Patricia Rodriguez

1/16/13

                       

               Morocco: The Islamist Awakening and Other Challenges by Marvine Howe

                                        Chapter 7: Split Identity

Without a doubt one of the most distinctive and unique aspects of Moroccan society is its identity. This topic is explored in Howe’s chapter 7, Split Identity. Moroccans don’t make up one single identity but rather are a unique blend of Arab, Islamic, Berber (original inhabitants), European and some Jewish ancestry. This is most obvious in the languages spoken in Morocco, which has greatly shaped the country’s identity and customs. Despite this melting pot of cultures, according to its constitution, Morocco is a sovereign Muslim state and its official language is Arabic. Its also one part of the greater Arab Maghreb (which also includes Algeria, Tunisia, Mauritania and Libya) and is an African state (p.171).

Arabic is the language of government, administration, instruction, religion and everyday life. It’s important to note this, despite the fact that about 40 percent of its inhabitants still speak a Berber dialect and observe Berber customs (p.171). Just how Morocco came to be an officially Arabic speaking, Arab and Muslim state in lieu of its complex identity can be traced back to its independence in 1956.  A closer look at how these combinations of cultures and identies have asserted themselves on each other reveals what makes the present day Morocco.

Although the North African Berbers had some of the greatest dynasties, the country had become irreversibly Arabized since the arrival of the Arabs as conquerors in the late seventh century.  Flash-forward to the time of independence in the late 1950’s; it was all about a national unity. Therefore there was no Berber question for fear of a separatist movement. It’s interesting that the Berber population at this time remained so silent, even though they form the majority of the armed struggle against the colonial powers. In fact, they went out of their way to prove that they were good Moroccans. Much could be said about national pride and how important it is for people to be considered a Moroccan. With the Berber identity put aside for the sake of national independence and unity, “the main divide at that time was between the European modernist and Arab traditionalist” (p.172).

From early on the Arab traditionalist wanted to arabized the administration and educational systems. They wanted to separate themselves from European ways. This proved to be easier said then done, since under the colonial powers it wasn’t allowed to create private Arabic schools (p175). Because of this there was a great shortage of qualified Arabic teachers. Another problem that arose was whether to teach classical Arabic of the Koran or the more commonly spoken Moroccan Arabic (also known as Darija). Because of the pressures of traditionalist, Nationalism, Arab ideology and religiousness the country decided to Arabize the language to classical Arabic. Although after independence and the royal order to Arabize, it was clear that Moroccans weren’t willing to abandon French and Spanish. There were those that still held on to the notion of westernizing (to a certain degree). This came in the form of learning western languages, especially by the social elites. This further adds to daily Moroccan life as a multicultural experience. Its also an example of how willing Moroccan citizens were and still continue to be in its desire to join the modern and global times.

After many years of silence the Berber revival began in the 1980’s. The Berber people began to make demands that its language be included in the constitution as an official language along with Arabic. Under Mohammed VI institutes based on Berber studies were finally funded and operational. Unfortunately this revival has only had cultural components. It has no political influences because ethnic parties are prohibited by the constitution (p.176). Currently the country is in midst of a Berber renaissance and so the issue is an ongoing one in which time will only tell the outcome.

The Jewish minority in Morocco is an ancient one. They have been around for thousands of years. When the Jews were expelled from Europe in the 14^th and 15^th century they went to Morocco and added to the dwindling Jewish communities. But after independence the mood of uncertainty and with the creation of Israeli state, many of the Jews left. Furthermore, the May 2003 terrorist attack on a Jewish social center was a final blow to the Jewish community in Morocco.

Currently Morocco is taking full advantage of its multicultural identity especially by providing a choice of foreign languages early on in the educational system. Not just French, Spanish and English but for the first time the Berber language is being taught at some schools. In this chapter Howe, gives the example of a famous Berber poet, which I believe sums up nicely the typical multicultural and multilingual, Moroccan citizen. “Ahmed Assid spoke Tamazight at home, learned classical Arabic in Koranic school, French in public school and Moroccan Arabic in the streets” (P.188)