Moroccan Rapper (l7a9ed) Relaesed from Prison after a Year for Insulting Police

Here is an article from the Associated Press (AP) by way of the Washington Post on the release of the activist rapper Mouad Belghouat. A year in prison certainly makes one reevaluate the benefit of speaking out against corruption. 
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Morocco’s rebel rapper to focus on music, studies after release from prison

By Associated Press

CASABLANCA, Morocco — A Moroccan rapper known for his protest songs said Friday after completing a yearlong prison sentence that he will be concentrating on his studies and improving his music and is unsure about further activism.

Mouad Belghouat’s angry rap songs excoriating the gaps between rich and poor in Morocco provided the soundtrack to the North African kingdom’s Arab Spring protest movement in 2011 that called for social justice and greater democracy.

But while Belghouat, known as El-Haqed or “the enraged,” was in prison, the February 20 movement, as it was known, faded away as popular ire with the state was defused by a string of reforms promulgated by the king.

“I will concentrate more on my studies — I have my high school exams to pass in June,” said a pale, subdued 26-year-old Belghouat to journalists and activists, showing only occasional flashes of his trademark irreverent sense of humor. “I played around a lot before, and in prison I discovered the importance of reading more.”

FULL ARTICLE 

Doctors Without Borders (MSF) Exiting Morocco In Protest of Anti-Migrant Violence

Here is a piece from Reuters AlertNet on the notable and significant pull out of Doctors without Borders from Morocco in protest of the violence being met by African migrants in Morocco.
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MSF reports rise in anti-migrant violence in Morocco

By Katie Nguyen

LONDON (AlertNet) - Migrants from sub-Saharan Africa have been subjected to increasing abuse, degrading treatment and violence by Moroccan and Spanish security forces since the end of 2011, Medecins Sans Frontieres (MSF) has said.

In the last year alone, MSF teams in Morocco’s eastern areas of Nador and Oujda, which border Algeria and the Spanish territory of Medilla, have treated the physical wounds of more than 1,100 migrants.

"Since April last year, in particular, we have seen broken arms, legs, hands and jaws, as well as broken teeth and concussions, amongst others," David Cantero, MSF head of mission in Morocco, said in a statement.

"These injuries are consistent with migrants' accounts of having been attacked by the security forces," he added.

In a new report, "Violence, Vulnerability and Migration: Trapped at the Gates of Europe", MSF said the European Union has over the past decade tightened its border controls and increasingly delegated responsibility for policing illegal immigration to countries that border it.

Since December 2011, there has been a "dramatic rise" in police raids on migrant communities in Morocco, MSF said, with reports of pregnant women, children, refugees and asylum seekers arrested and dumped in the no-man's land separating Morocco and Algeria.

And it’s not just security forces that are attacking migrants. MSF also blamed criminal gangs, bandits, smugglers and traffickers for widespread attacks against migrants.

Classified as "illegal" in Morocco, the predominantly West African migrants are offered little or no protection by the Moroccan state and so are attacked with impunity, MSF said.

"MSF's experience shows that the longer that sub-Saharan migrants are in Morocco, the more vulnerable they become," the report said.

FULL ARTICLE

Report on Moroccan Migrants: Skills, Destination Countries, Motivations

A new report has been released by the European Training Foundation (ETF) that sheds some light on the lives of Moroccan migrants. Here is an article about the report from the ENPI Information and Communication Support Project.
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Morocco: new report sheds light on link between skills and migration

26-02-2013

Forty-two per cent of Moroccans would like to emigrate, but only 9% have the proper information, documents and money to do so, according to the results of the largest study of migration in Morocco to date, released by the European Training Foundation (ETF) today.  Of those that did leave, 62% said they learnt a language or acquired other technical or professional skills while abroad, the survey found.

 

The study “Migration and skills” combined desk research with a survey of 2,600 potential emigrants and 1,400 labour migrants who returned to the country.

 

The purpose of the study is to contribute to the improvement of migration policies both in the EU and Morocco by providing high-quality data and analysis. The ETF has carried out similar studies in Albania, Egypt, Tunisia, Ukraine and Tajikistan (2006-08) and Armenia and Georgia (2011-12).

 

The report was released at a seminar in Rabat attended by key Moroccan institutions – Ministry of Employment and Vocational Training, Ministry in charge of the Moroccans Living Abroad - as well as the representatives of the EU and researchers.

 

Morocco has a long history of labour migration to Europe dating back several decades. Currently there are some 3 million Moroccans who have left their country and live abroad, of whom four out of ten are women. 

 

Key facts and figures from the study: 

• 42% Moroccans declare intention to emigrate; regions where highest number of people declares intent to migrate are Agadir (52%) and Marrakesh (49%)
• Only 9% of the potential migrants has proper information, documents and money to emigrate
• The main destinations are France (32% of returnees), Spain (21%), and Italy (15%)
• Moroccans prefer long-term emigration: 53% of returnees stayed abroad more than 7 years
• Economic situation is the main declared reason for migration, but the level of economic well-being doesn’t influence the propensity to migration
• Most migrants work in hotels and restaurants, in construction and agriculture
• 60% of returnees worked at the time of the survey, while only 46% of potential migrants had a job, which suggest migration’s positive impact on employability
• 31% of returnees, mainly those with higher education, benefited from training while abroad
• 62% of migrants said they learnt a language or acquired other technical or professional skills, but only one third of migrants had their Moroccan qualifications officially recognised
• Some 45% migrants worked without contract abroad, which limited their entitlement to welfare or pension
• Migration doesn’t improve the standard of living of the returnees: 74% of them were poor
• Returnees are more entrepreneurial: 26% of returnees have their own business (compared to 20% among the rest) and 20% employ workers (compared with 7% among the rest)
• There is little awareness of the government’s programmes for migrants
• Moroccans return to their country mainly for family reasons (26%); only 5% come back to invest

 FULL ARTICLE 

Moroccan Poet Abdellatif Laâbi Reading in London

The following comes to us via the poetrytranslation.org site. If you're in London, perhaps you can check it out:

Abdellatif Laâbi at The Mosaic Rooms
The Mosaic Rooms, London
Wednesday 20th February 2013 19:00

Prize-winning Moroccan poet, Abdellatif Laâbi will be joined by his translator, André Naffis-Sahely, to read from his newly published chapbook of poems and to launch his memoir, The Bottom of the Jar.

The Bottom of the Jar (published by Archipelago Books) is an exploration of Laâbi’s childhood city of Fez, Morocco, through Namoussa, his semi-fictional kindred spirit. The memoir is not only a personal account of Laâbi’s early years, but a work of great social and political import, one that reflects on and evokes the charged atmosphere during the final days of French colonial occupation of Morocco and its painful road to independence.


The Mosaic Rooms
Tower House
226 Cromwell Road
London, SW5 0SW
www.mosaicrooms.org/

020 7370 9990

Cost: Free

Revival of French Language in Morocco, Colonial or Modern?

Here is an essay, translated from LE SOIR for Worldcrunch.com about the rising interest in learning French in Morocco. 
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French Language Revival In Morocco - Colonial Nostalgia Or Bridge To Modernity?

By Hassan Alaoui
LE SOIR/Worldcrunch
-Essay-

RABAT - Along with Arabic, French has long been one of Morocco's languages. It is the language of culture; it is the flipside of our identity -- of our double identity, if you will, which is the result of a long coexistence and exchanges between generations.

Even though Morocco has been independent from French colonialism since 1956, the French language has never left our history and even less our memory. And today, while some are trying to bury the French language into a deep grave, there seems to be a revival of interest for the language.

The demand for French lessons is growing, according to Mohamed Malki. A former teacher of French and French literature for many years, Malki was later named inspector general of French at the Moroccan education ministry. “We are in a context of globalization, internationalized economy, closer relations with the EU, the development of off-shoring... and for Morocco, French is the historic bridge to Europe.”

This argument makes sense. It follows King Hassan II’s creed to open Morocco to the world.

The French Institute of Morocco (IFM) has regional offices across the country. Their classes are fully booked, and they never lack students. “Young Moroccans are more and more eager to learn French and the demand outweighs the supply.” It’s a new reality that totally contradicts those who had prematurely announced the death of the French language.

Those who are considered responsible for the slow decline of French in Moroccan schools are the Istiqlal party, a pro-independence and pro-monarchist party with conservative and nationalist views. They were the first to lead a crusade against French, while advocating massive Arabization. The Istiqlal lead its vigorous and politicized – quasi-ideological – campaign for decades. The arabization process created a rift between two opposing worlds and a new generation that can’t speak either French or Arabic properly. This rift, born of an extreme ideology, bears the responsibility of the current cultural divide that the Arab world is experiencing.

Globalization, the digital revolution, Internet and smartphones are not Arabic appendages. As sad as it may sound, the Arabic language is not in phase with the transformation of the world. Culture today revolves around new technologies -- and the new universal languages inherent to it are English and French, and pretty soon, Chinese or Brazilian...

This brings us to King Hassan II’s other paradigm: “An illiterate today is someone who only speaks one language!” The close-minded pro-arabization advocates cannot comprehend that in this new era, we need foreign languages – English or other European languages – as a complement.

When we interviewed people for this article, we realized that contrary to what we believed, young Moroccans were very eager to learn English or French. And Spanish too. For them, foreign languages are bridges to other worlds, a necessary step for a country open toward others.

Asserting cultural identity

This is about openness but also cultural and linguistic diversity. In its fifth article, the new Moroccan Constitution stipulates such a demand:

“Article 5: Arabic remains the official language. […] Tamazight constitutes an official language as common heritage for all the Moroccans without exception […] The State also preserves the Hassani culture as an integral part of the united cultural identity of Morocco.”

FULL ARTICLE

The New Leader of Morocco's Justice & Spirituality Party

Here is an article, originally from TelQuel that has been translated and republished by alMonitor. It gives an interesting glimpse into the life of Mohamed Abbadi, the new leader of the banned Justice and Spirituality Party,Adl wal Ihsaan(translated as Justice and Charity in the article below) ; although as usual in the media, the language used when discussing "Islamists" is a bit patronizing.

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Morocco’s Banned Islamist Party Gets New Leader

By: Mohammed Boudarham Translated from TelQuel (Morocco). 
Before Mohamed Abbadi succeeded Abdesslam Yassine as head of the Justice and Charity Association (JCA), he endured extensive trials and tribulations. But who is he? And how much influence does he have within the movement?

On Jan. 1, Abbadi, who is in his sixties, moved out of his home in Oujda’s ​​Beni Khairane neighborhood. He bid farewell to his neighbors and to the huge crowd that came to greet him. This iconic Islamic jurist from Morocco’s Oriental region moved to Rabat to perform his new duties.

A week earlier, JCA’s consultative council had elected Abbadi, who hails from the Moroccan Rif area, as leader. But he did not inherit the title of “supreme guide” from his predecessor Yassine. Instead, Abbadi fills the newly created position of secretary-general. Fathallah Arsalan, JCA's spokesperson, was appointed second-in-command.

“That was done for the sake of continuity, but it also shows that JCA wishes to dissociate preaching from political action,” explains Mohamed Darif, a political scientist and an expert on the movement. JCA’s new chief will follow in Yassine’s footsteps in regards to spiritual affairs, while leaving civilian matters to the political wing. Abbadi fits that profile: he has always been immersed in religion and spirituality.

An encounter with destiny

Abbadi was born in 1949 in a village called Beni Houdayfa in the Al-Hoceima region. His family was of modest means, like most Riffian people at the time. His family moved to Oujda, where the young Abbadi excelled at school. He had the Quran memorized by age 12. He received his baccalaureate in 1970 and followed that with five years of religious studies under the guidance of scholar Benseddik Abdellah, the alter ego of Mokhtar Soussi in the north. Soussi was Yassine’s teacher.

The first shock of Abbadi’s life came while teaching at an institute under the Ministry of Islamic Affairs in Azemmour. By then he had become an Islamic jurist. The ascetic Abbadi was shocked by how the youth of the city lived. He thought their lifestyle was far removed from Islam. So he turned more radical in his quest to reform the ummah through education and by the words of God and his prophet. After a stint in Safi, where he joined the Ecole Normale Supérieure, he started teaching Arabic and Islam at schools throughout the country at Settat, El-Jadida and Tangier, before returning to Oujda.

In the 1970s, he joined Tariqa Boutchichiya, where he met Yassine, the man who would change his life. “It happened in Marrakech with two other founding members of JCA, Mohamed El-Mellakh and Alaoui Slimani (both deceased),” said a young JCA member. Abbadi and Yassine began an unshakable relationship based on friendship and loyalty. JCA members would describe that relationship as “sohba” — or companionship at the time of the prophet. When Ousrat al-Jamaa (JCA’s name before 1987) was created in 1981, Abbadi was one of its founding members.

The ascetic of Oujda

After his family moved to Oujda, Abbadi earned the respect of all those who knew him. “This is a great man. At Assalam school, even the most difficult students respected him,” recalls one of his former students.

Many townspeople used to come and pray with him at the Tafoghalt mosque, or assist in the conferences he gave at schools and places of worship at Oriental’s capital Oujda. After retiring in the late 1990s, Abbadi was not seen very often. But his home on Zerktouni Avenue (one of Oujda’s main roads) remained open to anyone seeking a religious opinion, especially JCA followers, who used to gather for long sessions reciting the Quran and Awrad (poems praising the prophet).

“He is a man of science who is extremely modest. He immediately puts you at ease. His everyday life does not differ from that of the overwhelming majority of Moroccans,” said Abdelaziz Aftati, deputy from Oujda in parliament and Justice and Development Party (PJD) leader.

“He is a man of great honesty. He is frank and bold,” added Mohamed El-Herd, longtime director of the local newspaper Al-Sharq.

“Like Yassine, he has chosen to live in austerity like the ‘men of science.’ He does not complicate his life nor that of those around him,” said Omar Iharchane, member of the JCA political circle. Men of science is Islamist jargon for those who devote their lives to religious studies and eschew worldly pleasures.

FULL ARTICLE

A Good Year for Moroccan Dates

Here is a piece from National Public Radio (NPR) about an abundant date harvest this year in Morocco, alhamdulilah.  Let's hope the drought breaks and other agricultural sectors have similar success.
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Moroccans Celebrate A Bountiful Year For Date Harvest
by Jeff Koehler
January 10, 2013 1:33 PM

In the heart of the Moroccan oasis and palm grove of Skoura, west of Marrakesh, yellow and reddish dates dangled heavily from branches high above us. It's going to be a good year, a man harvesting dates said, offering me a handful of fresh, still-yellow fruit cut from the tree just moments before.

The man, holding a tamskart, a hooked knife anchored to a short wooden handle used for trimming these heavily laden branches, had just shimmied down from one of a dozen palm trees. He was paid 20 dirham, or just over $2, per tree by the family that owns them. It's a dangerous and labor-intensive job.

Whole sprays of yellow dates, as well as mounds of riper, sticky brown ones that had shaken loose from the trees were splayed across blue tarps. They were Bouskri, a favorite variety here that is dried and best when the brittle skin shatters as you bite into it. Eaten fresh, they tend to be a touch woody in taste and texture.

I had gone to Skoura in early October to catch the beginning of the date harvest. Wandering around the palm grove, everyone told me the same thing: This harvest would be better than average and much better than the previous year.

It took two months to bring in Skoura's dates. Now that the harvest is over, how did it turn out?

Those I met in Skoura were right. According to a United Nations Food and Agriculture Organization report, the country's recent date harvest was expected to be 10 percent above the average of the past five years.

That's good news for the family farmers in Skoura, who keep the dates they'll use throughout the year and sell the excess from the harvest in the town's Monday souk.

Dates hold pride of place on the Moroccan table. Hosts traditionally offer the fruits to guests with a glass of milk, especially during the year's important holidays. The fruits are eaten out of hand, used in desserts and for topping sweet couscous, but also find their way into the country's famed lamb and poultry tagine stews. The average Moroccan eats about 6 1/2 pounds of dates each year, though in date-producing areas, that figure reaches some 33 pounds.

They are also the first item eaten with the breaking of the fast during the month of Ramadan, and controversies have erupted over where dates were imported from to meet holiday demands. About half of all dates in Morocco are eaten during this holiday.

This year, Morocco's date haul weighed in at 110,180 metric tons, according to Morocco's agriculture ministry. In Ouarzazate, near Skoura, the yield leaped from a five-year average of 56,000 tons to 65,000 tons. Nearly 90 percent of the country's dates are grown in this region and Errachidia, which lies farther east at the edge of the Sahara.

For full article see HERE

What the Passing of Shaykh Abdessalam Yassine means for Morocco

Here is a piece from the Guardian about the role of almarhum, Sh. Abdessalam Yassine the founding leader of the Adl wa Ihsan Party and what it could mean for Morocco. 
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What does Abdessalam Yassine's death mean for Morocco?

The Justice and Spirituality leader was a consistent opponent of the monarchy, combining Sufi piety and politics to powerful effect 

Myriam Francois-Cerrah 

guardian.co.uk, Thursday 20 December 2012 14.05 GMT

Islamism is often thought to be antithetical to Sufism, but in Morocco, a Sufi-inspired Islamist movement has represented the most potent opposition to the monarchy since the 1980s. The death of its mystical leader, Sheikh Abdessalam Yassine, last Thursday has left many asking what direction Morocco's informal opposition will take.

Tens of thousands of people converged on Morocco's capital, Rabat, to mourn the passing of Yassine, 84, the founder and spiritual leader of Morocco's largest Islamic opposition movement, Justice and Spirituality (al Adl wal Ihsan), a nonviolent group committed to the peaceful overthrow of the monarchy.

The sheikh's age and ill health had meant his public appearances had grown increasingly infrequent. Some even speculated that he may have died earlier and his death kept a secret from his devoted followers. According to Michael Willis, fellow in Moroccan and Mediterranean studies at Oxford University, Yassine's death is a pivotal moment in the evolution of the movement: "The movement grew around him, all members read his key writings, he was at the centre of things – but the movement had been preparing for his death for the last decade or so – there are structures in place."
The central ideologue and spiritual guide, Yassine's appeal combined religious and political leadership, something the movement will struggle to replace. Whether his successor's legitimacy is premised on political or religious credentials could affect the nature of the movement and its popular appeal. In recent years, Yassine's daughter Nadia, a media regular and French-educated author, has grown in public prominence. Like her father, her public defiance of the monarchy, including a 2005 statement that Morocco would be better off as a republic, saw her prosecuted and kept under surveillance. However, despite her popular appeal and charisma, it is unlikely she will take the helm in a deeply conservative country, where female leadership remains contentious. An interim successor has been appointed in the shape of Mohamed Abbadi, current head of the movement's guidance council and No 2 in the movement.

The burning question for observers is whether the movement will reconsider a cornerstone of Yassine's thinking – the rejection of the monarchy's religious and political legitimacy. Such a move, favoured by younger members, would allow the movement to enter the political fray, but could ultimately undermine its oppositional appeal.

As for the monarch, the passing of such an inveterate opponent will be regarded with muted glee. For decades, the sheikh represented the face of popular dissidence, refusing to recognise the legitimacy of the monarchy and sending a succession of impudent letters to the successive kings, accusing them of squandering the people's wealth and calling on them to return to the path of God. One such letter saw Yassine imprisoned in a psychiatric ward because it is alleged former king Hassan II could not conceive that any sane man would challenge his authority so brazenly. On Mohammed VI's ascension in 1999, Yassine advised him to use his personal wealth, currently estimated at $2.5bn (£1.5bn), to eradicate the national debt. In a country with over 40% illiteracy and where more than a fifth of the population live in extreme poverty, the fact the king's 12 palaces reportedly cost $1m a day to operate provides some fodder to Yassine's call for social justice.

FULL ARTICLE 

UNESCO names Sefrou's Cherry Festival a part of Intangible Cultural Heritage

Morocco's  Cherry Festival in Sefrou has been declared a part of intangible cultural heritage by UNESCO.
Here is some info from the UNESCO website and here is a link to a detailed site on the festival.
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Sixteen new elements inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity

The Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage, meeting at UNESCO Headquarters until 7 December, inscribed new elements on the Representative List of the Intangible Cultural Heritage of Humanity. The new elements are from Belgium, Bolivia, Brazil, Burkina Faso, Colombia, Côte d’Ivoire, Croatia, Ecuador, France, Hungary, India, Iran, Italy, Japan, Mali, Morocco, Oman, Republic of Korea.

The following new elements were inscribed during today’s afternoon session: 

Cherry festival in Sefrou, Morocco

For three days in June each year, the local population of Sefrou celebrates the natural and cultural beauty of the region, symbolized by the cherry fruit and that year’s newly chosen Cherry Queen. The highlight of the festival is a parade with performing troupes, rural and urban music, majorettes and bands, and floats featuring local producers. The cherry festival provides an opportunity for the entire city to present its activities and achievements.