Program:
10 :40– 11 :10 Débat
Pictures:
SOUS LE HAUT PATRONAGE DE SA MAJESTE LE ROI
MOHAMMED VI
LE 9ème FESTIVAL DE LA CULTURE AMAZIGHE
A FES
DU 5 AU 7 JUILLET 2013
Tinawt
tamaälant xf Tamazivt d landalus Fas 5-7
ylyu 2013
Organisateurs :
Fondation Esprit de Fèsة, Centre Sud Nord, Association Fès Saiss
Partenaires :
Institut Royal de la
Culture Amazighe , Fondation BMCE
Sites :
-CONGRES MONDIAL: PALAIS DES CONGRES
-FESTIVAL DANS
LA VILLE :
JARDIN LALLA MERYEM (19:00-21:00)
-SOIREES ARTISTIQUES : BAB MAKINA, MEDINA ((21: 30 – 23:30)
-EXPOSITIONS :
PALAIS DES CONGRES
Congrès
International sur le thème : "Amazighité et Andalousie"
En hommage à L’Honorable
Monsieur Abdeslam Ahizoun
|
PROGRAMME
GENERAL DETAILLE
|
Vendredi 5 juillet
16 :00 : Accueil des Participants
16 :30 : Ouverture du Congrès et du Festival
-
Allocution de M le Président de la Fondation Esprit
de Fès
-
Allocution de M. Le Wali de la Région Fès-Boulemane
-
Allocution de M. le Président du Conseil de la Ville de Fès
-
Allocution de M. le Recteur de l’Institut
Royal de la Culture
Amazighe
-
Allocution de Mme la Présidente de la Fondation BMCE
-
Allocution de M le Président du Conseil de la Communauté Marocaine
-
Allocution de M. le Président de l’Université
Sidi Mohamed Ben Abdellah
-
Allocution de M. le Président du Bureau de
l’Association Fès-Saiss
-
Allocution de M. le Directeur du Festival et
Président du Centre Sud Nord
17 : 00 –
17 : 15 : Hommage à l’Honorable Monsieur Abdeslam Ahizoun :
Témoignages
17 :
15 : Allocution de Monsieur
Abdeslam Ahizoun
17 :
30 : Réception et Visite des Expositions
18 :
00 - 18 :30 Discours Inaugural :
Berbérité d’al-Andalus
Abdelwahab
Meddeb (Université Paris Ouest)
Modératrice : Fatima Sadiqi
Activités Artistiques
19 :00
Jardin Lalla Meryem
-Ahidous Kalaat Mgouna Raqsat Tizzwit (Maroc)
-Groupe Majid Mourad
21 :30 :
Place Bab Makina
- Ahidous Ahidous
Kalaat Mgouna Raqsat Tizzwit (Maroc)
-Najat Atabou (Maroc)
Samedi 6 juillet
Matinée
Salle 2
9 :00 –
12 :30
Séance
Parallèle : Atelier d’écriture par Jean-Marie Simon
Présentation
d’une technique permettant à chacun d’écrire un roman
Avec la
participation de l’atelier du conte de la Faculté des Lettres Dhar El Mehraz, Fès
Modérateur : Mohamed Fousshi
Salle 1
Première Séance : Amazighité et Andalousie : Dimension Civilisationnelle
Modérateur : Ahmed Boukous
9 :
00 José Maria Perceval (Unviersité Autonome de Barcelone)
Al-Andalus :
Un magnifique fantôme, une réalité présente : l’ombre magnifique de
Al-Andalus
9 : 20 Hassan Laaguir (Fondation Euro-arabe des Hautes Etudes,
Grenoble)
L’apport des
amazighs au patrimoine andalou
9 :40 Mohand Tilmatine (Université de Cadiz)
L’absence des amazighs dans l’historigraphie espagnole
10 :00 Hamid
Lahmar (Université Sidi Mohamed Ben Abdellah, Fès)
Le rôle des
savants amazighs dans l’expérience de l’unité religieuse en Andalousie et au
Maroc (en arabe)
10 :20 Marjorie Lightman (University of Washington)
The Loss of Historical Memory
10 :40– 11 :10 Débat
11 : 10 – 11 : 30 Pause-café
Salle 1
Deuxième Séance : Représentations
socioculturelles de l’Andalousie
Modérateur : El Houssain El Moujahid
11 :30 Mohamed Mezzine (Université Sidi Mohamed Ben
Abdellah, Fès)
Peut-on construire
une histoire des Amazigh andalous ?
11:50 Issa Ait Belize (Ecrivain maroco-belge)
Si Cordoue m’était contée….
12 : 10 Mustapha Qadiri (Université Mohammed
V)
Les Maux des Mots sur les Mauresques et les Maures de Tamaurt.
12 :30 Alfonso
de Toro (Université de Leipzig) :
Construction et représentation des identités performatives-hybrides
12 :50 Johan Goud (Université d’Utrecht)
Religious hospitality and common essentials
13 :10 Miguel Ángel Manzano Rodríguez (Université de Salamanca)
Identity and Otherness: Maghribi images in the historiography about Alfonso XI of Castile (1311-1350)
13:30 – 14 :00
Débat
Palais des
Congrès
17h-18h30
Projection du Film “Expulsion 1609
La Tragédie
de Morisques
En présence du Réalisateur :
Lopez Lorca Miguel Eduardo
Activités Artistiques
19 :00
Jardin Lalla Meryem
- Groupe Kwasser (Maroc)
- Ali Amrane (Algérie)
21 :30 :
Place Bab Makina
-Groupe TrizziRidonna (Italie)
-Fatima Raissa Tihihit Banou
Dimanche 7
juillet
Matinée
9 :00 – 12 :00
Salle 2
Séance
Parallèle : ATELIER
ALPHABET TIFINAGH
Animé par
l’Institut Royal de la
Culture Amazighe
Modérateur :
Fouad Saa
Salle 1
Troisième Séance : Le Patrimoine
Amazigh-Andalous et Ecriture
Modérateur : Issa Ait Belize
9 : 00 : Rachid Raha (Le Monde
Amazigh, Rabat)
La question de l’héritage amazighe dans
l’Andalousie musulmane
9 : 20: Yasmina El Haddad (Université d’Amsterdam)
Une écriture
mémorielle»: Le patrimoine andalous de Tétouan dans la littérature
sépharade-marocaine
9 :40 Abdelkader Benali (Ecrivain
maroco-hollandais)
Writing about Imazighen in Dutch
10 :00
Cornelia Sieber (Université de Mainz)
Echoes of Al-Andalus culture – Storytelling in contemporary Spanish
literary and cinematographic representations
10 : 20 Jean-Marie Simon (Ecrivain français)
Mririda n’Ait Attik, poétesse amazigh de la Haute Tassaout
10:40 Aicha
Ait Berri et Mohamed Bahi (Université
Moulay Slimane))
Les chants
amazighophones dans la région de Tadla-Azilal
11 :00 –
11:30 Débat
11 :30 – 11:50 Pause café
Quatrième Séance : Langue, Identité et
Culture
Modérateur : Alfonso de Toro
11 :50 Keith Martin (Honorary Consul for Kingdom of Morocco, Utah,
USA) &
Jane Day (President
of U.S. Middle East Connections, Georgetown, USA)
Amazigh Hospitality and Cultural Identity in Morocco and the US State of
Utah
12 :10
Beatriz Molina Rueda (Université de Grenade)
Langues, communication
et multiculturalisme au Maroc. Le rôle de la culture amazighe
12 :30 Ilaria Verratti (L’EHESS de Paris et Université
de Trente)
La jeune
chanson amazighe contemporaine dans le Sud Est du Maroc
12:50 Maâti Kabbal (Ecrivain franco-marocain)
Identités, cultures et
langues à l'épreuve du printemps arabe
13 :10 - 13-30
Débat
13 :30 – 14 :00 Lectures de poésie et
Héritage Vocal des Femmes de l’Atlas Marocain
Asnimmer (poésie du mariage)
Modérateur : Hassan Hjjij
14 :00 Recommandations et Clôture
Activités Artistiques
19 :00
Jardin Lalla Meryem
- Ahidous Tahla
- Najmat Rif
21:30 : Place
Bab Makina
Paper:
Amazigh Hospitality and
Cultural Identity in Morocco and the US State of Utah
KEITH W. MARTIN PhD, Honorary
Consul for Kingdom of Morocco (Utah, USA)
JANE DAY MA (Georgetown
University), MA (UCSC), President, U.S. Middle East
Connections
Synopsis
This
paper examines 21st century Amazigh/Moroccan hospitality by
comparing the hospitality components of a 7th century hospitality
folklore and the hospitality experiences of 14th century explorers
Ibn Battuta and Ibn Khaldun, with 21st century hospitality experiences
of: 1) Utahns who have visited Morocco, 2) Moroccan Americans, who were born in
Morocco but live in Utah as Moroccan or American Citizens, and Utahns married
to Moroccan Americans. This paper concludes: 1) the six-component hospitality
profile, distilled from the works of 14th century explorer Ibn
Battuta, can be used to evaluate 21st century Amazigh hospitality in Morocco
and in the homes of Moroccan Americans living in Utah, 2) the Amazigh
hospitality in 21st century Morocco usually matches the six-component
hospitality profile, 3) Moroccan Americans living in Utah recognize a
similarity between Amazigh hospitality in Morocco and Utah hospitality, and 4)
the Moroccan American hospitalities of friendship, food and drink, and
family-type bonds in their Utah homes are similar to those hospitalities in
Morocco.
Introduction
When
visitors to Morocco enter Moroccan homes, they often experience Amazigh
hospitality, where meals are shared “together with family and friends after a
brief encounter . . . (Boyd, 2011).” The origin of this hospitality isn’t fully
known because historic details on daily life weren’t always recorded (Julien, p
93). However, after reviewing Bedouin folklore and the hospitality
examples recorded in the journal of explorer Ibn Battuta and the writings of historian
Ibn Khaldun, the following six-component hospitality profile was created: (1)
friendship, (2) food and drink, (3) shelter (optional), (4) creation of a family-type
bond, (5) unexpected assistance, and (6) money (optional). This profile serves
as the framework for our examination of
modern-day hospitality.
Hospitality
in Folklore and the writings of 14th century explorers Ibn Battuta and Ibn
Khaldun
Bedouin
Hospitality Folklore
There are several folklores about
the hospitality of Bedouin Sheikhs, which center on the
Sheikh’s sharing the last food he has with a traveling stranger, who stopped at
his tent in the Sahara. In one of the 7th
century folklores, Sheikh Hatem “was the owner of a matchless
mare whose fame had even reached the Greek Emperor. Ambassadors were sent from
Constantinople to ask the animal of the chief, and to offer any amount of gold
in return. When they announced, after dining, the object of their embassy, it
was found, that the tribe was suffering from a grievous famine and had nothing to
offer their guests, so the generous Hatem had slain his own priceless mare to
entertain them (Layard, p 172).” Folklores like that shared by Sir Layard are
the foundation for the hospitality mentioned by 14th century explorers
Ibn Battuta, Ibn Khaldun, and an unknown number of 21st century
guests to Imazighen tents, apartments, and homes in Morocco.
Ibn Battuta
Explorer
Ibn Battuta was born on February 25, 1304, in Tangier, Morocco. He
considered himself a Berber and he “visited most of the known Islamic world and
many non-Muslim lands.” (Ibn Battuta-Wiki, 2013). The extent of these
travels was challenged by his contemporary Ibn Khaldun to the Sultan’s Wazir,
Faris b. Wadrar, who responded, “Be careful not to reject such information
about the conditions of dynasties, because you have not seen such things yourself
(Ibn Khaldun, p.145).” The Wazir’s advice will be supported in this paper,
because it focuses more on his hospitality comments than on the exact locations
he visited.
The
hospitality received by Ibn Battuta in Damascus
During
Ibn Battuta’s Damascus visit, he listed six hospitality services or components he received from his host
and Professor Nur ad-Din. Four of these components he commonly received
in his travels. Two of these components (shelter and money) he received in
Damascus, but he didn’t always receive them at other locations, so they are
called “optional.” The six hospitality components, with an example of each are:
1.
Friendship: “A
firm friendship sprang up between the Malikite professor Nur ad-Din Sakhawi and
me.”
2.
Food and drink: He “besought me to breakfast at his house during the nights
of Ramadan.”
3.
Shelter (optional): “I went back to his house and spent the night there, [because I was
sick].”
4.
Creation of a family-type bond: "Consider my house as your own or as your father's or brother's."
5.
Unexpected assistance: “He then had a doctor sent for, and gave orders that all the
medicines and dishes that the doctor prescribed were to be made for me in his
house.”
6.
Money (optional): “Meanwhile, all the money I had for my expenses was exhausted. Nur
ad-Din, learning this, hired camels for me and gave me traveling and other provisions
and money in addition, saying ‘It will come in for any serious matter that may
land you in difficulties’--may God reward him (Ibn Battuta, pp. 65-73)!”
The
hospitality received by Ibn Battuta in Fes
Although Ibn Battuta doesn’t list Damascus’
six-hospitality components in evalutating Fes’, his praise of the 14th century Marinid Sultan Abu' Inan” (Abu’ Inan-Wiki, 2013) and Fes, supports a belief that the Sultan and the region of Fes were the
foundation upon which he built his hospitality evaluations for the cities and
countries he visited.
“His [Sultan Abu’ Inan’s] dignity made me forget
the dignity of the sultan of Iraq, his beauty the beauty of the king of India,
his fine qualities the noble character of the king of Yemen, his courage the
courage of the king of the Turks, his clemency the clemency of the king of the
Greeks, his devotion the devotion of the king of Turkistan, and his knowledge
the knowledge of the king of Jawa [Java]. I laid down the staff of travel in
his glorious land, having assured myself after unbiassed [sic] consideration
that it is the best of countries, for in it fruits are plentiful, and running
water and nourishing food are never exhausted. Few indeed are the lands which
unite all these advantages . . . (Ibn Battuta, pp. 308-311).”
The hospitality received by Ibn Battuta in Marrakesh
Ibn Battuta briefly describes the city of
Marrakesh (Ibn Battuta, p. 31), but the hospitality he received may
have been overshadowed by his thoughts on religion, education, and maybe because
the former Almoravid capital had been ravished
by a recent plague (Ibn Battuta-Wiki, 2013).
The following is his description:
“It is one of the most beautiful of cities,
spaciously built and extending over a wide area, with abundant supplies. It
contains magnificent mosques, such as its principal mosque, known as the Mosque
of the Kutubiyin [the Booksellers]. There is a marvelously tall minaret there;
I climbed it and obtained a view of the whole town from it. . . . At Marrakush
[Marrakesh] too there is a splendid college, distinguished by its fine site and
solid construction; it was built by our master the Commander of the Faithful,
Abu'l-Hasan [the late sultan of Morocco] (Ibn Battuta, pp. 308-311).”
The hospitality received by Ibn Battuta in
Walata
After returning to Fez in 1352, Ibn Battuta began his Sahara adventure. He purchased camels and joined a caravan with
Bedouin guides (Ibn
Battuta, pp. 317-323). Although Ibn Khaldun stated,
“Bedouins [and Berbers] are by nature remote from royal leadership (Ibn
Khaldun, p. 121),” it appears that both Ibn Battuta and Ibn Khaldun recognized
the supreme value of a Bedouin Caravan when traveling in the Sahara, because the
Bedouins provided “their own defense” and did “not entrust it to, rely upon
others for it (Ibn Khaldun, p. 95).”
It
appears Ibn Battuta used the same six-hospitality components he reported in
Damascus to evaluate the hospitality he received in Walata, Mauritania (Oualata-Wiki,
2013). The six hospitality components, with an
example or comment on each are:
1.
Friendship: “Mushrif
[inspector] of Iwalatan [Walata], whose name was Mansha Ju, invited all those
who had come with the caravan to partake of his hospitality.”
2.
Food and drink: “The repast was served--some pounded millet mixed with a little
honey and milk, put in a half calabash shaped like a large bowl. The guests
drank and retired….”
3.
Shelter (optional): Ibn Battuta hired a house during his visit.
4.
Creation of a family-type bond: Although Ibn Battuta was
treated with honor, he didn’t make a family-type bond. He said to them, “Was it
for this [the food and entertainment] that the black invited us?" They
answered, “Yes; and it is in their opinion the highest form of hospitality.” “This
convinced me that there was no good to be hoped for from these people, and I
made up my mind to travel [back to Morocco at once] with the pilgrim caravan
from Iwalatan [Walata]. Afterwards, however, I thought it best to go to see the
capital of their king [Mali].”
5.
Unexpected assistance: “My stay at Iwalatan [Walata], lasted about fifty days; and I was
shown honour and entertained by its inhabitants.”
6.
Money (optional): Not reported (Ibn Battuta, pp. 317-323)
The hospitality received by Ibn Battuta in
Mali
After failing to appreciate the hospitality he
received in Walata, Ibn Battuta traveled to Mali and met Sultan Mansa Sulayman,
who Ibn Battuta discovered was less generous than his brother Musa I,
the “King of Kings” or “Emperor of the wealthy Malian Empire (Musa I-Wiki, 2013).”
However, Ibn Battuta seems to have enjoyed the pomp and ceremonies that
accompanied Mali’s royal hospitality, because he stayed eight months in Mali,
but only “50 days” in Walatan. It
appears Ibn Battuta used the same six-hospitality components he reported in
Damascus and Walata to evaluate the hospitality he received in Mali. The six
hospitality components, with an example or comment on each are:
1.
Friendship: “…met
the qadi of Malli, 'Abd ar-Rahman, who came to see me; he is a negro, a
pilgrim, and a man of fine character.”
2.
Food and drink: “His [the qadi’s] son-in-law brought me candles and food, and next
day Ibn al-Faqih himself came to visit me, with other prominent residents.”
3.
Shelter (optional): “I found that he had hired a house for me and went there.”
4.
Creation of a family-type bond: The length of Ibn Battuta’s
stay in Mali is evidence that he enjoy his experience in Mali and he felt
welcomed as more than just a friend.
5.
Unexpected assistance: “I met also the interpreter Dugha, who is one of the principal men
among the blacks. All these persons sent me hospitality-gifts of food and
treated me with the utmost generosity--may God reward them for their
kindnesses!”
6.
Money (optional): Because Ibn Battuta was familiar with the
generosity of Musa I, when
the gifts from the Sultan were brought, he said "I stood up
thinking--since he had called it "stuff"--that it consisted of robes
of honour and money, and lo!, it was three cakes of bread, and a piece of beef
fried in native oil, and a calabash of sour curds. When I saw this I burst out laughing,
and thought it a most amazing thing that they could be so foolish and make so
much of such a paltry matter (Ibn Battuta, pp. 323-335).”
Ibn Battuta ends his extensive travels
After experiencing the various hospitalities of
North Africa, the Middle East, Europe, and Asia, Ibn Battuta returned to Fes,
the city which met all his hospitality and cultural expectations. Concerning
this he said, “I arrived at the royal city of Fa's [Fez], the capital of our
master the Commander of the Faithful (may God strengthen him), where I kissed
his beneficent hand and was privileged to behold his gracious countenance.
[Here] I settled down under the wing of his bounty after long journeying. May
God Most High recompense him for the abundant favours and ample benefits which he
has bestowed on me; may He prolong his days and spare him to the Muslims for
many years to come (Ibn Battuta, p. 339).”
Ibn Khaldun and Hospitality thoughts
Ibn
Khaldun had a Berber heritage (Ibn Khaldun-Wiki, 2013), but his travels and
experiences were more often in the courts of the Sultans, Caliphs, and military leaders in North Africa and the
Middle East, which included the 14th
century Marinid Berber Sultan and “Commander of the Faithful, al-Mutawakkil
Abu' Inan” in Fez (Marinid-Wiki, 2013),
than in the tents of the Berbers and Bedouins. This limited emphasis is one of the reasons the Bedouin and Berber subcultures
are sometimes merged in his reporting. An
example of this is when he stated, that the Bedouins were “the basis of, and
prior to, cities and sedentary people.” And because of their difference in
knowledge, cultural understanding, and militant ways he added, “ they are the
most savage human beings that exist. . . . Such people are the Bedouins [and
Berbers] (Khaldun, p. 93).”
Ibn
Khaldun learned, as did Ibn Battuta the importance of Bedouins when traveling
in the Sahara, and stated, “sedentary people mix with them in the desert or
associate with them on a journey, they depend on them. They [the sedentary
people] cannot do anything for themselves without them.” During this process of
sedentary people needing Bedouins and vice versa, each
group became “a child of the customs and the things he had become used to (Ibn
Khaldun, p. 95).” One of these customs was hospitality.
The 14th Century
Hospitality Profile
Although Ibn Khaldun wrote little about everyday hospitality
components, Ibn Battuta wrote sufficiently on hospitality that his six-Damascus hospitality components can be
used for evaluating 21st century Amazigh hospitality in Morocco and Utah. These
components include: (1) friendship, (2) food and drink, (3) shelter
(optional), (4) creation of a family-type bond, (5) unexpected assistance, and
(6) money (optional).
21st Century
Amazigh Hospitality in Morocco, the USA, and the State of Utah
Interviews were conducted with the following three
different groups of people to compare 14th
century explorer Ibn Battuta’s six-hospitality
components with the 21st century Amazigh Hospitality in Morocco and Utah: (1) Utahns
who have visited Morocco concerning their experience with Moroccan/Amazigh
hospitality, (2) Moroccan visitors to Utah and Moroccan Americans who live in Utah
concerning their comparison of the Amazigh hospitality with the hospitality of Utahns
and how the Moroccan Americans are striving to continue Amazigh hospitality in their
Utah homes, and (3) Utahns married to
Moroccan Americans concerning the practice of Amazigh hospitality in their
homes.
Hospitality* Comments by Utahns, who have
visited Morocco
Questions asked:
1.
How did the people you visited in Morocco
demonstrate hospitality towards you?
2.
What impact did their hospitality have on you?
3.
How is the hospitality of the culture you
experienced in Morocco different from or similar to hospitality in your own
country?
*Hospitality is defined as: The friendly
and generous reception and entertainment of guests, visitors, or strangers. In
other words, how did they take care of you?
While the comments are based on the above general questions, all
interview replies are grouped by using one of Ibn Battuta’s six components of
14th century Amazigh hospitality. If a hospitality component is listed as, “Not
reported”, it does not mean this component wasn’t experienced by the person
interviewed. It only means that it
wasn’t specifically mentioned during the first interview.
Dr. Kent Crookston
Dr. Kent Crookston is a Professor of
Agriculture at Brigham Young University.
He has resided in Morocco for an extended period of time in support of
agricultural and exchange initiatives. Dr. Crookston is highly impressed by the
Moroccan hospitality shown to him and his team while in Morocco. “My goodness I
could write a book on Moroccan hospitality. Among the things that impress
us [he and his wife, who resides in Morocco with him] is the way that people
[with little money] are so generous and welcoming.” The
hospitality components reported by Dr. Crookston, with an example or comment on
each are:
1. Friendship: It’s easy to make friends in Morocco. “When
someone calls on the phone they will not directly engage in the purpose of
their call until after asking several times how my wife is, how I am, how our
children are, etc. As they say goodbye they ask me to give their love to
my wife, wish me a good night's sleep, etc.”
2. Food and drink: The offering of nourishment and refreshment is
common towards travelers in Morocco. “In
April of this year my wife and I made two trips into the Atlas Mountains.
We stopped to ask directions and both times were invited into homes for
food and drink. Our hosts seemed so pleased that we would accept.”
3. Shelter (optional):Moroccan hospitality towards strangers is so
common and consistent, that Dr. Crookston and his colleagues have even designed
a university program that enables students to travel throughout the countryside
of Morocco, knowing they will be cared for. “Students are taken in buses to the
distant perimeter of a rural area, and dropped off in pairs. Each year a
different rural area is selected. The students have about a week [to] ten
days to make their way to a designated central gathering place. They
travel on foot with backpacks. It is understood that each night they will
find lodging and a meal with a different rural family. There is no
concern that they will not be taken in. They make no reservations, as
they do not know what they will encounter and how they might be delayed by
something they choose to observe or investigate. To my knowledge no
students have ever been stranded without a place to stay.”
4. Family-type bond is created: Dr. Crookston found many who reached out to
him as one of their own family members.
“In the cities the hospitality is also notable, but not as strong as in
the countryside. Last week I wanted to visit with a colleague about our
work. It was a Saturday. He came and picked me up. We went to
his house. His wife had prepared goodies for us. He introduced me
to his children and they kissed me on the cheek without being prompted.”
One notable story of connections that are
formed through hospitality is about Fatima, a girl who Dr. Crookston and his
wife employed during her youth, then found again when she had grown up. Many
people reached out to help Dr. Crookston and his wife find Fatima and to take
care of them as they searched through the countryside. One of the people who
helped them find Fatima was Houcaine.
Looking at a picture of the meeting, Dr. Crookston points out, “notice
how Houcaine is holding Gayle’s [Dr. Crookston’s wife’s] hand. As her host he
is taking care of her. They met five minutes earlier.” Then “one of Fatima’s
friends named Saida came along carrying a preparation of maize, with something
liquid in the center that looked like melted butter.”
Dr. Crookston and his wife shared some of
their food with the Moroccans they met: “We stopped to visit with this shepherd
on the edge of the road going back. He’s feeding one of our cookies to his
young ram.” They were struck by the
humility and generosity of those who have so little. “It seems to me that poverty facilitates
humility. And humility means thinking about the welfare of others before
worrying about oneself.”
5. Unexpected assistance: This finding that people with little money are
so quick to offer help often translates into unexpected assistance. “We have
stopped many times in the countryside to observe rural families working in
their fields. They delight in showing us what they're doing - plowing a
field, or cutting grain with a hand sickle, or building mud and straw bricks.
But they can barely wait to invite us into their homes, or sometimes
tents in the Sahara, to serve us something. It is almost embarrassing to
see how little money they have and how they are so willing, even insistent, to
share.”
6. Money (optional): Dr. Crookston and his wife look for ways to repay
generosity rather and receive money. “We
have been able to be generous in return, either with cash (which they decline
but will accept if we're insistent) or with clothing (Day, Kent Crookston interview,
May 2, 2013).”
Lt. Col
Lisa Olsen April, 29, 2013
Lieutenant Colonel Lisa Olsen, of the Utah
National Guard, oversees relations between the Utah National Guard and its
partner Morocco through the UNG State Partnership Program. She notes that,
overall, Moroccan hospitality supersedes that of her own state: “As I plan for
the Moroccan delegation to come here [to Utah] I find myself comparing how we
take care of them to how they take care of us. By far they have us beat!” The
hospitality components reported by Lt. Col Olsen, with an example or comment on
each are:
1. Food, Drink, and Décor: During
her visit to Morocco, Lt. Col. Olsen was impressed by the way her hosts, the
Moroccan Military, took care of her team.
“All the tables and rooms even when it was a tent were beautifully
decorated with flowers and fine linen. There was always so much attention to
detail. We are [were] always offered tea/coffee and cookies…[and] lunch is
always an event with several courses. There is never a time of feeling hungry.”
2.
Family-type bond is created: “The shop owners were always so friendly and
would remember us on our several visits. Generally I found all Moroccans warm,
friendly, [and] professional.”
3.
Other Components: Not
reported (Day, Olsen Interview, April 29, 2013).
Nell
Gale
Nell Gale is the
mother of Eldon Gale, who is married to Ibtissam El Fajri, who was born and
raised in El Jadida, Morocco, and now lives in Utah. Nell and her husband, Larrie, traveled to
Morocco to meet their son’s new in-laws.
While visiting, they found Moroccan hospitality exceeded what they have
found elsewhere. “I doubt very much that the
culture here [in Utah] would be as generous in taking in complete
strangers and pay for their complete stay in lodging, food and
entertainment. We have had some sweet experiences with members of our
church when traveling out of the country, but nothing like the Moroccan
Hospitality we received from Ibtissam’s family.” The hospitality components reported by Nell
Gale, with an example or comment on each are:
1. Friendship: Nell reports that they felt very welcome in Morocco and were
treated in a friendly manner by their hosts and all whom they encountered. “We were given tours of the city and they wanted
us to stay longer so they would take us to see some of the surrounding cities.
The people in the stores were very friendly and polite. We were not approached
by any beggars or treated disrespectful in any way.”
2. Food and drink: The Moroccan custom of offering food to guests
exceeded Nell’s expectations. She says
of her in-laws, “That evening the family brought dinner, enough food for 10 or
12 people, when there were only four of us. Next day we thought the food
in the refrigerator would be wonderful for our first breakfast in Morocco, when
there was a knock on the door and we were being picked up to go to our host’s
home for breakfast!”
3. Shelter (optional): Nell and Larrie were offered a separate house
by their in-laws for their stay. “We stayed in one of their houses and found
the refrigerator full of food for us to use while we were there.”
4. Family-type bond is created: Nell and Larrie found that from the beginning
of their visit to Morocco, their in-laws began taking care of them as their own
family. “Our experience with Moroccan Hospitality was outstanding!
We were picked up at the airport by our daughter-in-law’s father.”
5. Unexpected assistance: Their hosts’ hospitality extended beyond Nell
and Larrie to their friends whom the hosts didn’t even know. “We had friends traveling with us and he made
sure that they were welcome to stay at their home also.”
6. Money (optional): This hospitality “went on for the next six
days that we were there. Not once did they let us take them to a
restaurant or bring something to add to the meals they serve at home.
When we were out Mr. El Fajri would not let us pay for any of the meals that
were bought. Even the stamps and cards that I needed to buy were taken out of
my hand and told, ‘I will take care of these’ (Day, Nell Gale interview, April
29, 2013).”
Larrie Gale PhD
Dr.
Larrie Gale is the father of Eldon Gale, who married Ibtissam El Fajri, who was
born and raised in El Jadida, Morocco, and now lives in Utah. Larrie, like his
wife Nell, was impressed by the hospitality offered during their stay in
Morocco to meet their new in-laws. The hospitality components reported by Dr. Larrie
Gale, with an example or comment on each are:
1. Friendship: Larrie and his wife were offered a level of hospitality that
they were not used to experiencing and stated, “It was a little embarrassing for us, since our
Moroccan family wanted to help us with everything, feed us very well every few
hours, and transport us to interesting places—to see to it that our day stayed
filled with activities they thought we’d enjoy.”
2. Food and drink: The quantity and
quality of food prepared for guests rivaled that traditionally offered once a
year during an American Thanksgiving holiday feast. “The meals they prepared were exceptional—like
a thanksgiving meal in the States—every few hours.”
3. Shelter (optional): It is not uncommon
for Moroccan hosts to offer a separate home for guests. “They hosted us in their beach house and kept
the home pleasantly cared for, including a well-stocked refrigerator.”
4. Family-type bond is created: Family-type bonds were easily created as
Moroccans reached out to even complete strangers and treated them as they would
their own family. “We were met by relatives [parents of our daughter-in-law],
new to us, who live in Morocco. . . .” “They were more than attentive and saw to
our every need.”
5. Unexpected assistance: Larrie’s wife, Nell,
was taken in by the women as one of the family.
“The women took my wife shopping, did her nails, wanted to help
with her hair, and in every way treated her like royalty.”
6. Money (optional): Moroccan hosts
typically look to take care of every need of their guests—even purchasing items
in which they show an interest. This was
new for Larrie and Nell, and they worked to adjust to this high level of
hospitality. “We
learned to not even show interest in some postcards since they would insist on
buying them for us!”
Hospitality
Utah vs. Morocco: The degree of generosity exhibited in Morocco was beyond what
Larrie and Nell experienced in their own country. “Occasionally, [it made] us uncomfortable, since
we didn’t know how to respond. We didn’t want to take advantage of such
friendly, ongoing reception, but neither did we want to offend by denying their
offers. We hope to return such favors one day, when Moroccans visit us in the
States. We have been shown what hospitality can look like and want to emulate
that example (Day, Larrie Gale interview,
April 26, 2013).”
Caren Frost, PhD
Dr. Caren Frost is Director of Global Social Work at
the University of Utah. Caren did her
PhD dissertation in Morocco, and travels regularly to Morocco for her work. On
each trip, she finds the Moroccans hospitable. The hospitality components reported by Dr. Caren
Frost, with an example or comment on each are:
1.
Friendship: Moroccans are “very kind and generous people.”
2.
Food and drink: “Whenever I visit, they invite me to their homes and
provide me with excellent food.”
3.
Shelter (optional): Not
reported
4.
Family-type bond is created: Caren reports, “Being able to go home and eat lunch
at home was always an activity I looked forward to. Visiting during the afternoons is a wonderful
event that allows you to see what everyday life is like in Morocco. So I
used to look forward to my afternoons with my Moroccan friends and family.”
5.
Unexpected assistance: “They are careful to ensure that I am comfortable
and that I have what I need for a pleasant stay.”
6.
Money (optional): Not
reported
Hospitality Utah vs. Morocco: “In the U.S., we do not really take the time to
invite visitors from other countries to spend time in our homes. It seems
like an invasion rather than a comfortable event for getting to know someone
better. It always seemed to me that Moroccans really enjoy having people
in their homes, but Americans do not feel the same way. For Americans,
people have to make an appointment to visit (Day, Caren Frost interview, May 10,
2013).”
Greg
Coy
Greg Coy is a BYU Arabic and film student who traveled
on scholarship to Morocco in 2012. He
lived in Rabat for two months, and traveled to other parts of Morocco as well.
Greg formed some of his closest friendships in his life with his Moroccan
friends. The hospitality components reported by Greg Coy, with an example
or comment on each are:
1.
Friendship: Moroccans
are “generous with their time. They take
time to develop friendships with visitors, and [they] share what they have.”
2.
Food and drink: “Moroccans
show hospitality by taking foreigners around town and to cafes to talk.”
3.
Shelter (optional): “Moroccans often invite foreigners to
their home, if they have one.”
4.
Family-type bond is created: “I have friends in
Morocco who are like family. One friend
is like my brother, Yousef. This is not
usual for me. I typically don’t have a
lot of friends like this. There are
strong personal connections there based on mutual understanding and mutual
respect.”
5.
Unexpected assistance: “One older shop owner walked me all the way down the street to find
a shop for an earphone splitter, rather than simply pointing the way. This is a typical gesture of hospitality in
Morocco. In general, Moroccans give of what they have generously, not
begrudgingly, they want you to have it.”
6.
Money (optional): Greg found that hospitality varies by person and by area. In
Rabat, in the poorer areas of town where he lived, Greg found that people
genuinely reached out as friends. In Marrakesh, at the markets, “people
seemed more interested in getting foreign guests to buys their goods than developing
a friendship. When making money is involved, hospitality seems to decrease
(i.e. being a tourist in a Marrakesh market).”
Hospitality Utah vs. Morocco: “Moroccan society facilitates spontaneous
hospitality, where people reach out to help strangers; while here in Utah, we
often do not reach out to strangers and sometimes even need a ‘program’ like
the Utah Council for Citizen Diplomacy to facilitate hospitality. We
often do not spontaneously invite people to our homes. We tend to be more
guarded. Morocco has small shops along walkable roads, whereas we have large
Walmarts to which we drive in cars. Utahns/Americans often have more in
material gain and have a lot to give, but can be less likely to share
spontaneously with foreign visitors (Day, Greg Coy
interview, Feb 9, 2013 and March
11, 2013).”
Hospitality*
Comments by a visiting Morccan Journalist Utah and Moroccan Americans living in
Utah
Questions asked:
1. Where are you from in Morocco? What were
your impressions of Utah/USA before coming here?
2.
How do people in
Utah demonstrate hospitality towards you / visitors / residents from other
countries?
3. What impact does their hospitality have
on you?
4. How is the hospitality of Utah different
from / similar to hospitality in your own country?
5. How has your
Moroccan hospitality helped you as a host or hostess when people visit
your home?
*Hospitality is defined as: The friendly and
generous reception and entertainment of guests, visitors, or strangers. In
other words, how did they take care of you?
While the comments are based on the above general questions, all
interview replies are grouped by using one of Ibn Battuta’s six components of
14th century Amazigh hospitality. If a hospitality component is listed as, “Not
reported”, it does not mean this component wasn’t experienced by the person
interviewed. It only means that it
wasn’t specifically mentioned during the first interview.
Mohammad Sbia, PhD - April 18, 2013
Dr. Mohammad Sbia
was born and raised in Marrakesh, and came to Utah in 2000. He founded the Salt
Lake City, Utah-based Zahra Charity to raise the funds to build a
neuro-rehabilitation center in Marrakesh. Overall, Dr. Sbia has found Utahns to
be very hospitable and friendly, even to the point of forming family-type
bonds. He compares the two major
religions—Islam of Morocco and Mormonism of Utah, to be very similar to one
another, and to promote hospitality. The hospitality components reported by Dr. Mohammed
Sbia, with an example or comment on each are:
1.
Friendship: Mohammad’s
experience in Utah from the beginning was “extremely wonderful.” He found Utahns to be very friendly, and
“thanks to the Olympics, it helped to bring a diverse population into the
space.”
2. Food and drink: “We visited a lot and had so many dinners
together, [my mother and my American mother Dee] went shopping together and had
holidays together. It is wonderful when
you have interactions at the basic level with no expectations and no fear and
you just come together.”
3.
Shelter (optional): He
usually provided his own shelter.
4. Family-type bond is created: When Mohammad’s mom came to Utah to help his recovering brother
with rehabilitation, she got to meet Dee and they quickly made friends. “I don’t know how they became such close
friends. My mom doesn’t speak English
and Dee, who has become my ‘American mom’ doesn’t speak Arabic, but they became
close. My mom was here for two years. In
Utah, people are keen to share with you their family and home and spend time
with you. I have an American family, an American mom and an American
grandma. On Thanksgiving and Christmas,
I would be in a lot of trouble if I don’t show up to their celebrations or call
ahead to excuse myself.” “How has
Utahan hospitality impacted me? To me it is a very simple question: Am I going
to stay here or not? I stayed, so it definitely had a positive impact on
me.”
5. Unexpected assistance: Mohammad finds the Mormon religion to be very
similar to Islam. “Islam is against
sexual relationships before marriage, divorce, and drinking alcohol. In Islam, we do not neglect or go after other
people for their beliefs. Islam is inclusive of other people of other
religions. Family is very important in
Islam--taking care of your family is the key. All of these things are also true
in Mormonism.”
6.
Money (optional): Mohammad needed help paying the medical bills
for his brother, and found generous assistance. “I met with Dee, who later
became my ‘American mom’—she is the one in charge of the charity program at
Intermountain Health Care (IHC). When I
came with my brother for expensive medical treatments, I couldn’t keep up with
bills or get insurance. The only way I
could do it was to pay cash and I hit the wall.
One idea we tried and were very successful with was to find a hospital
which did charity and IHC did. Dee Egan
was in charge of the program. She said,
“We can take a look at it because you have the right profile.” A couple of
weeks later, Mohammad’s brother was on the program, and received a lot of
care--more than $200,000.
Hospitality Utah vs. Morocco: Compared to Morocco, Mohammad finds both
similarities and differences with hospitality in Utah. “American hospitality
and Moroccan hospitality both value the newcomer and are good at integrating
them. The USA in general is a bit better
than Utah, but Utah is making good progress--tremendous progress over last 20
years. Both cultures are open-minded,
not closed to the stranger who is different, and willing to embrace the
newcomer (Day, Mohammed Sbia
interview, April 18, 2013).”
Nihal Amarir MBA – April and May 2013
Nihal Amarir was “born and raised until the
age of 21 in Marrakech (mur(n)akush—‘Land of God’)”, Morocco. Even now, each time she returns, she is
“amazed” by the growth and the beauty of the city. The
hospitality components reported by Nihal Amarir, with an example or comment on
each are:
1.
Friendship: During
her first trip to the USA, she had a difficult experience in New York City
trying to get help and feeling that she was alone. However, when she came to
Salt Lake City, she felt a huge difference right from the beginning. “People are more calm and friendly, even
airport police, so I felt home from my first step in SLC, UT.”
2. Food and Drink: not reported
3. Family-type
bond is created: Living
in Utah, Nihal’s experience with hospitality continued to increase. “After
going out, talking to people, working and all, I totally got more confidence
that Utah is a good state and people in Utah were so friendly in general, I
succeeded to speak English and make friends and be promoted in my job and buy a
home in the first 5 to 6 months, I would say that first of all because of my
flexible personality, second because of the people in Utah and something that I
would add here and I strongly highlight it is because of the religion in Utah,
it is helping the society and people to be together, to forgive, to interact
with others, to respect family …. The best place to raise kids really. I’m now
in California due to work and family but I can tell you how much I wish that I
can come back to Utah to live there.
4. Shelter
(optional): Not reported
5. Family-type bond is created: Nihal finds great similarities between Utah and Morocco. “I would say that Utah compared to other
states is very close to Moroccan hospitality, because of keeping the culture,
the traditions and the religion. . . . Morocco is an open country, but it is
still taking care of culture, tradition and religion and that is how I see
Utah.
6. Money (optional) : Not reported
Moroccan hospitality
traditions kept in Utah: Nihal kept many of her Moroccan traditions here in Utah, including
Moroccan holidays. Nihal imported Moroccan handmade products, which allowed her
to cook and eat Moroccan dishes, and use Moroccan home decorations (Day, Nihal Amarir
interview, April and May 2013).
Khadija Hassani
Khadija Hassani, a Moroccan journalist, was
hosted by Andrea Curtis, in Bountiful, Utah through the Utah Council for
Citizen Diplomacy (UCCD) program. This
was a mutually beneficial experience for both Andrea and Khadija. Andrea has
never been to the Middle East, and described herself as “knowing little” about
it. During the dinner at her home in
which she hosted Khadija, Andrea learned many things that turned her prior
conceptions upside down. Among these,
was the understanding of the extent to which women could actually participate
in education and professional pursuits right beside men. Prior, she had not realized this. Andrea
said: "What I know about other cultures is often what someone else wants
me to know. The UCCD gives me the opportunity to find out what I want to know
for myself by meeting people and gaining perspectives that we don't get in the
media." The hospitality components reported by Khadija Hassani, with an
example or comment on each are:
1. Friendship:
The people that Khadija visited in Utah were “very friendly and
generous.”
2. Food and drink: “They
wanted to know more about our countries and our culture. After that, they
invited us to dinner.”
3. Family-type bond is created: During her visit, Khadija noticed the
similarities among family bonds in Morocco and Utah. “Before meeting Andrea
(Bountiful resident, UCCD host) and her parents, I was thinking that the
American people didn't have a sense of family… I saw how Andrea takes care of
her father and mother. That's something that the American people share with
Moroccans. The father invited us (my friend and me) to visit his garden,
he was very proud to show us his trees full of fruits and he gave us all
explanations about his hobby--gardening. It was very amazing. After that,
he invited us to meet his wife, his daughter and her friend. And we have
a friendly discussion, before diner and while eating and after. It seems
like we knew each other a long time before.”
4. Shelter
(optional): Not reported
5. Unexpected
assistance: Khadija’s new friends in Utah understood and were
sensitive to her customs within Islam.
“Since it was Ramadan, and we were fasting, they respected
that and the hour of dinner was adapted for us. They also took care
to avoid any meal which is forbidden by our religion such as alcohol and
pork. It was great and I appreciated that. Another thing:
Andrea told me that if I want to pray, she can arrange a
place for me to do it. After dinner, she drove us to our hotel. And before
that she offered us a little gift, as a souvenir of Salt Lake City.”
6. Money
(optional): Not
reported
Hospitality Utah vs. Morocco: Utahan hospitality has a great impact on
Khadija as it was “very generous and friendly.” She appreciated especially that
Utahns “are open to other cultures and they are usually inviting
people in order to discover their culture and know more about
them. They try really to know more of our culture and show that they
respect it.” Khadija finds the hospitality of Utah to be similar
with Morocco. “Moroccan people are also generous and friendly. We like to
invite other people and share with them the pleasure of discussing and eating
together. It's a habit you can see not only with rich but even poor
people. We respect other cultures and religions too (Day, Khadija Hassani interview,
February and April 2013).”
Ibtissam El Fajri
Ibtissam El Fajri was born and raised in El Jadida,
Morocco. She met and married Eldon Gale, a native Utahn, and they now live in
Salt Lake City. The hospitality components reported by Ibtissam El Fajri, with an
example or comment on each are:
1. Friendship:
“My dad always taught me to treat the guests
the best. Hospitality in Morocco is not about the food, it is more about taking
care of people. My dad invited many people and my mom got overwhelmed.”
2. Food and drink: Large
family and friend gatherings are common in Morocco. Ibtissam says, “I have
cooked for 70 people before.” “[As a
guest attending these events in Morocco], it could be considered an insult if
you ask ‘what can I bring?’ You can just
bring something and it won’t be rejected because they know it’s from the heart.
[In Morocco] we take gifts, but usually not food.”
3.
Shelter (optional): Ibtissam’s parents provided shelter for people from around
the world. “People from Belgium and all over came to our house.”
4. Family-type bond is created: Moroccans
who come to Utah find the same thing that Utahns who traveled to Morocco find:
family care for one another and bring others into their ‘family circle’ and
care for them as well. “I expected
hospitality in Utah to be different than what it really was because of the
movies. I thought people didn’t care
about family or each other. But when I
met my future husband’s family who are Utahns, I really felt at home and saw
that they all cared about each other and reached out to new people.”
5. Unexpected Assistance: “To my
dad, there is no difference between family, friends, or strangers. My
grandmother would [also] give whatever she had to anyone. It is an Arab tradition that extends beyond
Morocco.”
6.
Money
(optional): Not reported
Changes in Moroccan hospitality:
Ibtissam notices that
hospitality traditions in Morocco are changing to some extent. “It is a
requirement to take care of people who are in need. Also it is a requirement to
take care of neighbors up to seven homes away from ours. We have been very close, but it is becoming
more divided now. Cities are growing and hospitality is decreasing (Day,
Ibtissam El Fajri interview, April 27, 2013).”
Amine
El Fajri
Amine El Fajri was born and raised in El Jadida,
Morocco. He met and married Stacey, a native Utahn, in Salt Lake City, where
they now live. The hospitality components reported by Amine El Fajri, with an
example or comment on each are:
1. Friendship:“Hospitality
dates back early in the ages, it is a custom thing. The guest is precious. We have to take care of him.”
2. Food
and drink:“In Morocco, the first things they give are mint tea and
sweets. Mint tea is a traditional drink.”
3. Shelter
(optional): “There is a special place in the house just for guests. They have an assigned room just for
guests. They want to make sure their
guests feel comfortable.”
4. Family-type
bond is created: Amine
continues to practice the hospitality taught to him by his parents. “The
hospitality we learn in Morocco is a background heritage that we can’t
lose. We practice it here in Utah.”
5.
Unexpected assistance: “My dad was like someone
who is a great example for hospitality because he had many guests through his
job.”
6.
Money (optional): Not reported (Day, Amine El
Fajri interview, April 27, 2013).
Laila Lamani
Laila is a Moroccan Arabic and French Instructor now
living in Utah with her Palestinian husband and two young children born in
Utah. The
hospitality components reported by Laila Lamani, with an example or comment on
each are:
1. Food and Drink: Laila brought the
Moroccan custom of sharing food with her to Utah. ‘Whenever I am eating, I
cannot do so without sharing with the people around me. If I am eating in
my classroom, and someone walks in, I offer some of my food. Students
often come in because they know I will share. I feel such a need to share
that I would even offer them half of the hamburger I already took a bite of.
Now I make sure I bring things like chips just so I have something easy
to share.
2. Other Components: Not reported (Day, Laila Lamani interview, May 11, 2013).”
Comments by two Utahns, who are married Moroccan
Americans, on Amazigh hospitality
Eldon
Gale
Eldon Gale is a
native Utahn, and is the husband of Moroccan Americans Ibtissam El Fajri. The
hospitality components reported by Eldon Gale, with an example or comment on
each are:
1. Friendship: My Moroccan
wife, Ibtissam, and I lived with my Mormon Christian parents and she saw the
Relief Society women’s organization of our church in action taking care of
people when they were sick, etc. and found it to be just like people do in
Morocco.
2. Food and drink: “When my
Moroccan sister in law, Maha, came to the United States she was surprised that
everyone had their own plates at meals.
In Morocco, people share.”
3. Shelter (optional): Not reported.
4.
Family-type bond is created: “There is an instant network of people to help in
the Mormon Church.”
5. Unexpected assistance: Eldon
observed that sometimes unexpected assistance can be misinterpreted and not
appreciated. “When my Moroccan wife kept trying to offer food to a friend here
in Utah (because that’s what she was taught in Morocco) the friend got mad
because she thought Ibtissam was trying to make her fat (Day, Eldon Gale interview, April 27, 2013).”
6. Money (optional): Not reported
Stacey
El Fajri
Stacey El Fajri is a
native Utahn, and the wife of Moroccan American Amine El Fajri. The
hospitality components reported by Stacey El Fajri, with an example or comment
on each are:
1. Food and drink: As a Utahn, Stacey
has noticed differences between Moroccan and Utahn hospitality with food. “If you go to a Moroccan’s house, you better
be hungry, because they don’t take no for an answer.” “Being married to a
Moroccan, now I feel strange if I don’t offer guest water. In Utah, we don’t typically offer refreshment
when people come to our home. In our culture we have to plan ahead to shop and
cook for a lot of people because we’re not used to doing it. We ask, ‘What can I bring?’ hoping they say
‘nothing!’ We ask, ‘Are you sure?’ hoping they say, ‘We’re sure! You don’t need
to bring anything.’ My husband and his sister have no problem or stress because
they cook for lots of people all the time (Day,
Stacey El Fajri interview, April 27, 2013).”
2. Other Components:
Not reported
Conclusions
This
paper concludes: 1) the six-component hospitality profile mentioned by 14th
century explorer Ibn Battuta, with selected component support by 7th
century hospitality folklore and historian Ibn Khaldun, can be used to evaluate
21st century Amazigh hospitality in Morocco and in the homes of Moroccan
Americans living in Utah, 2) the Amazigh hospitality in 21st century
Morocco usually matches the six-component hospitality profile, based on
interviews of Utahns who have visited Morocco, 3) Moroccan Americans living in
Utah recognize a similarity between Amazigh hospitality in Morocco and Utah
hospitality, but often rate the hospitality in Morocco and in their homes in
Utah stronger than most Utahn hospitality, based on interviews of Morocco
Americans, and 4) the Moroccan American hospitalities of friendship, food and
drink, and family-type bonds in their Utah homes are similar to those
hospitalities in Morocco, but the strength of shelter, creation of a family-type bond,
unexpected assistance, and money vary in intensity depending upon the
hospitality offered in each Moroccan American home.
Recommendation
It
is recommended that the 14th
century six-component hospitality profile of friendship, food and drink, shelter
(optional), creation of a family-type bond, unexpected assistance, money
(optional), mentioned by 14th century Explorer Ibn Battuta with
selected components mentioned by Historian Ibn Khaldun be expanded to include
other significant hospitality components for comparing pre-14th
century Amazigh hospitality and 21st century hospitality in Morocco,
Utah, the USA, and the world. Examples
may include the host’s respect for the visitor’s culture and religion, and
attempts to speak the visitor’s native language. There should also be follow-up
questions to all hospitality component that are noted as, “Not reported” and
are not the two optional componets of “shelter” and “money” to discover if the
Amazigh hospitality component exist and/or if it’s “first response” intensity
differs from 21st century Moroccan hospitality in Morocco.
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Gale, Larrie, Personal
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Gale, Nell, Personal
interview by Jane Day MA, April 26, 2013
Hassani, Khadija, Personal interview by Jane Day MA, April 2013
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Julien, Charles-Andre, trans. History of North Africa, by John
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Lamani,
Laila, Personal interview by Jane Day MA, May 11, 2013
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Olsen, Lt. Col. Lisa, Personal interview by
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Sbia PhD, Dr. Mohammed,
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