’ve got something to tell you.’ There was a silence and my mum said, ‘You’re going to become Muslim, aren’t you?’ She burst into tears and kept asking things like, ‘What happens when you get married? Do you have to cover up? What about your job?’ I tried to reassure her that I’d still be me, but she was concerned for my welfare.
“Contrary to what most people think, Islam doesn’t oppress me; it lets me be the person that I was all along. Now I’m so much more content and grateful for the things I’ve got. A few months ago, I got engaged to a Muslim solicitor I met on a training course. He has absolutely no problem with my career, but I do agree with the Islamic perspective on the traditional roles for men and women. I want to look after my husband and children, but I also want my independence. I’m proud to be British and I’m proud to be Muslim – and I don’t see them as conflicting in any way.”

Aqeela Lindsay Wheeler
Housewife and mother, 26, Leicester

“As a teenager I thought all religion was pathetic. I used to spend every weekend getting drunk outside the leisure centre, in high-heeled sandals and miniskirts. My view was: what’s the point in putting restrictions on yourself? You only live once.
“At university, I lived the typical student existence, drinking and going clubbing, but I’d always wake up the next morning with a hangover and think, what’s the point?
“It wasn’t until my second year that I met Hussein. I knew he was a Muslim, but we were falling in love, so I brushed the whole issue of religion under the carpet. But six months into our relationship, he told me that being with me was ‘against his faith’.
“I was so confused. That night I sat up all night reading two books on Islam that Hussein had given me. I remember bursting into tears because I was so overwhelmed. I thought, ‘This could be the whole meaning of life.’ But I had a lot of questions: why should I cover my head? Why can’t I eat what I like?
“I started talking to Muslim women at university and they completely changed my view. They were educated, successful – and actually found the headscarf liberating. I was convinced, and three weeks later officially converted to Islam.
“When I told my mum a few weeks later, I don’t think she took it seriously. She made a few comments like, ‘Why would you wear that scarf? You’ve got lovely hair,’ but she didn’t seem to understand what it meant.
“My best friend at university completely turned on me: she couldn’t understand how one week I was out clubbing, and the next I’d given everything up and converted to Islam. She was too close to my old life, so I don’t regret losing her as a friend.
“I chose the name Aqeela because it means ‘sensible and intelligent’ – and that’s what I was aspiring to become when I converted to Islam six years ago. I became a whole new person: everything to do with Lindsay, I’ve erased from my memory.
“The most difficult thing was changing the way I dressed, because I was always so fashion-conscious. The first time I tried on the hijab, I remember sitting in front of the mirror, thinking, ‘What am I doing putting a piece of cloth over my head? I look crazy!’ Now I’d feel naked without it and only occasionally daydream about feeling the wind blow through my hair. Once or twice, I’ve come home and burst into tears because of how frumpy I feel – but that’s just vanity.
“It’s a relief not to feel that pressure any more. Wearing the hijab reminds me that all I need to do is serve God and be humble. I’ve even gone through phases of wearing the niqab [face veil] because I felt it was more appropriate – but it can cause problems, too.
“When people see a white girl wearing a niqab they assume I’ve stuck my fingers up at my own culture to ‘follow a bunch of Asians’. I’ve even had teenage boys shout at me in the street, ‘Get that s*** off your head, you white bastard.’ After the London bombings, I was scared to walk about in the streets for fear of retaliation.
“For the most part, I have a very happy life. I married Hussein and now we have a one-year-old son, Zakir. We try to follow the traditional Muslim roles: I’m foremost a housewife and mother, while he goes out to work. I used to dream of having a successful career as a psychologist, but now it’s not something I desire.
“Becoming a Muslim certainly wasn’t an easy way out. This life can sometimes feel like a prison, with so many rules and restrictions, but we believe that we will be rewarded in the afterlife.”

Catherine Heseltine
Nursery school teacher, 31, North London

“If you’d asked me at the age of 16 if I’d like to become a Muslim, I would have said, ‘No thanks.’ I was quite happy drinking, partying and fitting in with my friends.
“Growing up in North London, we never practised religion at home; I always thought it was slightly old-fashioned and irrelevant. But when I met my future husband, Syed, in the sixth form, he challenged all my preconceptions. He was young, Muslim, believed in God – and yet he was normal. The only difference was that, unlike most teenage boys, he never drank.
“A year later, we were head over heels in love, but we quickly realised: how could we be together if he was a Muslim and I wasn’t?
“Before meeting Syed, I’d never actually questioned what I believed in; I’d just picked up my casual agnosticism through osmosis. So I started reading a few books on Islam out of curiosity.
“In the beginning, the Koran appealed to me on an intellectual level; the emotional and spiritual side didn’t come until later. I loved its explanations of the natural world and discovered that 1,500 years ago, Islam gave women rights that they didn’t have here in the West until relatively recently. It was a revelation.
“Religion wasn’t exactly a ‘cool’ thing to talk about, so for three years I kept my interest in Islam to myself. But in my first year at university, Syed and I decided to get married – and I knew it was time to tell my parents. My mum’s initial reaction was, ‘Couldn’t you just live together first?’ She had concerns about me rushing into marriage and the role of women in Muslim households – but no one realised how seriously I was taking my religious conversion. I remember going out for dinner with my dad and him saying, ‘Go on, have a glass of wine. I won’t tell Syed!’ A lot of people assumed I was only converting to Islam to keep his family happy, not because I believed in it.
“Later that year, we had an enormous Bengali wedding, and moved into a flat together – but I certainly wasn’t chained to the kitchen sink. I didn’t even wear the hijab at all to start with, and wore a bandana or a hat instead.
“I was used to getting a certain amount of attention from guys when I went out to clubs and bars, but I had to let that go. I gradually adopted the Islamic way of thinking: I wanted people to judge me for my intelligence and my character – not for the way I looked. It was empowering.
“I’d never been part of a religious minority before, so that was a big adjustment, but my friends were very accepting. Some of them were a bit shocked: ‘What, no drink, no drugs, no men? I couldn’t do that!’ And it took a while for my male friends at university to remember things like not kissing me hello on the cheek any more. I’d have to say, ‘Sorry, it’s a Muslim thing.’
“Over time, I actually became more religious than my husband. We started growing apart in other ways, too. In the end, I think the responsibility of marriage was too much for him; he became distant and disengaged. After seven years together, I decided to get a divorce.
“When I moved back in with my parents, people were surprised I was still wandering around in a headscarf. But if anything, being on my own strengthened my faith: I began to gain a sense of myself as a Muslim, independent of him.
“Islam has given me a sense of direction and purpose. I’m involved with the Muslim Public Affairs Committee, and lead campaigns against Islamophobia, discrimination against women in mosques, poverty and the situation in Palestine. When people call us ‘extremists’ or ‘the dark underbelly of British politics’, I just think it’s ridiculous. There are a lot of problems in the Muslim community, but when people feel under siege it makes progress even more difficult.
“I still feel very much part of white British society, but I am also a Muslim. It has taken a while to fit those two identities together, but now I feel very confident being who I am. I’m part of both worlds and no one can take that away from me.”

Sukina Douglas
Spoken-word poet, 28, London

“Before I found Islam, my gaze was firmly fixed on Africa. I was raised a Rastafarian and used to have crazy-long dreadlocks: one half blonde and the other half black.
“Then, in 2005, my ex-boyfriend came back from a trip to Africa and announced that he’d converted to Islam. I was furious and told him he was ‘losing his African roots’. Why was he trying to be an Arab? It was so foreign to how I lived my life. Every time I saw a Muslim woman in the street I thought, ‘Why do they have to cover up like that? Aren’t they hot?’ It looked oppressive to me.
“Islam was already in my consciousness, but when I started reading the autobiography of Malcolm X at university, something opened up inside me. One day I said to my best friend, Muneera, ‘I’m falling in love with Islam.’ She laughed and said, ‘Be quiet, Sukina!’ She only started exploring Islam to prove me wrong, but soon enough she started believing it, too.
“I was always passionate about women’s rights; there was no way I would have entered a religion that sought to degrade me. So when I came across a book by a Moroccan feminist, it unravelled all my negative opinions: Islam didn’t oppress women; people did.
“Before I converted, I conducted an experiment. I covered up in a long gypsy skirt and headscarf and went out. But I didn’t feel frumpy; I felt beautiful. I realised, I’m not a sexual commodity for men to lust after; I want to be judged for what I contribute mentally.
“Muneera and I took our shahada [declaration of faith] together a few months later, and I cut my dreadlocks off to represent renewal: it was the beginning of a new life.
“Just three weeks after our conversion, the 7/7 bombings happened; suddenly we were public enemy No 1. I’d never experienced racism in London before, but in the weeks after the bombs, people would throw eggs at me and say, ‘Go back to your own country,’ even though this was my country.
“I’m not trying to shy away from any aspect of who I am. Some people dress in Arabian or Pakistani styles, but I’m British and Caribbean, so my national dress is Primark and Topshop, layered with colourful charity-shop scarves.
“Six months after I converted, I got back together with my ex-boyfriend, and now we’re married. Our roles in the home are different, because we are different people, but he would never try to order me around; that’s not how I was raised.
“Before I found Islam, I was a rebel without a cause, but now I have a purpose in life: I can identify my flaws and work towards becoming a better person. To me, being a Muslim means contributing to your society, no matter where you come from.”

Catherine Huntley
Retail assistant, 21, Bournemouth

“My parents always thought I was abnormal, even before I became a Muslim. In my early teens, they’d find me watching TV on a Friday night and say, ‘What are you doing at home? Haven’t you got any friends to go out with?’
“The truth was: I didn’t like alcohol, I’ve never tried smoking and I wasn’t interested in boys. You’d think they’d have been pleased.
“I’ve always been quite a spiritual person, so when I started studying Islam in my first year of GCSEs, something just clicked. I would spend every lunchtime reading about Islam on the computer. I had peace in my heart and nothing else mattered any more. It was a weird experience – I’d found myself, but the person I found wasn’t like anyone else I knew.
“I’d hardly ever seen a Muslim before, so I didn’t have any preconceptions, but my parents weren’t so open-minded. I hid all my Muslim books and headscarves in a drawer, because I was so scared they’d find out.
“When I told my parents, they were horrified and said, ‘We’ll talk about it when you’re 18.’ But my passion for Islam just grew stronger. I started dressing more modestly and would secretly fast during Ramadan. I got very good at leading a double life until one day, when I was 17, I couldn’t wait any longer.
“I sneaked out of the house, put my hijab in a carrier bag and got on the train to Bournemouth. I must have looked completely crazy putting it on in the train carriage, using a wastebin lid as a mirror. When a couple of old people gave me dirty looks, I didn’t care. For the first time in my life, I felt like myself.
“A week after my conversion, my mum came marching into my room and said, ‘Have you got something to tell me?’ She pulled my certificate of conversion out of her pocket. I think they’d rather have found anything else at that point – drugs, cigarettes, condoms – because at least they could have put it down to teenage rebellion.
“I could see the fear in her eyes. She couldn’t comprehend why I’d want to give up my freedom for the sake of a foreign religion. Why would I want to join all those terrorists and suicide bombers?
“It was hard being a Muslim in my parents’ house. I’ll never forget one evening, there were two women in burkas on the front page of the newspaper, and they started joking, ‘That’ll be Catherine soon.’
“They didn’t like me praying five times a day either; they thought it was ‘obsessive’. I’d pray right in front of my bedroom door so my mum couldn’t walk in, but she would always call upstairs, ‘Catherine, do you want a cup of tea?’ just so I’d have to stop.
“Four years on, my grandad still says things like, ‘Muslim women have to walk three steps behind their husbands.’ It gets me really angry, because that’s the culture, not the religion. My fiancé, whom I met eight months ago, is from Afghanistan and he believes that a Muslim woman is a pearl and her husband is the shell that protects her. I value that old-fashioned way of life: I’m glad that when we get married he’ll take care of paying the bills. I always wanted to be a housewife anyway.
“Marrying an Afghan man was the cherry on the cake for my parents. They think I’m completely crazy now. He’s an accountant and actually speaks better English than I do, but they don’t care. The wedding will be in a mosque, so I don’t think they’ll come. It hurts to think I’ll never have that fairytale wedding, surrounded by my family. But I hope my new life with my husband will be a lot happier. I’ll create the home I’ve always wanted, without having to feel the pain of people judging me.”
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