Moroccan Studies

American painters’ travel and/or stay in Morocco during the pre-colonial era resulted in a considerably large compendium of American paintings of the Moroccan landscape with its people, animals, architecture and natural scenes. The tableaus eternize historical, social and cultural moments, and tell aquatic stories of what many an American genius does when they catch or are caught under the effect of the Moroccan colors. The corpus acquires a further importance thanks to the multiplicity of perspectives and points of view of the different painters. The aim of the present paper is to shed some light on the works of the travelling American painters who visited Morocco, especially during the pre-colonial period of Moroccan history. The intention is not to ‘revisit’ such paintings with a counter-discourse but to appreciate them from an Other’s point of view. It is mostly an analysis of some of these paintings from a Moroccan perspective. Due to the diversity of schools and the difference in the quality of the artistic works, we find no way to escape the sampling strategy, hence the focus on a selection of painters deemed to be more representative of American travelling painters.

Although the 19th-century Sufi figure al-Shaikh Māʾ al-ʿAynain led a major resistance movement in the Northwestern Sahara and Morocco and was one of the most widely printed authors on the Fez lithographic press, very little information on his literary and scholarly output exists in Europhone sources. This is largely due to the marginalization of texts inconsistent with Middle East-centered narratives of reform and revival inspired by the encounter with Europe. As part of a larger effort to read Maghrebi literatures on their own terms rather than imposing European or Middle Eastern timelines and concepts, this paper reads Māʾ al-ʿAynain’s 1858 riḥla (travelogue) to Mecca for how he conceptualized his world and traveled within it, including local, regional, and transregional elements.

A l'occasion de la sortie des actes du congrès sur La Culture culinaire marocaine, sémiotique, histoire et communication Le Groupe marocain de sémiotique affilié à l'Université de Meknès organise une table ronde le 2 décembre 2021 Interventions de Ezzouaki Hassnae, Professeur-assistant Faculté polydisciplinaire de Larache Mustapha Nouari, Doctorant, Faculté des Lettres de Meknès Tariq Oukhadda, Professeur-assistant, Faculté polydisciplinaire Errachidia Mohamed Bernoussi, Professeur enseignement supérieur, Faculté des Lettres de Meknès Salle Ibn Khaldoune, Faculté des Lettres de Meknès jeudi 2 décembre 2021 à 15 heures La Culture Culinaire Marocaine Sémiotique, histoire et communication Actes du Congrès V de l'Association marocaine de sémiotique textes réunis et établis par Mohamed Bernoussi Editions CAPITAL

Los estudios sobre música y trance se han caracterizado por trabajos comparativos, examinaciones basadas en las bases psicológicas, fisiológicas y médicas del fenómeno y luego un dominio de investigaciones etnográficas de tradiciones particulares. El presente trabajo revisa la aplicabilidad de las teorías formuladas por el etnomusicólogo Gilbert Rouget (1980) sobre las relaciones entre la música y la posesión en la actividad ritual de las M’almat –hermandad femenina de la ciudad de Meknés, Marruecos- y el papel de la música en estas ceremonias. Para alcanzar este objetivo, se identifican algunos de los procedimientos de producción musical utilizados por los músicos hamadcha y gnawa (cofradías religiosas marroquíes) participantes en los ritos a través de la visualización paradigmática y del análisis de la performance. Además del uso generalizado del accelerando y crescendo en los momentos en que los poseídos manifiestan mayor agitación, se observa otro procedimiento recurrente consistente en el aumento de las repeticiones de segmentos melódicos cada vez más breves. Los tres elementos mencionados podrían provocar la hiperestimulación sensorial contribuyendo a la generación del trance. Este mecanismo no es entendido aisladamente, si no puesto en relación con los otros elementos perceptuales y culturales presentes en el rito: colores, fragancias, invocaciones, danza, entre otros.

Επίσης:
Χασάν Β’ του Μαρόκου “Οι Αναμνήσεις ενός Βασιλιά”
Σκιαγραφόντας την κουλτούρα του Μαρόκου μέσα από τον ηγέτη του, όπως αυτός παρουσιάζεται στο πρόσφατο βιβλίο “Hassan II La mémoire d’un roi”

Also:
Hassan II of Morocco “The Memories of a King”
Outlining the culture of Morocco through his leader, as he is presented in the recent book “Hassan II La mémoire d’un roi”

Άρθρα του Μουχάμαντ Σαμσαντίν (τότε Κοσμά) Μεγαλομμάτη στο περιοδικό Τρίτο Μάτι, 32 (Φεβρουάριος 1994), σελ. 48-54 και 56-57

Articles by Muhammad Shamsaddin (then Cosmas) Megalommatis in the monthly review Trito Mati (Third Eye), 32 (February 1994), p. 48-54 and 56-57

First published online on 6th June 2021 here:
https://profmegalommatistextsingreek.wordpress.com/2021/06/05/μαρόκο-ταξίδι-στην-άκρη-του-κόσμου/

Dit boek is de vertaling in het Nederlands van Mohammed Chafik over de Imazighen in Marokko. Abdarrahman el Aissati en ik schreven het laatste hoofdstuk over de recente geschiedenis van de Imazighen. Het boek is uitverkocht. De vertaling was van de hand van Richard van Leeuwen. Voor ons hoofdstuk is dit de referentie:

(2004) Aissati, A. El & J.J. de Ruiter. De recente geschiedenis, in : M. Chafik, Imazighen. De Berbers en hun geschiedenis. Amsterdam: Bulaaq, pp. 113-138.

Las más de cincuenta grabaciones realizadas en la Medina de Fez entre 2009 y 2013 a informantes principalmente femeninos y sin escolarización (salvo algunas excepciones), mayores de 60 años y descendentes de antiguos fasíes, que tienden a la pronunciación de /ʔ/ en lugar de /q/ y que realizan la consonante /r/ con una velarización característica me han permitido, de manera sincrónica, establecer y presentar los rasgos fonológicos, morfológicos, sintácticos y léxicos más definitorios de este dialecto; bien (re)conocido entre los magrebófonos, vulgarmente sentido como purista y conservador y expuesto a diferentes influencias como los dialectos de Rabat y Casablanca y a otras lenguas con las que está en contacto permanente como el bereber y el francés.

Revista General de Derecho Europeo, ISSN-e 1696-9634, Nº. 43, 2017

https://dialnet.unirioja.es/servlet/articulo?codigo=6163646


Rejection at the european external borders with morocco: : Immigration and human rights at the ceuta and melilla fences, 2005-2017

Resumen Español
Las denuncias por ONGs y otras instancias, nacionales e internacionales, de violaciones de derechos humanos, en los procedimientos de expulsión-devolución de los inmigrantes subsaharianos que llegaban a España procedentes de Marruecos, llevaron al Gobierno español a una reforma indirecta de la Ley de Extranjería. Así, la entrada en vigor, el 1 de abril de 2015, del nuevo “procedimiento” de rechazo en frontera, vino a avalar la práctica española de las devoluciones en caliente que desde 2005 realizan las Fuerzas y Cuerpos de Seguridad del Estado, atendiendo al concepto operativo de frontera (a los solos efectos de extranjería). Y todo ello, en respuesta a la singularidad que presenta el control del perímetro fronterizo de Ceuta y Melilla, que ya era recogida en la normativa española de extranjería y en el Código de fronteras Schengen. Por lo tanto, analizaremos en este estudio la conveniencia y legalidad del rechazo en frontera en el marco de las relaciones de cooperación hispano-marroquíes en materia de inmigración, así como los mecanimos de protección de los derechos humanos de estos inmigrantes subsaharianos en el Derecho Internacional y Europeo.

English
The complaints by NGOs and other national and international institutions of violations of sub-Saharan migrants’ human rights in their expulsion-return procedures from Spain to Morocco have led the Spanish Government to reform indirectly the Aliens Act. Thus, the entry into force, on April 1, 2015, of the new "procedure" of border rejection, came to endorse the Spanish practice of hot returns carried out by the State Security Forces and Bodies since 2005, according to the operational concept of border (to the sole effect of alien law enforcement). All of this is the consequence of the singularity of Ceuta and Melilla’s border control as already recognized by the Spanish legislation on foreigners and also by the Schengen Borders Code. The convenience and legality of this new procedure will be analyzed, taking into account the Spanish-Moroccan cooperation on immigration and the protection of sub-Saharan migrants’ human rights under International and European Law.

This article discusses the transformation of the Moroccan state under contemporary neoliberal globalization, and considers what this transition means for the ways in which scholars view state-society interplay in Morocco and the Arab world more generally. Specifically, it examines the protest of unemployed graduates in Morocco, suggesting that public demonstrations are not only a means to communicate and mobilize demands, but also a technology to reclaim and reproduce a particular “truth” in public. This truth does not necessarily equate with the reality of the neoliberal state as a dispersed material force. As such, by looking at the case of Morocco, we hope to instigate further debate on the nature of the state and its specific relation to phenomena as globalization, society and social protest.

2010 yılının son günlerinde Tunus'ta başlayan, kısa sürede domino etkisiyle Kuzey Afrika hattından Ortadoğu'nun içlerine uzanan, o günlerde Arap Baharı olarak nitelendirilen, bu günlerde bir bahar olup olmadığı daha ziyade tartışılan isyan ve devrim dalgalarının etkileri, sonuçları hala sıcaklığını korumaktadır. Arap Baharının kapsamında yer alan sıcak çatışmalar, rejim değişiklikleri, darbeler, devrimler vb. hususiyetlerin ortaya çıkardığı sonuçlara bugün terör örgütleri, değişen sınırlar, mülteciler, yıkılan kentler, çöken devletler, küresel ve bölgesel diğer aktörlerinde dahil olmasıyla, süreç günümüzde adı net konulmayan başka bir boyut kazanmıştır. Günümüzde de bölgenin değişimi devam etmektedir. Neticede Küresel aktörlerin de müdahil olmasıyla kriz daha da karmaşık hale gelmiştir. Arap Baharının fitilini ateşleyen Tunus'ta değişim süreci, Mısır, Libya, Suriye, Yemen gibi ülkelere kıyasla farklı sonuçlanmıştır. Arap Baharının potansiyel etki kuşağında yer alan bir başka ülke de Krallıkla yönetilen Fas'tır. Fas da bu değişim dalgasından uzak kalamamıştır. 2011'in Şubat ayında Fas'taki potansiyel harekete geçmiş, gösteriler başlamıştır. Krallık; gösteri, tepki ve taleplere reaksiyon göstermekte gecikmemiştir. Bir yandan gösterilerin hızını kesmek diğer yandan da kalıcı çözümler üretmek amacıyla adımlar atma gayreti içerisine girmiştir. Mart ayında reformlar yapılacağı bizzat Kral tarafından ilan edilmiştir. Mart ayında yeni Anayasa çalışmaları başlamış, Arap Baharının sıcaklığının devam ettiği 2011 Temmuz ayında referandum da dâhil tamamlanmıştır. Kral'ın gösteriler karşısında değişime matuf hızlı adımları Fas halkı nezdinde karşılık bulmuştur. Bu çalışmada; ilk olarak bir kriz, devrim ve değişim mahiyeti olan Arap Baharı sürecine Fas'ın nasıl dâhil olduğu ele alınacaktır. Bu ilişkiyi kurabilmek için Fas'ın sosyal ve siyasal özelliklerine değinilecektir. İkinci olarak, Fas'ta Arap Baharı sürecinde yaşananlar, Fas yönetiminin reaksiyonuna dikkat çekilecektir. Son olarak, Fas'ın devrimsiz bir değişim yaşamasını sağlayan yeni Anayasa yapım sürecinden bahsedilecek, Yeni Anayasa'da yer alan maddelerin Fas'ta nasıl bir değişim sağladığı analiz edilecektir. Abstract In late 2010, a wave of rebellion and revolution started in Tunisia and reached Middle East over Northern Africa route, was named as Arab Spring those days. Today, the effect and consequences of this arguable whether it was " spring " or not is still maintain its importance.

This study is related to the VOLUBILIS project "Moroccan and European students: a comparative approach " , which aims to identify the challenges and expectations of Moroccan students. The purpose of this research is to provide information about the course of study and factors leading to students abandoning their studies at University Hassan II of Casablanca. 350 students participated in the survey. Their average age is 22 years and they have no physical or mental disability. Our results indicate that the students have great difficulties succeeding in their academic career, and they decide to drop out after a short time at the university.

Basée sur une enquête ethnographique, ma thèse étudie les pratiques prostitutionnelles à Tanger (Maroc) sous trois angles d’observation : la socio-anthropologie des émotions, en étudiant leur conceptualisation par les acteurs ; la sociologie de la jeunesse, en inscrivant ces pratiques dans une culture sexuelle juvénile plus large ; la sociologie des inégalités, en m’intéressant à l’essor des économies culturelles et du divertissement et aux ségrégations spatiales qu’elles impliquent, mais aussi en étudiant les modalités de l’application du droit pénal et les mécanismes d’une criminalisation qui mettent en lumière la prééminence de l’ordre social sur l’ordre moral.
J’interroge le travail du sexe, ou « le sortir » pour reprendre la terminologie des enquêtées, en termes d’économies intimes révélant ainsi l’entremêlement du monétaire et de l’affectif dans les échanges économico-sexuels. Sous cet angle, il m’est possible d’examiner comment les jeunes femmes urbaines issues des classes populaires utilisent cette économie comme un moyen de valorisation sociale et de transformation des statuts sociaux et des positions de genre au sein de la famille et du couple. Au-delà des définitions hégémoniques de la prostitution, qu’elles soient critiques (illicéité et immoralité) ou compassionnelles (précarité, atteinte à la dignité humaine), je m’intéresse aux rapports sociaux, aux interactions et aux modalités de formation du sujet à travers ces échanges. En m’appuyant sur la théorie de l’espace social, je montre comment l’économie intime est un ensemble de positions, hiérarchisées entre elles et qu’occupent les filles selon leur valeur personnelle (l’acquisition de capitaux culturel, économique, symbolique et social), selon la valeur accordée à leurs pratiques et selon leurs facultés à mobiliser des ressources économiques et culturelles et à subvertir les relations de pouvoir telles qu’elle s’agencent au sein des espaces prostitutionnels, de divertissement, familiaux et institutionnels (fréquentation de l’école, modalités des rapports avec la police et la justice). Enfin, j’appréhende les expériences des jeunes femmes en termes de respectabilité en les comparant à l’ensemble des expériences féminines qui informent l’actualité des féminités au Maroc.

My work deals with the sociology of underclass sexuality and intimacy, from an anthropological perspective. I employ qualitative methods, namely, ethnography. My doctoral study, based on a longitudinal immersed ethnography, explores sex work in Tangier (Morocco) from four angles of observation: the anthropology of emotions, by analysing how this activity is conceptualised by the protagonists; the sociology of youth, by relating sex work to aspects of a broader juvenile sexual culture; the sociology of inequality, by focusing on the development of neoliberal cultural and entertainment economies and the spatial segregation they involve; and the anthropology of law in action, by studying the modalities of criminal law application and observing the mechanisms of criminalization that highlight the concern to preserve the social order rather than the moral order.

تشهد القارة الإفريقية نموا اقتصاديا دالا في السنوات الأخيرة، مما دفع بالمغرب إلى البحث عن مساحات استثمارية بداخلها عن طريق حركية ديبلوماسية قوية، دمجت بين الجانبين الاقتصادي والديني، إلا أن هذا التوجه يصطدم بعدد من التحديات السياسية والأمنية والاقتصادية، تتمثل أساسا في البحث عن رسم سياسات توافقية مع الدول الكبرى في إفريقيا من بينها جنوب إفريقيا، وأيضا في إشراك حلفائه من خارج القارة بغية تنفيذ الالتزامات المالية والاقتصادية التي وقعها مع عدد من دول القارة، كما تعد قضية الصحراء المغربية، مشكلة سياسية وديبلوماسية قد تعيق التحرك المغربي، خاصة في ظل تنافسية إقليمية مع دول الجوار، والتي تعمل على الحد من حركيته السياسية في افريقيا.

La sociedad civil española presta una atención todavía insuficiente a Marruecos y su capacidad de incidencia es limitada. Las precondiciones para superar este déficit son varias e implican a otros muy diversos actores como los medios de comunicación y las fuerzas políticas. En primer lugar debe superar y ser capaz de contrarrestar las percepciones dominantes en la sociedad española sobre Marruecos, en un contexto no propicio como es la brecha socioeconómica existente entre ambos países. Para ello debe realizar un esfuerzo de conocimiento y de actuación independiente, elementos claves para romper barreras mentales y reconocer intereses comunes.

Moroccan post-colonial cinema has suffered from the lack of adequate channels of domestic and international distribution and exhibition for most of its relatively short history. Despite the existence of a burgeoning distribution business and a wide network of cinemas across the country, distributors were broadly not interested in investing in national films until the 1990s. Up until that point in time, local films were not deemed interesting or lucrative enough in comparison with high-grossing Hollywood and Bollywood movies , which, due to their mass production scale, cost many times less per copy than local productions. However, things began to change in the early 1990s when a lone investor decided to distribute Abdelkader Lagtaâ's H UB FI D AR AL-BEIDA ("A LOVE AFFAIR IN CASABLANCA " 1991). The film was an instant box office hit and, in the process, proved beyond doubt that the distribution and exhibition of national films could make a profit. Distribution has subsequently played a crucial role in the growth of Moroccan cinema in both quantitative and qualitative terms. However, national cinema today faces new distribution and exhibition challenges, in particular the decline of cinema theatres and the emergence of film piracy. The latter is said to have seriously undermined the economic profitability of the legal distribution economy. In this essay, I want to argue against the grain of the pessimism characterizing the dominant discourse about the future of Moroccan cinema in the face of these two challenges. My argument is that film theatre closures and the prevalence of online and offline piracy are not in themselves life-threatening to Moroccan cinema. Instead, they are indicators of how a post-colonial cinema is adapting to the challenges of globalization and the digital revolution. Moroccan films are increasingly watched at home or on mobile devices rather than on big screens in dark rooms. In the same vein, the proliferation of online and CD-based piracy is not proven to have discouraged people from going to the cinemas to watch Moroccan films. The decline of filmgoing culture has other, much deeper social, demographic, and technological causes. The rise of new forms of circulation and consumption of Moroccan cinema in the twenty-first century is a sign of the emergence of novel and dynamic forms of “popular” film distribution and viewership.

RESUMEN
El modus operandi de España durante la Segunda Guerra Mundial va a motivar su aislacionismo internacional. Con el fin de salir de este ostracismo, que nunca llegó a ser total, la maquinaria franquista tratará de mejorar la imagen del país. Para ello, la articulación de la política exterior española tendrá en sus relaciones con Hispanoamérica, el Vaticano y el mundo árabe sus pilares fundamentales. Es en este último en el que el Protectorado de España en Marruecos va a jugar un papel importante, ya que va a erigirse como ejemplo de acercamiento y amistad al pueblo árabe. Esta utilización del Protectorado va a motivar que la política interna de la Zona, especialmente en las relaciones entre la Alta Comisaría del general Varela y el movimiento nacionalista, liderado por Abdeljálek Torres, oscilen entre el acuerdo y el enfrentamiento y tengan, a su vez, repercusiones en el ámbito internacional a través de las reivindicaciones presentadas ante la Liga Árabe y las Naciones Unidas.
De esta forma, y tomando como ejemplo un hecho concreto como fueron los sucesos nacionalistas de febrero de 1948 acaecidos en Tetuán, se pretende poner de manifiesto la dependencia de la política ejercida por las autoridades del Protectorado a los objetivos marcados por el gobierno de Madrid en el ámbito exterior.

العلم المشهور في فوائد فضل الأيام والشهور، لابن دحية (ت633هـ): كتاب في بيان فضائل الشهور وما تخللته واشتهرت به من أحداث. ضمّ فوائد حديثية وفقهية وأصولية وتفسيرية ولغوية ...مع كثرة الاستدلال بالأحاديث النبوية والاعتناء بتراجم الرواة وذكر حالهم جرحا وتعديلا، والحرص على الحكم على مختلف الروايات ...تحقيق غزلان بن التوزر، ود.طارق طاطمي، د.بوشعيب شبون، ونجاة زنيزن

This article examines a couple of Arabic-language songs about the death of the young Muhammad al-Durrah on the second day of the Second Intifada, September 2000. The songs as well as the videos that have been uploaded confirm the iconic status of al-Durrah and demonstrate the significance of the incident as a means for emotional mobilization in anti-Israeli protest. Following the World War I studies by historian George Mosse, I propose in this article to identify the central motif of the songs as a nationalistic myth of the fallen martyr.

Casablanca dans WWW : What a Wonderful World (2007) et Tétouan dans Mort à vendre (2013) sont représentées comme des villes fermées qui emprisonnent les personnages, ceux-ci n’ayant aucune prise sur elles. Plus qu’à l’enfermement, Bensaïdi s’intéresse au fort désir de changement et d’action de ses personnages. Se crée ainsi une tension entre, d’un côté, cet élan qui les anime et, de l’autre, la nature de leur monde, inaccessible et impénétrable. De cette tension découle une subtile évolution au sein même de situations tout à fait sans issue, une évolution qui touche l’intériorité des personnages mais aussi les villes qu’ils habitent, un devenir mutuel et réciproque.

Pour citer cet article :
Mariam El Ajraoui,« Le devenir cinéma de la ville chez Faouzi Bensaïdi, Casablanca dans WWW : What a Wonderful World et Tétouan dans Mort à vendre » in José Quaresma (coordination), Chiado, Carmo, metropolis et u-topie. Les arts dans la sphère publique. Lisbonne, éditions Associação dos Arqueólogos Portugueses, 2016.  pp 173-183.

This articles analyses the campaign conducted by the Moroccan nationalist movement in Cairo after World War II aiming to enlist the Arab League in its anti-colonial struggle. Although the Maghribi activists initially celebrated several successes, they ultimately failed to obtain any diplomatic support, especially following the Egyptian revolution of 1952. Drawing on Moroccan as well as French, Spanish, and US sources, this article argues that Nasser and his colleagues refused to support the Moroccans due to irreconcilable ideological differences, thus laying the foundation for the scepticism towards the Arab world that characterised Morocco’s foreign policy during the Cold War.

The publication of this Vol I of  "Diwan al-Malhun in Moroccan Judeo Arabic" is an attempt to highlight a submerged side of Moroccan heritage. The Malhun  Moroccan Judeo Arabic reflects the tolerance of the country  of ATLAS.
After the decline of the Moroccan Jewish heritage due to the large emigration of  a great number of the Jews of morocco for multiple reasons, its a moment in time to save what can be saved  from this important element of Moroccan heritage. The malhun  in Moroccan Judeo Arabic has reached a new life in the context of the idea of return (virtual and physical) of jewish youth to the Land of the sun: Morocco. The malhun is an open school of Moroccan Arabic dialect and is also a big encyclopedia of Moroccan identity in his large concept.
This recompilation of Malhun text is a contribution in the promising reading of our Moroccan heritage in the vast context of the new Moroccan constitution of 2011.

Cet ouvrage collectif regroupe des regards croisés sur la langue, l'enseignement et la communication qui reeètent les préoccupations académiques des membres du laboratoire Langues, Littérature, Communication et Didactique. La rééexion sur les langues englobe des langues aussi diverses que le français, l'arabe (et ses variantes locales) et le portugais. Le regard littéraire explore les ressources de l'imaginaire, du fantas-tique et de l'exotique. L'approche didactique examine les modalités actuelles d'enseignement du français au Maroc qui cherchent à se dégager déénitivement des procédés traditionnels en tenant compte en parti-culier de la réalité du plurilinguisme dans ce pays. Ce contexte plurilingue est mis en évidence dans les textes traitant de variantes de l'arabe marocain aussi bien dans son expression littéraire (le malhoun) que dans sa fonction dans la communication publicitaire urbaine. Le texte sur le portugais s'interroge sur l'existence d'un registre religieux islamique particulier dans cette langue qui utiliserait des modalités linguistiques spéciiques. Le texte sur l'image examine la manière celle-ci est utilisée dans l'enseignement/apprentissage du français langue étrangère.

Une analyse du passage à l'écrit sur claviers en graphie latine dans les années 2009-2011, avant la généralisations des smartphones.
An analysis of the transition to writing on keyboards in Latin script in the years 2009-2011, before the generalization of smartphones.