Education of Morocco
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Morocco allocates approximately one-fifth of its budget to education. Much of this is spent on building schools to accommodate the rapidly growing population. Education is mandatory for children between the ages of 6 and 15 years. In urban areas the majority of children in this age group attend school, though on a national scale the level of participation drops significantly. About three-fourths of school-age males attend school, but only about half of school-age girls; these proportions drop markedly in rural areas. Slightly more than half of the children go on to secondary education, including trade and technical schools. Of these, few seek higher education. Poor school attendance, particularly in rural areas, has meant a low rate of literacy, which is about two-fifths of the population.
Morocco has more than four dozen universities, institutes of higher learning, and polytechnics dispersed at urban centres throughout the country. Its leading institutions include Muḥammad V University in Rabat, the country’s largest university, with branches in Casablanca and Fès; the Hassan II Agriculture and Veterinary Institute in Rabat, which conducts leading social science research in addition to its agricultural specialties; and Al-Akhawayn University in Ifrane, a public English-language university inaugurated in 1995 with contributions from Saudi Arabia and the United States.
Cultural life
Cultural milieu
The area that is now Morocco has long been a crossroads between Europe, sub-Saharan Africa, and the Middle East, and diverse cultural and ethnic groups have migrated through the region and left their mark on it. Beginning in the 8th century, indigenous Amazigh culture was met with waves of Arab conquerors and travelers who brought with them the Islamic faith and the powerful influence of Arabic language and culture. The arrival of numerous Jewish and Muslim refugees from the Spanish Reconquista beginning in the 16th century left Moroccan culture with a lasting Andalusian quality, and starting in the 19th century, the influence of French culture began to grow—alongside French political power—in all parts of North Africa. French culture—along with the persistence of the French language—has continued to exert a strong influence on Morocco. Some Moroccans have also renewed their interest in Amazigh culture, and civic associations have been formed to encourage the study of Tamazight literature and oral traditions.
Daily life and social customs
Social life for most Moroccans still centres on home and family. The sidewalk café is a favourite gathering place for men, and watching a football (soccer) match on television in the local café is a popular form of entertainment. Big cities such as Casablanca boast a variety of diversions, including cinemas, restaurants, and shopping in modern boutiques or in the souk, the open-air market in which vendors sell a wide array of local arts and crafts items alongside foods and imported commodities. Morocco’s extensive coastline has numerous fine beaches, some of them private and off-limits but many of them open to the public and within easy reach of the city. On weekends families often spend the day at the shore, swimming, picnicking, and playing sports.
Moroccan cuisine has gained a following among connoisseurs worldwide, and the country’s rich agricultural regions provide ample products for Moroccan kitchens. Meat staples include fish, lamb, and fowl—including pigeon, which is considered a delicacy when baked in pastry, the b’stillah, a national favourite. Tomatoes, peppers, onions, and eggplants are among the numerous vegetables typically used in dishes, and fruits of all varieties are enjoyed. Bread is, as in all countries of the Middle East and North Africa, a deep cultural symbol as well as a daily staple. The premier Moroccan food, however, is couscous, a semolina-based pasta served with a meat stew. Kabobs of various types are common, as are salads and soups. Harira, a thick and hearty lamb soup, is served to break the fast at Ramadan and is a national speciality. The national drink is mint tea. Morocco is a wine-producing country, but production had begun to decline by the early 21st century under religious pressure that viewed alcohol consumption as inappropriate.
Moroccans observe a number of secular and religious holidays. Islamic holidays include the two ʿīds, Eid al-Fitr and Eid al-Adha, and the Prophet’s birthday (mawlid); national holidays include Independence Day and the king’s birthday.
The arts
The production of Moroccan literature has continued to grow and diversify. To the traditional genres—poetry, essays, and historiography—have been added forms inspired by Middle Eastern and Western literary models. French is often used in publishing research in the social and natural sciences, and in the fields of literature and literary studies, works are published in both Arabic and French. Moroccan writers, such as Mohammed Choukri, Driss Chraïbi, Abdallah Laroui, Abdelfattah Kilito, and Fatima Mernissi, publish their works in both French and English. Expatriate writers such as Pierre Loti, William S. Burroughs, and Paul Bowles have drawn attention to Moroccan writers as well as to the country itself.
Since independence a veritable blossoming has taken place in painting and sculpture, popular music, amateur theatre, and filmmaking. The Moroccan National Theatre (founded 1956) offers regular productions of Moroccan and French dramatic works. Art and music festivals take place throughout the country during the summer months, among them the World Sacred Music Festival at Fès.
Moroccan music, influenced by Arab, Amazigh, African, and Spanish traditions, makes use of a number of traditional instruments, such as the flute (nāy), shawm (ghaita), zither (qanūn), and various short necked lutes (including the ʿūd and gimbrī). These are often backed by explosive percussion on the darbūkka (terra-cotta drum). Among the most popular traditional Moroccan artists internationally are the Master Musicians of Jajouka, an all-male guild trained from childhood, and Hassan Hakmoun, a master of gnāwa trance music, a popular spiritual style that traces its roots to sub-Saharan Africa. Younger Moroccans enjoy raï, a style of plain-speaking Algerian music that incorporates traditional sounds with those of Western rock, Jamaican reggae, and Egyptian and Moroccan popular music.
Cultural institutions
Morocco has a number of fine museums situated throughout the country. The Batha Museum, located in Fès and housed in a former 19th-century royal residence, specializes in historical Moroccan art and has an excellent collection of native ceramics. The Oudaïa Museum (founded 1915; also known as the Museum of Moroccan Art) is located near Rabat’s Oudaïa Casbah. Originally constructed as a private residence in the 17th century, the museum has collections of premodern Moroccan arts and crafts, as does the Dar El-Jamaï Museum (1920), which is located in Meknès. Rabat’s Archaeological Museum (1931) has a comprehensive collection covering the entirety of Morocco’s history. Morocco is also home to a number of learned societies, research institutes, and archives.
Sports and recreation
Spectator sports in Morocco traditionally centred on the art of horsemanship until European sports—football (soccer), polo, swimming, and tennis—were introduced at the end of the 19th century. Football is the country’s premier sport, popular among the urban youth in particular, and in 1970 Morocco became the first African country to play in World Cup competition. At the 1984 Olympic Games, two Moroccans won gold medals in track and field events, one of whom—Nawal El Moutawakel in the 400 metre hurdles—was the first woman from an Arab or Islamic country to win an Olympic gold medal. Tennis and golf have also become popular. Several Moroccan professional players have competed in international competition, and the country fielded its first Davis Cup team in 1999.
Media and publishing
Morocco’s government-owned radio and television network, Radiodiffusion Télévision Marocaine (RTM), broadcasts throughout the country. Radio broadcasts are in Arabic, French, Tamazight, Spanish, and English, while television is broadcast in Arabic, Tamazight, and French. In addition, a private television network is headquartered in Casablanca and a private radio network in Tangier.
There are about a dozen daily newspapers in Morocco, published in Rabat, Casablanca, and Tangier and written in both French and Arabic. Most are organs of political parties, whereas the remainder are owned by or sympathetic to the government. In addition, a rich variety of periodicals represent various professions, trades, intellectual interests, and avocations. The high rate of illiteracy, however, keeps readership low and makes television the primary medium for disseminating news and information.
Abdallah Laroui Will D. Swearingen Susan Gilson MillerHistory
This discussion focuses on Morocco since the 16th century. For a more-detailed treatment of earlier periods and of the country in its regional context, see North Africa.
Situated in the northwest corner of Africa and, on a clear day, visible from the Spanish coast, Morocco has resisted outside invasion while serving as a meeting point for European, Eastern, and African civilizations throughout history. Many of its early inhabitants, the Imazighen (Berbers), had adopted Christianity or Judaism, which were introduced during a brief period of Roman rule. In the late 7th century, Arab invaders from the East brought Islam, which the Imazighen gradually assimilated. Sunni Islam triumphed over various sectarian tendencies in the 12th and 13th centuries under the doctrinally rigorous Almohad dynasty. The Christian Reconquest of Spain in the later Middle Ages brought waves of Muslim and Jewish exiles from Spain to Morocco, injecting a Hispanic flavour into Moroccan urban life. Apart from some isolated coastal enclaves, however, Europeans failed to establish a permanent foothold in the area. In the 16th century, Ottoman invaders from Algeria attempted to add Morocco to their empire, thus threatening the country’s independence. They, too, were thwarted, leaving Morocco virtually the only Arab country never to experience Ottoman rule. In 1578, three kings fought and died near Ksar el-Kebir (Alcazarquivir), including the Portuguese monarch Sebastian. This decisive battle, known as the Battle of the Three Kings, was claimed as a Moroccan victory and put an end to European incursions onto Moroccan soil for three centuries. The 17th century saw the rise of the ʿAlawite dynasty of sharifs, who still rule Morocco today. This dynasty fostered trade and cultural relations with sub-Saharan Africa, Europe, and the Arab lands, though religious tensions between Islam and Christendom often threatened the peace.
By the late 17th century, Morocco’s cultural and political identity as an Islamic monarchy was firmly established. The figure of the strong sultan was personified by Mawlāy Ismāʿīl (1672–1727), who used a slave army, known as the ʿAbīd al-Bukhārī, to subdue all parts of the country and establish centralized rule. Subsequent monarchs often used their prestige as religious leaders to contain internal conflicts caused by competition among tribes. In the late 18th and early 19th centuries, when Europe was preoccupied with revolution and continental war, Morocco withdrew into a period of isolation. On the eve of the modern era, despite their geographic proximity, Moroccans and Europeans knew little about each other.
Decline of traditional government (1830–1912)
During the French invasion of Algeria in 1830, the sultan of Morocco, Mawlāy ʿAbd al-Raḥmān (1822–59), briefly sent troops to occupy Tlemcen but withdrew them after French protests. The Algerian leader Abdelkader in 1844 took refuge from the French in Morocco. A Moroccan army was sent to the Algerian frontier; the French bombarded Tangier on August 4, 1844, and Essaouira (Mogador) on August 15. Meanwhile, on August 14, the Moroccan army had been totally defeated at Isly, near the frontier town of Oujda. The sultan then promised to intern or expel Abdelkader if he should again enter Moroccan territory. Two years later, when he was again driven into Morocco, the Algerian leader was attacked by Moroccan troops and was forced to surrender to the French.
Immediately after ʿAbd al-Raḥmān’s death in 1859, a dispute with Spain over the boundaries of the Spanish enclave at Ceuta led Madrid to declare war. Spain captured Tétouan in the following year. Peace had to be bought with an indemnity of $20 million, the enlargement of Ceuta’s frontiers, and the promise to cede to Spain another enclave—Ifni.
The new sultan, Sīdī Muḥammad, attempted with little success to modernize the Moroccan army. Upon his death in 1873, his son Mawlāy Hassan I struggled to preserve independence. Hassan I died in 1894, and his chamberlain, Bā Aḥmad (Aḥmad ibn Mūsā), ruled in the name of the young sultan ʿAbd al-ʿAzīz until 1901, when the latter began his direct rule.
ʿAbd al-ʿAzīz surrounded himself with European companions and adopted their customs, while scandalizing his own subjects, particularly the religious leaders. His attempt to introduce a modern system of land taxation resulted in complete confusion because of a lack of qualified officials. Popular discontent and tribal rebellion became even more common, while a pretender, Bū Ḥmāra (Abū Ḥamārah), established a rival court near Melilla. European powers seized the occasion to extend their own influence. In 1904 Britain gave France a free hand in Morocco in exchange for French noninterference with British plans in Egypt. Spanish agreement was secured by a French promise that northern Morocco should be treated as a sphere of Spanish influence. Italian interests were satisfied by France’s decision not to hinder Italian designs on Libya. Once these various interests were settled, the Western powers met with Moroccan representatives at Algeciras, Spain, in 1906, to discuss the country’s future.
The Algeciras Conference confirmed the integrity of the sultan’s domains but sanctioned French and Spanish policing Moroccan ports and collecting the customs dues. In 1907–08 the sultan’s brother, Mawlāy ʿAbd al-Ḥāfiẓ, led a rebellion against him from Marrakech, denouncing ʿAbd al-ʿAzīz for his collaboration with the Europeans. ʿAbd al-ʿAzīz subsequently fled to distant Tangier. ʿAbd al-Ḥāfiẓ then made an abortive attack on French troops, which had occupied Casablanca in 1907, before proceeding to Fès, where he was duly proclaimed sultan and recognized by the European powers (1909).
The new sultan proved unable to control the country. Disorder increased until, besieged by tribesmen in Fès, he was forced to ask the French to rescue him. When they had done so, he had no choice but to sign the Treaty of Fez (March 30, 1912), by which Morocco became a French protectorate. In return, the French guaranteed that the status of the sultan and his successors would be maintained. Provision was also made to meet the Spanish claim for a special position in the north of the country; Tangier, long the seat of the diplomatic missions, retained a separate administration.
The French protectorate (1912–56)
In establishing their protectorate over much of Morocco, the French had behind them the experience of the conquest of Algeria and of their protectorate over Tunisia; they took the latter as the model for their Moroccan policy. There were, however, important differences. First, the protectorate was established only two years before the outbreak of World War I, which brought with it a new attitude toward colonial rule. Second, Morocco had a thousand-year tradition of independence; though it had been strongly influenced by the civilization of Muslim Spain, it had never been subject to Ottoman rule. These circumstances and the proximity of Morocco to Spain created a special relationship between the two countries.
Morocco was also unique among the North African countries in possessing a coast on the Atlantic, in the rights that various nations derived from the Act of Algeciras, and in the privileges that their diplomatic missions had acquired in Tangier. Thus, the northern tenth of the country, with both Atlantic and Mediterranean coasts, together with the desert province of Tarfaya in the southwest adjoining the Spanish Sahara, were excluded from the French-controlled area and treated as a Spanish protectorate. In the French zone, the fiction of the sultan’s sovereignty was maintained, but the French-appointed resident general held the real authority and was subject only to the approval of the government in Paris. The sultan worked through newly created departments staffed by French officials. The negligible role that the Moroccan government (makhzan) actually played can be seen by the fact that Muḥammad al-Muqrī, the grand vizier when the protectorate was installed, held the same post when Morocco recovered its independence 44 years later; he was by then more than 100 years old. As in Tunisia, country districts were administered by contrôleurs civils, except in certain areas such as Fès, where it was felt that officers of the rank of general should supervise the administration. In the south certain Amazigh chiefs (qāʾids), of whom the best known was Thami al-Glaoui, were given a great deal of independence.
The pre-World War II period
The first resident general, Gen. (later Marshal) Louis-Hubert-Gonzalve Lyautey, was a soldier of wide experience in Indochina, Madagascar, and Algeria. He was of aristocratic outlook and possessed a deep appreciation of Moroccan civilization. The character he gave to the administration exerted an influence throughout the period of the protectorate.
His idea was to leave the Moroccan elite intact and rule through a policy of cooptation. He placed ʿAbd al-Ḥāfiẓ’s more amenable brother, Mawlāy Yūsuf, on the throne. This sultan succeeded in cooperating with the French without losing the respect of the Moroccan people. A new administrative capital was created on the Atlantic coast at Rabat, and a commercial port subsequently was developed at Casablanca. By the end of the protectorate in 1956, Casablanca was a flourishing city, with nearly a million inhabitants and a substantial industrial establishment. Lyautey’s plan to build new European cities separate from the old Moroccan towns left the traditional medinas intact. Remarkably, World War I did little to interrupt this rhythm of innovation. Though the French government had proposed retiring to the coast, Lyautey managed to retain control of all the French-occupied territory.
After the war Morocco faced two major problems. The first was pacifying the outlying areas in the Atlas Mountains, over which the sultan’s government often had had no real control; this was finally completed in 1934. The second problem was the spread of the uprising of Abd el-Krim from the Spanish to the French zone (see below World War II and independence: The Spanish Zone), which was quelled by French and Spanish troops in 1926. That same year, Marshal Lyautey was succeeded by a civilian resident general. This marked a change to a more conventional colonial-style administration, accompanied by official colonization, the growth of the European population, and the increasing impact of European thought on the younger generation of Moroccans, some of whom had by then received a French education.
As early as 1920 Lyautey had submitted a report saying that “a young generation is growing up which is full of life and needs activity.…Lacking the outlets which our administration offers only sparingly and in subordinate positions they will find an alternative way out.” Only six years after Lyautey’s report, young Moroccans both in Rabat, the new administrative capital, and in Fès, the centre of traditional Arab-Islamic learning and culture, were meeting independently of one another to discuss demands for reforms within the terms of the protectorate treaty. They asked for more schools, a new judicial system, and the abolition of the regime of the Amazigh qāʾids in the south; for study missions in France and the Middle East; and for the cessation of official colonization—objectives that would be fully secured only when the protectorate ended in 1956.
On the death of Mawlāy Yūsuf (1927) the French chose as his successor his younger son, Sīdī Muḥammad (Muḥammad V). Selected in part for his retiring disposition, this sultan eventually revealed considerable diplomatic skill and determination. Also significant was the French attempt to use the purported differences between Arabs and Imazighen to undercut any growing sense of national unity. This led the French to issue the Berber Decree in 1930, which was a crude effort to divide Imazighen and Arabs. The result was just the opposite of French intentions; it provoked a Moroccan nationalist reaction and forced the administration to modify its proposals. In 1933 the nationalists initiated a new national day called the Fête du Trône (Throne Day) to mark the anniversary of the sultan’s accession. When he visited Fès the following year, the sultan received a tumultuous welcome, accompanied by anti-French demonstrations that caused the authorities to terminate his visit abruptly. Shortly after this episode political parties were organized that sought greater Moroccan self-rule. These events coincided with the completion of the French occupation of southern Morocco, which paved the way for the Spanish occupation of Ifni. In 1937 rioting occurred in Meknès, where French settlers were suspected of diverting part of the town water supply to irrigate their own lands at the expense of the Muslim cultivators. In the ensuing repression, Muḥammad ʿAllāl al-Fāsī, a prominent nationalist leader, was banished to Gabon in French Equatorial Africa, where he spent the following nine years.
