Friday, August 26, 2016

Morocco Final

Introduction
Morocco is a relatively small country approximately the size of California with not much to speak of save for their exotic spices and ornate architecture and the geometric aesthetic of its art. 
 A local bazaar
Fatbuu1000, The Moorish Bazaar, accessed August 26, 2016
https://commons.wikimedia.org/wiki/File:The_Moorish_Bazaar.jpg
However, not much of what is now in that regard is an intrinsic part of Moroccan culture. In fact, upon examination, one can see the nuances of many cultures in the way of life, language, and art of the country including the predominant religion, subtle expressions of European lingual influences, and its overwhelming Arab style of art work. The multicultural and not uncommonly mysterious facets of the history of the Kingdom of Morocco and its denizens is a direct result of its unwritten history and oral traditions, trade relationships, and the frequency with which the country has been colonized and re-envisioned. The documented history of Morocco is filled with influxes of colonization efforts and religious inundation. As for its pre-written history, there are those who still whisper telltale accounts of the early history and lore of Berber-Moroccan culture. However, much of what could have been known of the country’s early history has died with those who told its story.

Moroccan Traditional Berber Music, accessed August 26, 2016,
https://www.youtube.com/watch?v=6atmpxnUo3U


Oral Tradition and Lore
            In her article, Ramirez states, “In Africa it is said that every griotte [storyteller] who dies is a whole library that burns down.” [1] This can also be said of storytellers, carrying the oral traditions in Morocco. Unfortunately, the oral tradition is a dying art in the country. Sehlaoui posits that ‘home entertainment technology’ and a lack of youth taking up the art threaten the existence of the storyteller in Morocco. [2] Resultantly, some of what has been preserved through the stories of the elders becomes lost. That which survives, undoubtedly, will likely become warped over the years in a transgenerational game of cultural ‘telephone’, adding to the looming mysteries of the country’s beginnings and historic, cultural outlook.
Yassir Chadly "Moroccan Storytelling: Divin TV Guide + Forcing your Fate" (vide0), posted March 6, 2008, accessed August 26, 2016, https://www.youtube.com/watch?v=3JCA10BZzj8
            
            Part of the repertoire of Morocco’s oral traditions are creation myths – stories that account for the beginnings of the world or of a particular people group. One such creation story recounts two people, born under the earth. The two met at a particular well. The meeting eventually led to a struggle regarding who should drink first, the woman who arrived first, or the man who arrived after. The man struck the woman down. It was at that moment when the woman’s robe fell open that they realized they were different. The two lay together for many days and bore 50 children, 25 male and 25 female, all of which climbed their way to the surface and became the first people “on earth”. However, the children desired mates so they took each other. In doing so, the women, who were ravenous in their mating habits, lay upon the men each time. The men later decided that it was better for man to lie upon women and in this way become their masters. [3] Though this story may not in any way be indicative of Berber (or Moroccan) coital practices, it may harken to the widely accepted male-dominant cultural façade in Africa as a whole (including Morocco) as Obbo notes in Dominant Male Ideology and Female Options: Three East African Case Studies:
The ideology of male dominance is taken for granted as representative of the true state of affairs between men and women in Africa. Whereas every researcher probably knows that ideologies are not realities, somehow that knowledge becomes insignificant when dealing with African societies. [4]

Ultimately, without a documented, widely accepted view of the origins of Berber-Moroccan culture and its indigenous people (the Berbers), few assertions can be verified – whether in discussing intrinsic aspects of the culture or the role and hierarchy of men juxtaposed to women in Berber-Moroccan culture.
Religion

            As it goes with most any creation story, each story is typically the byproduct of a particular belief system or religion. Historically, Morocco is no stranger to religious diversity and influence. As stated previously, this is the direct result of copious invasion attempts and the influence of the dominant powers prevalent at the time. The religious makeup of the country is comprised of several dominant religions: Traditional Berber Religion, Judaism, Christianity, and Islam. The religion widely understood to be first is the Traditional Berber Religion. 
Traditional Berber flag
Mysid, A Berberist Flag, updated March 5, 2006, accessed August 26. 2016
https://en.wikipedia.org/wiki/Berbers#/media/File:Berber_flag.svg
According to Hagopian, the lack of written history and outsider access to Berber settlements make the details of the religion vague. However, it is known that the faith entails magical practices, belief in good and evil spirits (called djoun, possibly a permutation of djinn or genie), and possible ancestral worship. [5] 
Star of David
Judaism Symbol, updated July 11, 2006, accessed August 26,2016
https://commons.wikimedia.org/wiki/File:JudaismSymbol.PNG

Judaism, as per the findings of Layashi and Maddy-Weitzman, could have been prevalent in the country as early as 539 - 530 B.C., around the time of the second building of the temple of King Solomon. [6] Supposedly, invited by the Persian Emperor Cyrus the Great, the Jews left their exile in North Africa to return and rebuild King Solomon’s Temple. However, there were some that chose to remain or simply did not know there was a great reversion of Jews to the Middle East. Consequently, toward the end of the 9th century A.D., legends of the Lost Tribes of Israel, who organized themselves into a powerful kingdom in Morocco, existed and were widely propagated, Mojuetan notes. However, only scant traces of evidence suggest that such tribes exist today or ever existed at all. [7]
An image of Christ being crucified
Bhoomika P., 'Crucifixion' a Collage by Abhinandan, updated  July 1, 2015, accessed August 26, 2016,
https://commons.wikimedia.org/wiki/Category:Crucifixes_in_art#/media/File:%27Crucifixion%27_a_collage_by_Abhinandan.jpg
            Christianity is the second largest and second most recent religion in Morocco. Christianity’s spread began with the destruction and subsequent resurrection of the North African city of Carthage approximately between 146 B.C. and 121 B.C. As Roman presence and influence permeated North Africa, and consequently Morocco, the news of “Christ” spread rapidly. [8] 
The name of Allah
Tinette, Islam Symbol Allah, updated July 11, 2006, accessed August 26, 2016
https://commons.wikimedia.org/wiki/File:IslamSymbolAllah.PNG
Lastly, Islam, has by far been the most impactful religious influence in Morocco since the first Arab invasion in 7th century A.D. Hagopian notes that “because Islam defined all the institutions of a social system, it has been claimed that those who embraced it became sufficiently integrated to form the basis of society.” [9] She goes on to note that since the introduction of Islam to the country, from “peripheral Islam” in 7th century to “modern Islam” in mid-20th century [10], the role of Islam plays a significant part in providing a basis for the consistency of consensus on the major human elements of Morocco by way of demonstrating loyalty to the Iman as well as legitimizing the development of universal societal structures that nurture a uniform Moroccan society. [11] The common theme among all of the “Moroccan religions”, including Traditional Berber Religion which according to Hagopian was “not exclusive to the Berbers” and the features of the religion “could be found in Southern Europe and the Near East,” [12] religion was often imported to the country – like many of the traded goods to arrive on and leave Moroccan shores throughout its history.
Trade History and Significant First Contacts
            Morocco, being both a coastal and predominantly arid desert country, has relied heavily on foreign goods and trade. Some of the country’s first instances of contact with foreign nations were trade negotiations. Faure describes the process, which according to his claim dates back approximately 2,500 years, as a system whereby one party will leave goods at a designated location and a second party will arrive later to examine the goods in order to leave an equivalent contribution. Thereafter, the first group will return and either accept the goods offered by the second group or leave them until both groups have offered agreeable trades. [13] Gray and Amine state that “the history of the region of present day Morocco has been shaped by the interaction between the original Berber population and various foreign people who successively invaded the country.” [14] They go on to note that three major innovations in trade relations occurred in Moroccan history: the first innovation occurred circa 1,000 B.C. as Phoenicians introduced settled agriculture and urban civilization. The second innovation occurred circa 8th century A.D. when Arab armies introduced Arabic, Islam, and Middle Eastern culture. Finally, the last innovation occurred in the 20th century when the French brought modern scientific and other technological advancements to the country via the Protectorate. Ultimately, each instance of trade and contact left cultural markers and stylistic influences in the art, cuisine, and even language of the Moroccan people, further differentiating Berber-Moroccan culture. [15]
Conclusion
            Much of what remains ‘Berber’ is maintained by the Berber people and much of what is and will be lost of the culture is lost because those who carry the knowledge with them die out. Written Moroccan history is an amalgam of varying cultural influences, permutations of religious predominance, and political emulsifications resultant from numerous foreign efforts to occupy and saturate the land with their influence. In light of these foreign efforts, the modern culture of the country is quite complex, a challenge to distinguish one nuance from another and as intricate as the near signature geometric patterns and colors that adorn the art and architecture all over the country. Regardless, Moroccan culture as a whole, traditional or otherwise, is thriving and strong, just as the sinews that hold the unwritten Berber-Moroccan history and culture close to the heart of the Berber people.

Kevin Billups, Why is Morocco so "Un-African"?, 
https://www.youtube.com/watch?v=xGklrIFoJEw















[1] Susan Ramirez, “Storytellers and Their Listener-Readers in Silko’s ‘Storytelling’ and ‘Storyteller’,” The American Indian Quarterly 21, no. 3 (summer 1997): 333, accessed August 22, 2016, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=ITOF&u=vic_liberty&id=GALE|A53542735&v=2.1&it=r&sid=summon&userGroup=vic_liberty&authCount=1.
[2] Abdelilah S. Sehlaoui, “Moroccan Professional Public Storytellers: An Endangered Species,” Storytelling, Self, Society 5, no. 3 (September-December 2009): 194, accessed August 22, 2016, http://www.jstor.org/stable/41949031.
[3] Leo Frobenius and Douglas Fox, African Genesis: Folk Tales and Myths of Africa (Mineola, NY: Dover Publications, inc., 2011), 49 – 57.
[4] Christine Obbo, “Dominant Male Ideology and Female options: Three East African Case Studies,” Africa: Journal of the International African Institute 46, no. 4 (1976): 371, accessed August 22, 2016, https://www.jstor.org/stable/1159300.
[5] Elaine Hagopian, “Islam and Society-Formation in Morocco Past and Present”, Journal for the Scientific Study of Religion 3, no. 1 (1963): 71 – 72, accessed August 22, 2016, http://www.jstor.org/stable/1385007.
[6] Samir Ben-Layashi and Bruce Maddy-Weitzman, “Myth, History and Realpolitik: Morocco and Its Jewish Community,” Journal of Modern Jewish Studies 9, no. 1 (nd): 90, accessed August 22, 2016, http://dx.doi.org/ 10.1080/14725880903549293.
[7] B. A. Mojuetan, “Myth and Legend as Functional Instruments in Politics: The Establishment of the ‘Alawi Dynasty in Morocco,” The Journal of African History 16, no. 1 (1975): 17, accessed August 22, 2016, http://www.jstor.org/stable/181096.
[8] Jane Nickerson, A Short History of North Africa: From Pre-Roam Times to the Present, (NY: The Devin-Adair Company), 30 – 31.
[9] Elaine Hagopian, “Islam and Society,”70, http://www.jstor.org/stable/1385007.
[10] Elaine Hagopian, “Islam and Society,” 70, http://www.jstor.org/stable/1385007.
[11] Elaine Hagopian, “Islam and Society,” 79, http://www.jstor.org/stable/1385007.
[12] Elaine Hagopian, “Islam and Society,” 72, http://www.jstor.org/stable/1385007.
[13] Guy Faure, “Dumb Barter: A Seminal Form of Negotiation,” Negotiation Journal 27, no. 4 (nd): accessed August 23, 2016, http://onlinelibrary.wiley.com.ezproxy.liberty.edu:2048/doi/10.1111/j.1571-9979.2011.00316.x/full.
[14] Kenneth Gray and Lyn Amine, “Doing Business in Morocco,” Business Review 44, no. 3 (nd): accessed August 23, 2016, http://search.proquest.com.ezproxy.liberty.edu:2048/docview/202788669?pq-origsite=summon.
[15] Gray and Amine, “Doing Business,” http://search.proquest.com.ezproxy.liberty.edu:2048/docview/202788669?pq-origsite=summon.

Bibliography

Ben-Layashi, Samir, and Bruce Maddy-Weitzman. “Myth, History and Realpolitik: Morocco and            Its Jewish Community.” Journal of Modern Jewish Studies 9, no. 1 (2010): 90. 
           Accessed August 22, 2016. http://dx.doi.org/10.1080/14725880903549293.

Faure, Guy. “Dumb Barter: A Seminal Form of Negotiation.” Negotiation Journal 27, no. 4 (nd):             Accessed August 23, 2016. http://onlinelibrary.wiley.com.ezproxy.liberty.edu:2048/
            doi/10.1111/j.1571-9979.2011.00316.x/full.

Frobenius, Leo and Douglas Fox. African Genesis: Folk Tales and Myths of Africa. Mineola, NY:                   Dover Publications, inc, 2011.

Gray, Kenneth and Lyn Amine. “Doing Business in Morocco.” Business Review 44, no. 3 (nd):                       Accessed August 23, 2016. http://search.proquest.com.ezproxy.liberty.edu:2048/
            docview/202788669?pq-origsite=summon.

Hagopian, Elaine. “Islam and Society-Formation in Morocco Past and Present.” Journal for                             the Scientific Study of Religion 3, no. 1 (1963): 71 – 72. 
            Accessed August 22, 2016. http://www.jstor.org/stable/1385007.

Mojuetan, B. A. “Myth and Legend as Functional Instruments in Politics: The Establishment of   the              ‘Alawi Dynasty in Morocco.” The Journal of African History 16, no. 1 (1975): 17. Accessed                 August 22, 2016. http://www.jstor.org/stable/181096.

Nickerson, Jane. A Short History of North Africa: From Pre-Roam Times to the Present. NY: The                   Devin-Adair Company. nd.

Obbo, Christine. “Dominant Male Ideology and Female Options: Three East African Case                               Studies.” Africa: Journal of the International African Institute 46, no. 4 (1976): 371.                             Accessed August 22, 2016. https://www.jstor.org/stable/1159300.

Ramirez, Susan. “Storytellers and Their Listener-Readers in Silko’s ‘Storytelling’ and                                    ‘Storyteller’.” The American Indian Quarterly 21, no. 3 (summer 1997): 333.                                         Accessed August 22, 2016. http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?                           p=ITOF&u=vic_liberty&id=GALE|A53542735&v=2.1&it=r&sid=summon&userGroup=vic_
            liberty&authCount=1.

Sehlaoui, Abdelilah S. “Moroccan Professional Public Storytellers: An Endangered Species.”                         Storytelling, Self, Society 5, no. 3 (September-December 2009): 194. Accessed August 22,                   2016. http://www.jstor.org/stable/41949031.

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