The
Mosaic Culture Elements of Family, Education, Religion, and Hospitality, with
their Contributions to Peace in Morocco
Keith
W. Martin PhD
Honorary
Consul of the Kingdom of Morocco in Utah
Deborah
A. Martin Erickson
Synopsis
Morocco is a mosaic of the culture elements of family, education, religion, and hospitality, which contribute to peace in Morocco. The interaction of these elements is examined by personal experiences, reviews of government actions, responses to “The Mosaic Culture Elements of Family, Education, Religion and Hospitality Questionnaire,” and interviews of Moroccan and Amazigh people in the State of Utah. There is also a brief personal-experience comparison of Moroccan education with education in the states of Utah, Idaho, and California. It is concluded that in Morocco: 1) The interaction of family, education, religion, and hospitality, with the addition of the country’s languages, helps to create diversity. 2) The numerous cultures, traditions, and languages combine with religious tolerance and hospitality to help create acceptance of diversity. 3) Diversity combined with Moroccan’s emphasis toward hospitality motivates Moroccan and Amazigh people to treat others as they would like to be treated. 4) When diversity and hospitality are major focuses of the Moroccan and Amazigh people, it appears that peace within the country increases.
Introduction
The “Moroccan
identity is Arab-Muslim and Berber” (Ennaji, 2016, p. 95). The “Berber identity
is defined through linguistic and cultural behaviors, land usage, and orality”
(Ennaji, 2016, p. 85). Recent reforms of King Mohammed VI influenced the
“Moroccan national identity in favor of an inclusive pluralistic approach in Berbers
and their culture are a major component of this” (Ennaji, 2016, p. 95). This
pluralism opens “the Moroccan people to the values of openness, of moderation,
of tolerance and of dialog for mutual understanding between all the cultures
and the civilizations of the world” (World
Constitution, n.d.), which creates a foundation for cultural diversity
and peace. This diversity and peace is strengthened by the interaction of the
culture elements of family, education, religion, and hospitality.
The Moroccan family
culture, with father, mother, and children, like similar family cultures,
contributes “to a future of peace” and is “essential” for educating the
community and “transmitting the religious and cultural values which help the
person to acquire his or her own identity.” (Pope John Paul, 1994). The Moroccan family was strengthened in 2004, by the
Family Code, which supports: 1) The late King Hassan II’s goal of giving
“exceptional attention to family issues,” which are “clearly manifested in all
aspects of political, institutional, economic, social and cultural life"
and focusing on women occupying a “more
prominent positions that have enabled them to participate actively in different
areas of public life,” 2) King Mohamed VI’s goal of doing “justice to women,
protecting children’s rights and preserving men’s dignity,” while adhering “to
Islam’s tolerant ends and objectives. . . and the requirements of progress and
development,” and 3) The “shared will that unites the entire nation with its leader
on the path of comprehensive reform, swift progress, and the strengthening of
the Kingdom’s civilizational enlightenment” (HREA, 2015).
The Moroccan education
culture has been an important focus for centuries. In the 14th
century, sociologist Ibn Khaldun, who had taught in the Qarawiyyin Mosque
(“Al-Qarawiyyin,” n.d.), stressed that “philosophical” and “traditional,
conventional sciences” are acquired and passed on “through instruction.” Khaldun
noted that the philosophical sciences are connected with “the very nature of
his [a person’s] ability to think” and that with instruction and thought, a
person was “made aware of the distinction between what is correct and what is
wrong” (Ibn Khaldun, 2005, pp. 342-343). The Qarawiyyin Mosque in Fes, Al Azhar
Mosque in Cairo, and Az Zaytuna Mosque in Tunis, have prepared religious
scholars for centuries in “their knowledge of Islamic principles, Islamic law,
and the Arabic language” (Martin, 1975). The Qarawiyyin Mosque is meeting some
of the demands of 21st century culture and technology by adding
French, English, and computers to their Islamic and Arabic Studies (M. Ennaji, personal
communication, April 24, 2016). In addition to institutionalized education, the
Moroccan family or home education is as formal as a father reading the Quran with
his family or as informal as a mother and/or father inviting a stranger in
their home for a good meal.
The Moroccan religion
culture is centered around Islam, the Quran, and the teaching of the Prophet
Mohammed. King Mohammed VI is “The Commander of the Faithful” and “the
Guarantor of the free exercise of beliefs” (World
Constitution, n.d.), by members of the three Abrahamic Religions (Islam,
Judaism and Christianity) and other recognized religions, in churches,
synagogues, cathedrals, and other houses of worship (Martin & Martin, 2015).
The Moroccan hospitality
culture is at the core of being a Moroccan. As early as the 14th
century, Moroccan world traveler Ibn Battuta praised the Sultan’s hospitality
above the rulers in all the countries he had visited and added Morocco “is the
best of countries” (Ibn Battuta, 1929, pp. 308-311). Today this exceptional hospitality is
experienced when visitors enter Moroccan/Amazigh homes and are invited to share
meals “with family and friends after a brief encounter” (Boyd, 2011).
The Moroccan
and Amazigh Family
Al-Israa (17:23)
وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ
كِلَاهُمَا فَلَا تَقُلْ لَهُمَا
أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا
“Thy Lord hath
decreed, that ye worship none save Him, and (that ye show) kindness to parents.
If one of them or both of them attain old age with thee, say not Fie
unto them nor repulse them, but speak unto them a gracious word” (Quran 17:23).
Families are
complex structures with multiple personalities, dual genders, and often
different goals. “Some of this complexity was recently simplified by my
granddaughter Aspen age five as she talked with her brother William age two.
Aspen said, ‘William, you are going to be a dad one day. You are going to be
tall and have a boy and girl.’ William
would be tall, because his dad is tall (1980mm). Aspen believed William would
have a boy and girl, because her family has a boy and girl. Marriage wasn’t mentioned, but assumed,
because Aspen’s parents are married” (Keith Martin, personal experience, April 14, 2016). Aspen’s story
is one example of how children make decisions using their parents as examples.
“Families are a
major focus in Islam (Laiq, 2015), Judaism (Sacks,
2015), Christianity (Pope Francis, 2015), Morocco (HREA, 2015), and the over 60 countries I’ve visited. This focus helps me make new
friends by showing most new contact a picture of my family and asking them to
show me a picture of their family. In Arabic-speaking countries it’s been
enjoyable advancing from ‘my friend (sah-bi صعابي or sadiqi صديقي)’ to ‘my brother (khoya خوياor aki أخي). Extended-family relationships are kept
active with emails, phone calls, visits, and birthdays greetings” (Keith
Martin, personal experience).
Moroccan Families
The Moroccan
family is “founded on the legal bonds of marriage, it is the basic unit
[cellule] of society” (World Constitution,
n.d.), it “plays an important role in all
social relations” (Commisceo Global, n.d.), and it is “a substantial
major component of the democratization process” (HREA, 2015). The
Moroccan Constitution "works to guarantee by the law the protection of the
family.” (World
Constitution, n.d.).
The Moroccan
Family Code (Moudawana) strengthens the family by addressing:
“Marriage:” “Engagement and Marriage,” “Capacity and Tutelage in Marriage,
“Marriage Impediments:” “Permanent Impediments” and
“Temporary Impediments” (HREA, 2015).
This
Code is “one of the most progressive laws on women's and family rights in the
Arab world, which will see polygamy almost completely eradicated,” marriage age
raised “for girls from 15 to 18 and give wives ‘joint responsibility’ with
their husbands in family matters.” The Code certifies that “emancipating women
is not against the Shariâ” (Ennaji, 2004). In 2012, Professors Ennaji
and Sadiqi noted that “the family law protects women’s rights and guarantees
them equality with men, but the manner in which the reform has so far been
implemented is extremely knotty” (Ennaji and Sadiqi, 2012, p. 19). In a 2016 update, Professor Ennaji noted, “There is
less resistance in the villages to the Family Code, and less than 1% of
Moroccans follow polygamy, and roughly 10% have abusive family homes
(domestic violence)” (M. Ennaji, personal email, April 24, 2016).
The Amazigh Family and Language in
Morocco
The Amazigh
family’s national recognition increased after the 2011 Constitution made Berber
“an official language (alongside Arabic) and reinforced the presence of this
language in education and media” (Sadiqi, 2011). “Today,
Berber music is utilized as a large-scale form of communication. Indigenous
Berber youth have produced hundreds of poems and songs on domestic recorders
and distributed them addressing themes such as injustice, poverty, corruption
and traditional values” (Ennaji, 2014, p. 97).
The importance
of the Amazigh and other languages in Morocco was expressed by Professor Sidiqi
in a response to a question on Berbers for a presentation
on ‘Arab, Berbers, and Pirates’ at the University of Utah. She stated, “I would
say that language is the strongest icon of Berber identity. I believe that
identity is complex, multi-layered and flexible (moving). I feel I am at the
same time Berber, Muslim, a bit Arab, and universal. There are times when one
of my ‘identities’ is in the foreground and times when it is in the background. This depends on many variables: place, time,
audience, etc. For example, I feel more Berber in my village than in Fes, I
felt universal during my year in Boston, I feel Arab and Muslim when I use
Standard Arabic, I felt very Arab and Muslim when visited Jerusalem and entered
the Great Mosque. I like all these identities; Berber is my mother tongue,
Standard Arabic and French were imposed on me at school, but English is a
language I chose. I am enriched by all this. Identity is a tricky issue.” (F.
Sadiqi, personal email, November 13, 2010).
Promoting
the Amazigh Culture in Morocco. Culture
promotion is accomplished by many yearly national events, which address Amazigh
language, history, arts and other cultural elements. Among these events are: 1) The 2966, Amazigh New Year (Yennayer) was
celebrated “with various succulent dishes” and other activities on January 12, 2016, (Arbaoui, 2016). 2) The 2016, World Sacred Music Festival focused on “Women
Founders” and “paid tribute to Moroccan women who have left their mark on the
country's history.” Included with these women was Fatima El Fihriya, who
founded Qarawiyyin Mosque as “a centre for Islamic education and religious
study” and “Kenza al-Awrabiya who helped secure unification of the Amazigh and
the Arabs” (Salameh, 2016), and 3) The Amazigh Culture Festival,
which discusses the “Amazigh civilization and heritage in North African
culture, Amazigh identity and writing, social representations of cultures and
religions, dialogue between cultures, prevention and resolution of conflicts,
as well as the role of alliances of cultures and religions in maintaining
peace.” One goal of the festival is “to make cultural diversity a lever for
economic, social and cultural integration” (Ennaji,
2015).
Promoting
the Amazigh and Moroccan culture in Utah. Relations
between Morocco and Utah and the promotion of the Amazigh/Moroccan culture with Utahans is
done by many people and organizations, which includes: 1) Moroccan and
Moroccan-Americans living in Utah, 2) Morocco’s Ambassador to the USA and Keith
Martin, the Honorary Consul for Morocco in Utah, 3) The Utah Morocco Alliance, 4)
The Utah National Guard and the Moroccan Military, 5) Moroccan-American Dr.
Mohammed Sbia, who sponsors a neuro-rehabilitation center in Marrakesh with
help and exchanges between Morocco and Utah, 6) LDS Charities that has a
humanitarian service projects in Morocco, 7) Business exchanges, and 8)
University professor and student educational and language visits to Morocco
(Martin and Day, 2014, pp. 131-148).
Moroccan
Education
Morocco’s secular and religious education
institutions help students prepare to contribute in the Moroccan community. The
secular schools include “Primary” grades one to six (ages six to twelve),
“Middle” grades seven to nine (ages twelve to fifteen), “General Secondary”
grades ten to twelve (ages fifteen to eighteen), and post-secondary schools, which
include technical schools and universities. Morocco’s secular universities
(“Universities in Morocco,” n.d.) are similar to universities in Europe and the
USA. Post-secondary religion schools include
The Qarawiyyin University, which is “one of the leading education and
spiritual centers of the Muslim World” (“Morocco Education,” n.d.). In Morocco,
religious classes and references to Islam
can be included in all class discussions and course offerings. In the secular
schools in the USA, religion classes and reference to religion cannot be
included in class discussions and course offerings. However, in many USA States, including Utah,
religion classes are available to middle school and high school (grades
seven to twelve), outside the school building, but during
the school day (“Seminary,” n.d.),
through “Released Time” programs (“Released
Time,” n.d.).
Being a Student
in Morocco
Example of Amine El Fajri. Amine grew up in El Jadida but lives in Salt Lake City, Utah. He
went to a current education program, which can be compared to his father’s
education program to illustrate the changes in the Moroccan educational process.
Amine states, “I completed my primary and secondary studies at a public school
in El Jadida and attained my Baccalaureate in 2000. The
majority of my classes were taught in both Arabic and French. Social studies:
Islamic studies, national identity... were in Arabic. Technical disciplines and
science studies: mathematics, physics, chemistry, biology… were all taught in
French. I obtained a bachelor's
degree in
International commerce at the High school of business in Tunisia in 2005. I
also frequented the National school of Management in Tangier and obtained my
first Diplôme d'Études Supérieures (DES) in Marketing and International
Commerce. After my baccalaureate, all my university classes were taught in
French. I moved to U.S in 2007 and obtained my MBA at Stevens Henager College
in 2009. My research paper dealt with the free trade agreement between the
Kingdom of Morocco and the U.S. Studies in U.S were all taught in English.”
Example of
Mohamed El Fajri (Amine’s father). Mohamed went through an l’enseignement original education
program. Amine states, “My dad frequented Kuttab (Arabic: الكتَّاب Kottāb ),
which means “school” in Arabic, as his elementary school. He learned reading,
writing, grammar and Islamic studies such as
Quranic recitation, other practical and theoretical subjects were also taught
only in Arabic. Kuttab is an old-fashioned method of education in Morocco and
Muslim majority countries, in which a sheikh teaches a
group of students who sit in front of him on the ground. The curriculum
includes Islam and Quranic Arabic, but focused
mainly on memorizing the Quran. With the
development of modern schools, the number of kuttabs has declined. Amine
and his father’s education experience demonstrates the changes that are taking
place in Morocco as it increasingly moves from l’enseignment original
program to the Enseignement Fondamental and L’Enseignement Secondaire,
which Amine experienced in El Jadida, Tangiers, Tunisia, and the USA” (A. El
Fajri, personal email, May 22, 2016).
USA Education
Being a Student in the USA
Students in the United States receive free education from
kindergarten to 12th grade, ages 5-18. Private schools are also available,
but parents pay tuition. School is traditionally taught in English; however,
many states offer dual immersion programs where students are taught in English
and also in a second language, such as Spanish, French, or Chinese (Wood, April
29, 2016).
Religion is not
taught in primary or secondary school, but in the state of Utah students are
given special permission to attend religion classes during school hours at
churches located within walking distance of the school Concerning teaching religion as a Professor of
Education at Salt Lake Community College, Trisa said, “Religion could only be
mentioned in the classroom when it related to a historical concept like the
Pilgrims coming to America. There was no in-depth discussion of specific
religious concepts in the education classes I taught” (T Martin, personal
communication, June 29, 2016).
College tuition
and scholarships are also available to high performing students and to children
from low income families. The government
also offers tuition to students receiving advanced degrees in science, math,
engineering or technology also known as STEM.
(Debbie Erickson, personal experience, October 14, 2016)
Being a
Teacher in USA
Being a
teacher differs greatly depending on the area.
Schools are funded by property taxes, so there is a large disparity of
funds even within the same city. This often leaves schools in poor area with
less funds for school supplies and money to pay higher quality teachers. Poor
areas also have a higher percentage of broken families, parents with lower education, and other social problems.
This leads to lower test scores. Even
with the challenges Debbie remarked “While teaching in a poor area I found my
students to be bright and capable, but they had many life circumstances that
made succeeding in school difficult.
Under the Obama administration the government
has created a Common Core, which has uniform education standards for students
in the United States. It is currently being adopted by most states. The hope is to make it possible for students
to receive the same education no matter where they live (Common Core, 2016).
Although religion is not taught directly in
school, hospitality and manners are an important part of a child’s education.
Students are taught three rules to be safe, to be responsible, and be
respectful. They are also taught to
listen to others and how to talk kindly.
A greeter is often assigned to each classroom. This is a student who
answers the door and welcomes a guest into the room. While teaching in her classroom Debbie
remarked. “Children come with very different personalities, however they all need
the same thing a friend, a classroom with structure and clear objectives, and
to develop a love of learning. I found teaching manners just as important as
teaching my core subjects like English and math” (Debbie Erickson, personal
experience, June 30, 2016).
The
Moroccan Family Education
In a 2016
email, Professor Moha Ennaji addressed specific questions on media, school, and
home education that support the 5 Pillars of Islam in Morocco, when he stated,
“The 5 pillars are taught in the
home as well as in the schools, as 99% of Moroccans are Muslims.
Sometimes the 5 pillars are taught also by media and Mosques. Shahadah:
Declaration of one God (Allah) and Muhammad is God's Messenger: is taught at
home but more often at school, and in the mosque. Salat: Prayer 5 times
a day is also taught at home but more often at school, and in the mosque.
But today, not everybody prays, and very few children pray. Some kids pray with
their parents at home. Some go to the mosque on Fridays to pray and listen to
the sermon. We don't utter words of blessings over meals. Only during prayers
or in the mosque. Zakat: Alms for poor is taught in Moroccan homes by
word and example and in schools and mosques People donate money on Fridays
in particular or during Ramadan. But Zakat is not fully practiced in the
country, because people pay taxes to the government and some believe that's
more than enough. Sawm: fasting during the month of Ramadan. Fasting is
more widely practiced than prayers in Morocco. It is taught in Moroccan
homes by word and example and it is encouraged by families. Some pious
people fast also Thursdays and Mondays, some just Thursdays. But the vast
majority fast during Ramadan. Hajj: pilgrimage to Mecca. There is
less focus on this in the home. But Hajj is practiced a lot. Those who can
afford it do make the trip to Mecca at least once in their lives” (M. Ennaji,
personal email, April 24, 2016).
Questionnaire
Responses
Family and Education
The following
are responses to the question, “What are three things you learned from
your parents before age 12?” Since there were 222 individual responses received
from 50 people, only a selection of the responses is listed in this section.
Responses: a) Respect parents and family; b) The most
important thing is family love, family solidarity, and family consolidation,
where everyone knows his rights; c) Accept and love others, whatever their
color, social status, or ethnic group; d) Respect yourself; e) Adaptability; f)
Always do your best if assigned a task; g) Education is one of the most
important things in life, which doesn’t end with graduation; h) Education is a
key to everything; i) Seek knowledge as much as possible (the prophet Hadith
that is often repeated is, seek knowledge even if you need to travel to China
(China was considered the furthest country and metaphorically emphasized the
importance of efforts and sacrifice!); j) I learned from them the principles of
our religion. The main lesson that I’ve kept from my childhood is that life is
just an exam. To gain paradise, I have to keep high values of generosity,
kindness, compassion, honesty, courage, veracity and humanity. I learned
to always be honest and sincere with people; k) To worship Allah by praying and
having good manners towards people and animals; l) I learned from my mother
that I should be nice with people and help them whenever they need my help; m)
Altruism (selfless help for others); n) Different things related to religion: how to pray, how to fast,
what should we do as a Muslim, respect other religions; o) Love each other and
live in peace with everyone; p) Treat others as we want to be treated; q) Our family is our first priority; r) Our
religion is peace. My dad taught us that religion is simply how we humans treat
and deal with each other; s) I learned that man and woman are equal in rights;
t) Never ever do anything that causes people to complain about who brought me
up; u) Lending a hand is better than an idle hand; v) Share what one has to get
more.
Religion and
Religious Tolerance in Morocco
Quran:
Surah al-Hujurat – Verse 13
يَا أيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن
ذَكَرٍ وَاُنثَی وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ
أكْرَمَكُمْ عِندَ اللَّهِ أتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
13. O people! We have created you
from a male and a female and made you into nations and tribes that you may know
one another. Indeed, the most honorable of you with Allah is that [one] who
fears Allah. Indeed, Allah is Omniscient, All-Aware.
Commentary: “The Islamic faith rejects all
racial, political, ethnological, tribal, geographical, economic, intellectual,
cultural, social, and military segregations and places fear of God as the
standard for distinction between virtues and vice” (Quran: Surah al-Hujurat
Verse 13, 2016).
Religion in Morocco
Morocco’s
national religion is Islam. Islam shares rich and respectful historical roots
with two other Abrahamic Religions: 1) Islam was introduced in Morocco in 680 AD by
Uqba ibn Nafi, an Umayyad general in Damascus (“Islam in Morocco,” n.d.), 2)
Judaism was introduced in Morocco “over 2500
years” (“Judaism in Morocco,” n.d.). 3) Christianity was introduced in Morocco
over 1700 years ago, “during the Roman times, when it was practiced
by Christian
Berbers.”
Christianity “disappeared after the Islamic conquests, but became the
“second-largest religion in the country” (“Christianity in Morocco” n.d.), when
the majority of “Jews moved from Morocco to Israel” in 1948 (“Judaism in Morocco”, n.d.).
Islam, Judaism,
and Christianity have many common focuses: 1) The family is an important
religious and cultural institution, 2) The belief in “One God” is understood by
each Abrahamic religion according to their “Holy Books,” 3) Prayer is a source
of spiritual strength, 4) Fasting is
for spiritual help, 5) Giving donations is for helping the poor, 6) Reading the
“Holy Books” is for spiritual guidance and strength, 7) Being hospitable is
treating others as you would like to be treated (Martin and Martin, 2015).
Religious Tolerance
Religious tolerance is at the heart of Morocco’s supported
diversity. “I have experienced non-critical acceptance as:1) one of the
Honorary Consuls for Morocco in the USA, which has Muslim, Jew, and Christian
Consuls, 2) a friend to Moroccan and Amazigh people in many Moroccan and world
cities, 3) an attendee and speaker at five (six on July 15, 2016) Amazigh
Festivals, and 4) a friend to Moroccan-American Muslims in the USA and the
State of Utah” (Keith Martin, personal
experience). Addressing religious tolerance, one Moroccan-American friend
stated, “I truly believe that once people from different faith and/or culture,
meet and get to know each, all the fear and misconception start to dissipate.
“You only fear what you do not know” (M. Raji, personal email, March 31, 2016).
King Mohammed
VI encourages religious tolerance in Islamic Africa is by creating and
promoting an Imam Training school (Moroccan American Center for
Policy, 2015). These schools help
Morocco “stand against terrorist groups” (Martin, 2016, pp. 77-103) and build
on Morocco’s “distinguished tradition of Islamic tolerance” to train “500
Malian imams with their Moroccan counterparts to fight extremism back home
through mosque sermons and education. From their
pulpits throughout the country, they are bravely waging a war of ideas within
Malian Islam to foster tolerance and nonviolence in the country. Mali, in which tension sometimes
bursts between Muslim and Christian communities, can draw lessons from the
Moroccan model” “Morocco’s emotional, political, economic, and spiritual
connections with a rising number of countries in the Sahel and Africa’s
southwest is an opportunity for Morocco’s Western allies to grow their ties on
the continent themselves. (Ennaji, 2016,
pp. 109-10).
There are many
examples of religious tolerance in Morocco, but it is difficult to state one
Moroccan is religious and another Moroccan isn’t religious, because of the
breadth of religiosity criteria (“Religiosity,” n.d.). “For this
reason, this paper will consider that the 99% of Moroccans, who state they are
Muslim (“People and Society,” n.d.), are religious
based on the following personal-experience criteria of Moroccan Muslims I’ve
met: 1) They declare they are Muslims, 2) They express positive attitudes
towards Islam in our conversations, 3) They have participated with me in
lectures on Morocco and Islam, and 4) 100% of the Moroccan LinkedIn friends responded to the
Questionnaire request, “List three
moral values that you learned from Islam that have helped you in your life
and/or your interactions with other people” (Keith Martin, personal
experience).
Although
there is religious tolerance in Morocco, there are areas of religious freedom
and interactions that can be improved. These improvements start with education
rather than laws and require that people follow principles of hospitality,
strive to understand and respect other peoples’ beliefs, and treat others as
they would like to be treated. As this understanding and respect increases,
religion will be strengthened as a tool for peace (Martin and
Martin, 2015).
In addition to
religious tolerance, cultural diversity is also important in Morocco. Concerning cultural diversity Dr. Mohammed Sbia, who is from Marrakesh but lives in the USA, states,
“Cultural diversity is huge in Morocco. Each region (“south vs. north”), each
culture (“Arab vs. Berber”) and the components of each region and culture have
their “diversity”. “My experiences in Morocco made me more
‘opened-minded’ and helped me have an easy transition” to the USA and Utah. (Martin, 2013) The importance of culture diversity was also noted by
Secretary-General of the UN, who stated, “Cultural diversity brings vital
spiritual, social and economic benefits.” He also urged “people to take steps
in their own lives to strengthen the connections they have to each other. “A world of peace and solidarity can only be
accomplished by acknowledging and celebrating our diversity” (UN News, 2011,
May 21).
Questionnaire
Responses
Values Learned from Islam
The following
are responses to the request, “List three moral
values that you learned from Islam that have helped you.” Since there
were 205 individual answers received from 50 people, only a selection of the
responses is listed in this section.
Responses.
a) Importance of the family and recognition of role of the mother; b)
Take care of your family (wife, child, and extended family); c) Being serious with anything I am dealing
with to success and being patient whenever I am facing obstacles in any
field; d) The first word from God to the prophet Mohammed was IKRAA
which means read or study; e) I truly believe that once people from different religious
faiths and/or cultures, meet and get to know each, all the fear and
misconception start to dissipate; f) Open-mindedness; g) Kindness and helping
others; h) Belief in the One God. Allah and His Messenger Mohammed (PBUH); i)
Do not hurt people;” j) Peace and Love, k) Tell the truth and purity of
intention; l) Forgiveness, forgive quickly, not granting forgiveness only harms
you; m) Be clean and avoid drugs and alcohol; n) Be sincere, not monafiq (not
hypocritical); o) Al Aamal ibadaa (action is faith); p) Keep ones
promises and be humble; q) The act of giving and helping others. Whenever you
help people, God will reward you, even if that person did not recognize it; r) Do not lie or
steal; s) Forgive and respect parents; t) Help the poor and the orphans; u)
Responsibility, loyalty, and tolerance; v) Compassion; w) Equality of all
(men/women, black/white, Arab/non-Arab) in God’s eye; 3) Only God (with his
ultimate wisdom and justice) can judge people NOT we (human with our biases)
Hospitality
The Prophet
Muhammed teaches us how best to deal with guests. In one Tradition he says:
2/ 713- قال رسول الله صلى الله عليه وسلم:”
من كان يؤمن بالله واليوم الآخر فليكرم ضيفه جائزته. قالوا: وما جائزته يا رسول الله؟ قال: يومه وليلته. والضيافة ثلاثة أيام،
فما كان وراء ذلك فهو صدقة عليه”. متفق عليه.
“He, who
believes in Allah and the Last Day, should accommodate his guest according to
his right.” A man asked: “What is the guest’s right?” He replied: “It is to
accommodate his guest for a day and a night, and hospitality extends for three
days. What is beyond that is charity.” (JCMA, n.d.)
Hospitality is encouraged in the Quran, by the Prophet
Mohamed, and incorporated in some of the 99 names of Allah, which include: “الرَّحْمَنُ (Ar-Rahmaan, The Beneficent, He
who wills goodness and mercy for all His creatures), “الرَّحِيمُ (Ar-Raheem, The Merciful, He who acts with
extreme kindness), الْوَهَّابُ (Al-Wahhab, The Supreme
Bestower, The One who is Generous in giving plenty without any return. He is
everything that benefits whether Halal or Haram), “الْوَدُودُ (Al-Wadud, The Loving One, The One who loves His
believing slaves and His believing slaves love Him. His love to His slaves is
His Will to be merciful to them and praise them), الصَّبُورُ (As-Saboor, The Extensively Enduring One, The
Patient, The One who does not quickly punish the sinners.) (Ul Husna, n.d.)
Hospitality in Morocco
Hospitality is
an important cultural contributor for peace in Morocco. To many Moroccans
and non-Moroccans, hospitality is synonymous with the names, “Morocco,” “Moroccan,”
and “Amazigh” (Martin and Day, 2015, pp. 139-64). “I have experienced and
enjoyed varies types of hospitality from the Moroccan and Amazigh people in
Morocco and the USA.” (Keith Martin, personal experiences).
Moroccan’s and
Amazigh’s rich hospitality history was examined during the 9th Annual Amazigh
Cultural Festival in Fes, when the 21st century Moroccan hospitality
was compared to the exceptional hospitality Ibn Battuta received from 14th
century from Moroccan Sultan Abu Inan Faris in Fes (Martin and Day, 2015, pp.
139-64). Concerning this hospitality, Ibn
Battuta 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, 1929, p. 339).”
The most detailed list of hospitality services
Ibn Battuta’s reported during his visit to Damascus, where he refers to hospitality services he received from his host
Professor Nur ad-Din: 1) Friendship, 2) Food and drink, 3) Shelter, 4) Creation
of a family-type bond, 5) Unexpected assistance (paid for medical assistance),
6) Money. (Martin and Day, 2015, pp. 140-41). Today Moroccans who live in Utah practice many
of these principles. The very best Moroccan hospitality is usually only
received from Moroccan/Amazigh people in Morocco. (Martin and
Day, 2015, p. 162)
Questionnaire Responses
Hospitality
The following
are responses to the question, “What are 3 to 5 hospitality activities you did
in your home for guests . . .? Since there were 207 individual answers received
from 50 people, only a selection of the responses is listed in this section.
Responses:
a) Every Friday we used to have our lunch at home with a variety of guests,
which do not always belong to our family; b) Consider neighbors as family and
be there for them in their hard times; c Iftar during Ramadan for the
poor, dinner parties, family gatherings, and feeding the poor during lunch and
holiday celebrations; d) Hospitality for Moroccans is part of our identity and
a pillar to our citizenship. We carry it anywhere in this world and give it to
anyone who knocks the door; e) Do special things for your guests that are
meaningful for them; f) Do activities that help others; g) Hosting a new friend
visiting from another country in my home in Morocco and hosting Moroccan
parties for both Moroccans and non-Moroccans in Utah, when I’m outside of my
home country, h) Organizing dinners,
inviting American/Canadian friends to my
house for weekends, and inviting some Egyptian friends to my brother’s wedding;
i) Help old people; j) Organize dinners to increase the friend network and
connect people in need with others able to help them; k) Wow I still remember
strangers knocking at my grandmother’s house asking if they could spend a night
or two because they have nowhere to go, making couscous every Friday and
sharing it with the poor, and making what we called MAEDATO AL RAHMAN
(God’s Table); l) I helped people to understand better their mission in life,
and to acquire the necessary skills to succeed in their lives. And I organized
meetings and seminars to share ideas and exchange views about different
important social and cultural topics and I organized events and courses to
develop mutual understanding between people from different cultures, while
providing hospitable facilities and support; m) Catering that will please the
guests, making food in time for a social event, giving gifts and culture sharing
through food, clothing, and socializing; m) Hospitable for me means to share
what you have with others, which is a value I learned from both my parents and
my humble religion Islam. Hadith by our Prophet Mohamed (peace be upon him)
states: (لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه)
Meaning: None of you truly believes until he loves for his brother what he
loves for himself; n) Do Saddakka regularly
- (Charity) - Every week, we would distribute couscous and meals in the
poor neighborhood; o) Respect; p) A warm reception of guest; q) Help those in need; r) My
family (wife mainly) cooks once a week for an elderly lady and a poor family
neighbors; 2) We love to entertain our friends and share a meal at least once a
month (if possible). I just came back from Morocco, about three weeks ago, and
brought some olive oil for a few of my friends at the YMCA.
Conclusions
The diversity
of family, education, religious tolerance, and hospitality are key contributors
to peace in Morocco.
Moroccan families combine home education,
institutionalized education and religious education to teach family members
general principles relating to: 1) Family structure, values, and respect for
self and others, 2) Self-development, adaptability, hard work, hygiene, and
quality of work, 3) The value of education and language (Amazigh, Moroccan
Arabic, Standard Arabic, French, Spanish, and English), 3) Religious tolerance,
faith in Allah, Islamic principles, respect for all religions, moral values,
and religious traditions, 4) Hospitality or being the best host you can to help
all people. Morocco’s education, which combines secular and religious courses,
has similarities with education in the USA, with a significant difference being
the teaching about religion. The Moroccan family is guided by family traditions
and Islam and protected by the Moroccan Family Code and Constitution.
The numerous
cultures, traditions, and languages in Morocco, combine with religious
tolerance and hospitality to create acceptance of diversity. This diversity
combines with Moroccan’s emphasis toward hospitality, which motivates Moroccan
and Amazigh people to do for others as you would like them to do for them. When
diversity and hospitality are major focuses of the Moroccan and Amazigh people,
peace within the country increases.
In Morocco
there are many elements that strengthen and protect families, promote family
and religious values, open doors to educational opportunities and helping
others, but the success of these elements to create peace in Morocco depends on
the individual supporting these efforts. This was emphasized during the visit
of Pope Francis to New York by the lyrics of the song “Let There Be Peace on
Earth” by Jill Jackson and Sy Miller:
“Let there be
peace on Earth
And let it
begin with me.
Let there be
peace on Earth
The peace that
was meant to be.
With God our
Creator
Family all are
we.
Let us walk
with each other
In perfect
harmony. . ..” (Jackson and Miller, 2015)
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