In this article I review concepts related to honour and shame and explore how these are understood within the context of the contemporary Moroccan Rif, a Berber-speaking region that is characterised by outsiders as closed and 'conservative', despite its long-established history of out-migration and transnational ties to Europe. The article argues that despite many changes to the political, economic and social landscapes of the Rif, understandings of honour and shame continue to shape gender hierarchies among Riffian Moroccans. As part of a broader system in which individuals negotiate status and respectability, honour and shame mediate relationships between individuals, families and 'honour groups' or moral communities in which they participate.
A Review of Concepts and Literature
Stereotypes, Risk and National Identity in a Spanish Enclave in North Africa
Walking in Morocco ‘ Sebtawi ?’ the Moroccan man sitting beside me in one of the squares of Tétuan asked. ‘Yes,’ I replied in Spanish, lying the way my friends in Ceuta, a Spanish enclave forty kilometres to the north, had instructed me to. ‘Your
Hilloulot as a Case Study
Is it possible to bring together Jews of Moroccan origin wherever they may live and convince them to keep in touch with Morocco? This is not merely a question of visiting the country for tourism but, above all, of convincing Moroccan Jews to serve as promoters of Moroccan diplomacy. To achieve this aim, it was imperative to make brave decisions, which is indeed what King Hassan II has done. To give more consistency and significance to the ties of loyalty, the Moroccan state is taking remarkable measures, organising hilloulot (Hb. ‘pilgrimages’), moments of intense spiritual experience evoking a long Jewish presence in Morocco spanning two thousand years.
History, Memories and Identities
Canada’s Moroccan Jewish community is the third largest diaspora in the world after Israel and France. This article introduces Sephardi Voices, a project to collect, preserve and archive audio-visually the life stories of Jews displaced from Arab/Islamic lands and in the process sketches an overview of the resettlement of one Sephardi migration community, the Moroccan to Montreal. Featuring scholars like Joseph Levy, Yolande Cohen and Jean-Claude Lasry, the integration experience of Moroccan Jews into the anglophone Ashkenazi community and the francophone Québécois society is presented, along with their efforts to build a French-Sephardi institutional structure to preserve their heritage. The article highlights the role of oral history and the aesthetics of remembrance as important vehicles to depict how memories are imparted and identities formed. Today, the Moroccan Jews of Montreal are transnationals and proud to add Canadian to their identity chain of Jewish, Sephardi, Moroccan and French.
A Family Story
Jablonka’s method and my form of historical writing here attempt to fathom. Currently in their eighties living in Paris, my daughter’s grandparents are Moroccan Jews who opted for France several years after independence. Products of the social mobility and
Orientations and Reorientations
Norman A. Stillman
Until the mid twentieth century, Moroccan Jewry constituted the largest non-Ashkenazi Jewish community and had more than double the population of any other Jewish community in the Islamic world. Under the influence of the Alliance Israélite Universelle school network, French colonialism, the experience of World War II and the innate tensions between Zionism and Arab nationalism, the Jews of Morocco underwent a variety of transformations and ultimately the dissolution of the community as a result of the mass exodus to Israel, France and North America.
Transnational Mobilities of Moroccan Middle-class Professionals in Istanbul
This article explores the ways Moroccan middle-class professionals residing in Istanbul have forged transnational connections since the 2006 free trade agreement between Turkey and Morocco. Based on ethnographic fieldwork, the article finds that research participants embrace three interdependent mobilities – imaginative, corporeal and virtual. First, Moroccan television viewers imaginatively internalise images of Turkish society through Turkish programmes broadcast in Morocco. Then, Moroccan nationals engage in physical travel to Turkey, initially as tourists, but later also as job seekers. Finally, Moroccan residents of Istanbul travel virtually to keep in touch with friends and family through media such as online platforms and instant messaging applications. In this article I argue that users of virtual environments have developed into new transnational brokers, facilitating the spatial extension of border-crossing networks.
Nabil Lahlou's Ophelia Is Not Dead
A corpus of plays related to Shakespeare has developed within the newly established genre of drama in Morocco since its independence in 1956. Most of these dramas are part of the process of constructing Moroccan cultural/theatrical identity. The various Shakespearean manifestations are, indeed, attempts to make a theatrical space by altering or reproducing the Shakespearean myth. However, in order to conceive of Moroccan dramatic texts related to Shakespeare as cultural utterances, we must read them with and within the parameters of a series of overlapping discursive contexts. These contexts, as I hope to demonstrate, create the conditions within which these hybridized texts take on their complex cultural signifi cation.
Ordering and Managing Migration in Ceuta (Spain)
Ceuta is a Spanish city in Northern Morocco. It is thus situated at a European Union border on the African continent. In this context, I contend that migration is generally considered a potential threat to the pacified local order of things by the Christian majority. In order to protect this order of things referred to as convivencia, Christian Ceutíes tend to prefer depoliticizing strategies to manage migration. Nonetheless, migration sometimes becomes highly politicized and is framed as a security issue. This essay thus suggests that the concept of securitization is relevant to grasp the problematization of migration in times of crisis in Ceuta and analyzes three occurrences of local processes of securitization.
This discussion of the processes of Spanish acculturation among Moroccan Jews deals with influences that Spanish Jews brought to Morocco both before and after 1492, especially their regulations establishing a considerable improvement in the status of Jewish women and restrictions on expenditure on the occasion of family celebrations. In accordance with the Valladolid Takkanot (1432), they forbade the wearing of certain jewellery and the display of valuable finery. These social and ethical-religious measures also expressed a concern not to expose property and people to the envy of non-Jews. The megorashim (newcomers from Spain) spread the Castilian custom of ritual slaughter of animals for consumption. The re-Hispanisation of the Judeo-Spanish language (Ḥaketía) was consciously considered among the descendants of the megorashim as part of their Spanish identity and collective memory.