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
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“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.
doi/10.1111/j.1571-9979.2011.00316.x/full.
Frobenius, Leo and Douglas Fox. African Genesis: Folk Tales and Myths of
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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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