Local Culture and Local Business Culture: To Be AI or Not To Be Pen Writing
Local Culture is still Not Integrated in the Artificial Intelligence Bank of Intelligent Data
You are never better served than by yourself. Don’t forget to mention our speakers and storytellers from Bab Mellah – Fortaleza Mazagão, Agba Boucherit, Dar Caid Si Boubker, Sidi Yahya, Gaa de Sidi Moussa, Joutiya Derb Ghalef, and the Grand Rally of Moulay Abdellah.
I hope that one of your researchers knows the traditions that were transmitted through these places or the fertile memory of the event as a translation of burlesque and serious anecdotes sometimes intended as reprimand and mockery and at other times about wisdom inherited through tribal cultural identification.
This need to belong to a locality and to a home with a name and regional social identity which through the ages moves and reproduces to create a piece of populist history in its orality as well as in its expression of pride. of belonging has symbols and signs worthy of recognition. A form of reproduction through the dialectal language of which the poets sang as the bravery and distinction of their masters of arms like their financial patrons without real glory.
In the city of our birth, popular singing, including by Sheikhates and Sheikhs, is incommensurate with the cultural or social divide but rooted in the future of our social education and our awareness of history that nothing could compete or criticize since it was part of our daily life and especially our ancestral environment through which we nourish our regional and tribal belonging.
Knowing and learning through listening was for us the continuation of our first learning in the Koranic schools and also the advanced age of these personalities of the art of popular discourse, this correlation imposed on us a respect for this knowledge that only these encounters allowed us to learn and subsequently recite like cascades of our image.
These Hlaquiyas and these masters of the history of cultural and popular identity were our masters of the School of the Street and the Neighborhood, the reproduction of what I found in Paris in the Latin Quarter and in front of the Pompidou Center as was the case at Jamaa El Fna too.
For us Mazaganais, they became, as Chaouki said, the legitimate prophets of our knowledge of identity. The Mazaganese and Jdidis writers first Driss Chraibi identified with such characters of the Halqua as was also Abdelkebir Khatibi who thus possessed a common denominator of their respective story-novel given the familiar ingredients of their own and direct entourage and their observations and listening to the raw and primary narration which they transformed into a form of antagonistic and populist cultural dialectic reflecting a reality that only oral tradition could have preserved and transmitted between the generations of our neighborhood community, city and country.
The Hlayqui lyricist technique found itself metamorphosed into literary prose crisscrossing the same periods and the same cultural identities with the only difference, the French-speaking linguistic vector and the organizational structure of the chronological and territorial narration of an academic style.
Driss Chraïbi🌐 Abdelkebir Khatibii🌐https://www.facebook.com/groups/1015713949376065
My other Cultural groups at Facebook are as follows or you can also find some publications on our traditions of Doukkala and Mazagan – El Jadida
- Mazagan Magazine
- Made in Doukkala – Morocco
- Made in Doukkala – Morocco
- Memories Knowledge and Families Made in Mazagan El Jadida Doukkala
La Culture Locale n’est pas encore integree dans l’Intelligence Artificielle – La Banque des Donnees Intelligentes
On n’est jamais mieux servi que par soi-même. N’oubliez pas de mentionner nos intervenants et conteurs de Bab Mellah – Fortaleza Mazagão, Agba Boucherit, Dar Caid Si Boubker, Sidi Yahya, Gaa de Sidi Moussa, Joutiya Derb Ghalef, et du Grand Rallye de Moulay Abdellah.
J’espère que l’un de vos chercheurs connaît les traditions qui se sont transmises à travers ces lieux ou la mémoire fertile de l’événement comme traduction d’anecdotes burlesques et sérieuses, tantôt destinées à la réprimande et à la moquerie, tantôt à la sagesse héritée de l’identification culturelle tribale.
Ce besoin d’appartenance à une localité et à un foyer avec un nom et une identité sociale régionale qui, à travers les âges, se déplace et se reproduit pour créer un morceau d’histoire populiste dans son oralité ainsi que dans son expression de fierté. d’appartenance comporte des symboles et des signes dignes de reconnaissance. Une forme de reproduction à travers le langage dialectal dont les poètes chantaient comme la bravoure et la distinction de leurs maîtres d’armes comme de leurs mécènes financiers sans véritable gloire.
Dans notre ville natale, le chant populaire, y compris celui des cheikhates et des cheikhs, est sans commune mesure avec la fracture culturelle ou sociale mais ancré dans l’avenir de notre éducation sociale et dans notre conscience d’une histoire que rien ne peut rivaliser ou critiquer puisqu’elle fait partie de notre la vie quotidienne et surtout notre environnement ancestral à travers lequel nous nourrissons notre appartenance régionale et tribale.
Connaître et apprendre par l’écoute était pour nous la continuation de nos premiers apprentissages dans les écoles coraniques et aussi l’âge avancé de ces personnalités de l’art du discours populaire, cette corrélation nous imposait un respect de ce savoir que seules ces rencontres nous permettaient d’acquérir. apprendre et ensuite réciter comme des cascades de notre image.
Ces Hlaquiyas et ces maîtres de l’histoire de l’identité culturelle et populaire étaient nos maîtres de l’École de la rue et du quartier, la reproduction de ce que j’ai trouvé à Paris dans le Quartier Latin et devant le Centre Pompidou comme c’était le cas à Jamaa El Fna aussi.
Pour nous Mazaganais, ils sont devenus, comme le disait Chaouki, les prophètes légitimes de notre connaissance de l’identité. Les écrivains mazaganais et jdidis ont d’abord identifié Driss Chraibi à des personnages de la Halqua, tout comme Abdelkebir Khatibi qui possédait ainsi un dénominateur commun à leur roman-histoire respectif compte tenu des ingrédients familiers de leur propre entourage direct et de leurs observations et de leur écoute brute. et narration primaire qu’ils ont transformée en une forme de dialectique culturelle antagoniste et populiste reflétant une réalité que seule la tradition orale aurait pu préserver et transmettre entre les générations de notre communauté de quartier, ville et pays.
La technique parolière hlayqui s’est retrouvée métamorphosée en prose littéraire sillonnant les mêmes périodes et les mêmes identités culturelles avec pour seule différence, le vecteur linguistique francophone et la structure organisationnelle de la narration chronologique et territoriale d’un style académique.
Driss Chraïbi🌐Abdelkebir Khatibii🌐 https://www.facebook.com/groups/1015713949376065
Mes autres groups Culturels sont les suivants ou vous pouvez également retrouver quelques publications sur nos traditions des Doukkala et Mazagan – El Jadida
- Magazine Mazagan
- Fabriqué à Doukkala – Maroc
- Fabriqué à Doukkala – Maroc
- Memories Knowledge and Families Made in Mazagan El Jadida Doukkala
Artificial Intelligence and Consulting Based on Pen Writing: Colonization or Cohabitation?
Artificial Intelligence Reaction to Our Question:
How Artificial Intelligence can be Pain for Pen Writing for consulting services and jobs. How artificial intelligence can impact the provision of consulting solutions and how it can replace human-formulated advice and recommendations?
AI responses and reactions:
Artificial Intelligence (AI) is transforming the consulting industry in several ways, enhancing and challenging traditional consulting roles. Here are some key impacts:
AI can quickly process vast amounts of data, providing consultants with deeper insights and more accurate predictions. This allows for more informed decision-making and strategy development. Tools like machine learning and natural language processing can analyze market trends, customer behavior, and financial data, offering a comprehensive view that would take humans much longer to compile. Routine tasks such as data collection, report generation, and initial analysis can be automated, allowing consultants to focus on more complex and creative aspects of their work. AI can streamline processes, reducing the time and cost associated with consulting projects.
AI algorithms can identify patterns and correlations that might be missed by human analysts, leading to more robust and innovative solutions. By providing real-time data and predictive analytics, AI helps consultants make more timely and effective recommendations.
Many tasks traditionally performed by junior consultants, such as data entry and preliminary analysis, are increasingly being handled by AI, potentially reducing the need for entry-level positions. This shift requires consultants to adapt by developing skills in AI and data science to remain competitive.
While AI can handle data-driven tasks efficiently, it lacks the nuanced understanding and emotional intelligence that human consultants bring to client interactions and strategic thinking.
AI cannot replace the creativity, empathy, and contextual understanding that human consultants provide, especially in complex and ambiguous situations.
AI systems can sometimes perpetuate biases present in the data they are trained on, leading to flawed recommendations. Human oversight is crucial to ensure ethical and unbiased consulting practices.
The key to leveraging AI in consulting is to strike a balance between automation and human insight. AI can enhance the capabilities of consultants, allowing them to deliver more value to their clients. However, the human element remains indispensable for interpreting AI-generated insights, understanding client needs, and providing personalized, context-aware advice.
By embracing AI as a tool rather than a replacement, consulting firms can enhance their services and maintain their competitive edge in an evolving industry.
These are presentations and conclusions made by AI responses and reactions:
When discussing “Artificial Intelligence, Pain for Pen Writing,” it refers to the potential negative impact that advanced AI writing tools could have on the practice of traditional pen-and-paper writing, particularly in educational settings, where the physical act of writing by hand is considered important for learning and cognitive development.
Artificial Intelligence Reaction to our Question: Artificial Intelligence, Pain for Pen Writing
Key concerns about AI replacing pen writing – These are presentations and conclusions made by AI responses and reactions:
- Reduced fine motor skills: Repeatedly typing on a keyboard instead of physically forming letters with a pen can lead to a decline in hand-eye coordination and dexterity, especially in young children.
- Diminished cognitive processing: Research suggests that the act of writing by hand can enhance memory and information retention compared to typing, as the brain is more actively engaged in the process.
- Less engagement with text: Typing can feel more passive than writing with a pen, potentially leading to less thoughtful engagement with the material.
- Potential for overreliance on AI: If students become too reliant on AI writing tools to generate text, they might neglect to develop their writing skills, including grammar, vocabulary, and critical thinking.
AI can also have positive impacts on pen writing – These are presentations and conclusions made by AI responses and reactions:
- Accessibility tools: AI-powered pens can provide real-time feedback on handwriting, helping individuals with dysgraphia or learning disabilities improve their writing skills.
- Personalized learning: AI can analyze writing patterns and provide tailored practice exercises to address individual weaknesses.
- Creative writing support: AI can assist with brainstorming ideas and generating creative writing prompts, potentially stimulating more engagement with pen-and-paper writing.
