MOROCCAN CULTURE

Session 1

Edward Burnett Tylor provided an anthropological definition to culture, which

has often inspired scholars and academics. For him, culture is “ that complex
whole which includes knowledge , belief , art , morals , law , custom , and any
other capabilities and habits acquired by Man as a member of society”. In the
light of this quotation, culture consists of a set of values , beliefs , and habits
learnt and practiced by members of a specific society . Culture provides
individuals a sense of affiliation /membership. Culture is also a symbol /
marker of one’s cultural identity .
Culture is not nature; it is a human construct / artifact adopted through the
process of socialization . We are not born with culture, but we are born with the
ability to socialize. By nature , humans are ,according to Ibn-Khaldoun ,
political beings ( meaning social beings ). Culture derives from one’s social
environment . Culture must be distinguished from human nature.
Cultures are not fixed or static except from faith , religious practices and
rituals , which are inherited among generations . In theory , cultures are prop to
change to dovetail with generations’ needs, visions and mindset . As a
practical example , today’s generations are culturally, socially and
psychologically shaped by digital technology ,which enhances / vindicates that
culture is changing , flexible and transformative.
Every society develops its own cultures , and cultures themselves take the
shape of their societies , hence cultural plurality and cultural diversity.

The relationship between language and culture :

There is a tight correlation between language and culture . Language gives
shape and meaning to culture . Language is a carrier and a transmitter of
culture. When we speak a language , we practice our culture , and we become
agent of our culture.
Language is a vehicle to transmit culture ; the words , the symbols , the signs
of a language transmit an carry people’s cultures.
Language shapes our thoughts , our visions , and our view of the world
around us. At the same time , language could be a means to reduce
geographical distance . For example, English is the most spoken language
worldwide , which is assumed to bridge geographical distance , especially
through social media platforms.
There is a nuance between cultural diversity and cultural plurality /multiplicity.
By plurality , we mean the number of cultures and languages practiced in a
given society ; conversely, diversity pinpoint cultural and linguistic differences
existing in a certain society . In this context , different languages enhance
 MOROCCAN CULTURE
different cultures and ways of thinking ( Morocco has always been a haven of
multiculturalism and multilingualism ).
There is a mutual influence between language and culture . Both are
intertwined :to understand people’s cultures, you need to know their language .
Both language and culture are essential components of people’s life, visions,
practices, habits and worldview .
Edward Sapir’s quote : “ Human beings do not live in the objective world
alone , nor alone in the world of social activity as ordinarily understood , but
are very much at the mercy of the particular language which has become the
medium of expression for their society .”
Sapir’s quotation checks light on the function of language as a medium of
cultural expression of societies .
Having built up the main premises of culture and language , we can confirm
that Morocco fits in this intimate interconnection between language and
culture. Morocco has always been reputed for its long history and experience
of multiculturalism and multilingualism.

Session 2
Morocco’s Geographical Position:
Thanks to its strategic geographical position located in North Africa, Morocco
has always been open to multiple waves of civilizations, cultures and
languages. All these shaping components have contributed to the formation /
making of Moroccan identity. On the one hand, Morocco has extensively
benefited from its proximity to Europe in terms of language, modernity and
cultural diversity. On the other hand, Morocco is deeply rooted / engrained in
the heart of Africa. This geographical position / fact has consolidated / fortified
cultural and linguistic plurality within Moroccan social fabric. This is why
understanding multilingualism and multiculturalism in Morocco necessitates/
requires a profound insight of/in Morocco’s historical and cultural
relationships with Europe and its fundamental origins in Africa.
Multiculturalism has always been a central component of Morocco’s social
context , taking into account Amazigh cultures and languages, Arabic, Jewish
influences, Saharan cultures, Andalusian heritage through architecture and
music , ending up by French colonial legacy and Spanish impact, especially in
the North of Morocco.
All these cultural, linguistic and historical factors have forged a unique
identity labelled /named Morocco.
The new constitution (2011) has come to enhance cultural and linguistic
diversity in Morocco by insisting on the value of democracy, law and the
 MOROCCAN CULTURE
reinforcement of institutions, participations and pluralism emphasizing, at the
same time, the principals and duties of citizenship and citizenry.
The new constitution stipulates that Morocco is “ a sovereign Muslim State,
attached to its national unity and to its territorial integrity, the Kingdom of
Morocco intends to preserve [ … ] its one indivisible identity. Its unity is forged
by the convergence of its Arab-Islamist, Amazigh and Saharan-Hassanic
components, nourished and enriched by its African , Andalusian , Hebraic and
Mediterranean influences.”

Multiculturalism and Multilingualism :

Multilingualism and multiculturalism have become a tradition in Morocco ,
especially in the beginning of the twentieth century which witnessed the
hegemony of colonization and the process of globalization which generated
new opportunities and challenges, especially for the so-called Third World
nations.
Moroccans, since then, have developed language loyalty, which represents
their ethno-cultural identity.
Speaking a language necessitates speaking a whole cultural background. For
example, Amazigh citizens practice their language loyalty by speaking
Tamazight. By definition, language is essential “semiotic” signifier of one’s
identity. Both language and culture are organically connected : language
determine culture, and culture determine language.
Despite this rich cultural and linguistic diversity, there has always been a
heated debate among scholars and politicians, especially French, Tamazight
versions/ dialects and Tifinagh (alphabets) , adding to the longue hectic debate
between Darija and Standard Arabic…

Session 3

Language debate has always been an essential characteristic of

multilingualism in Morocco. The position of languages is not equal depending
on cultural, social, political, historical and psychological contexts. A language
affiliation is indicative of a specific identity, culture and community.
In a multilingual society, it would be inconvenient to refer to a unifying
language, which could lead to a language hegemony. Each speech community
manifests language loyalty, which is part and parcel of their cultural identity.
As an illustration, Amazigh citizens have always shown a high degree of
language loyalty; speaking Tamazight for them provides a sense of social,
cultural and psychological affiliation.
 MOROCCAN CULTURE
“Darija” is a combination of colloquial Arabic, Tamazight, French, Spanish
and English. Most Moroccans speak darija which is the closest to the
Moroccan psyche. Moroccans use darija in their daily conversations and
activities, which of course has the most impact on Morocco’s social and
cultural fabric/context.
Darija has gone through multiple stages and transformations in terms of
words, practices and context. Darija has also been causing a kind of fracture in
Moroccan society, especially education, politics and media.
In education, the little child is confronted to a quite different language in
school, which does affect language performance in Moroccan society.
Standard Arabic and Classical Arabic are more conceived as formal languages
spoken in schools, administrations, religion “and the media”. It is often
believed that Classical Arabic is the language of Quran linked to the
foundations of Moroccan identity. This argument has been adopted by
especially the conservatives and Islamists.
In political discourse, Classical Arabic often dominate in parliament and
government.
The media: previously, Classical Arabic has been the official language of
media starting from news, cartoons and advertising. Recently, darija has
started to infiltrate the media: advertising, cartoons and soap operas. Some
electric news papers has attempted to integrate Darija in their articles. Darija is
a spoken language per se; it is not amenable to a written framework.

Islam interacts with Moroccan culture:

Islam is a divine message sent through our Prophet Mohammed (pbuh). The
way people perform Islam is a culture. Islamic laws (Sharia), rules, rituals and
schools of practices essentially construct Moroccan culture. Politically
speaking, the Moroccan constitution has clearly and unambiguously stated
that Islam is the official religion of Morocco, producing therefore a Moroccan
Islamic culture.
In this context, Classical Arabic is systematically connected to Islam; we
often reiterate the language of Islam / Quran is Classical Arabic NOT darija.
Classical Arabic is also linked to the sacred.

French:
French is a colonial language which belongs to French colonialism. The
French have left up to now / hitherto an indelible legacy through language and
culture. French is still cogently /strongly entrenched in Morocco’s social and
cultural texture.
 MOROCCAN CULTURE
Session 4

Multilingualism has always been a tradition in Moroccan society: French is

the most debatable and the most problematic language in Moroccan society
because of its colonial legacy and its cultural, linguistic and social
ramifications among Moroccans. French is mostly hegemonic in education.
Moroccans, since their early age, are being initiated to French language which
accompanish them throughout their educational journey.
Job market in Morocco is exclusively associated with mastering French
language. French language is also a symbol of elitism, which incarnate in
especially French schools that mostly admit the privileged elite. Speaking
French is often interpreted as an act of modernity and openness to other
cultures and civilizations.
In literature, most Moroccan-Francophone writers have gained more fame and
popularity done their Arabophone counterparts. As an example, Taha
Benjelloun, Ahmed Sefrioui and Chraybi have all achieved more impact and
prominence thanks to the higher status of French language. French is still
omnipresent is administration, politics and mass communication(mass media).
Recently , there has been a new debate targeting the supposedly position of
French language : a new awareness is rising up among Moroccans calling for
language transformation that is the potential integration of English language
which is now the lingua franca of the whole world. French is no more
considered the language of science and technology; it is rather English, which
has come to squeeze the position of French language. Despite this language
debate, it is mandatory to acknowledge that French persist to dominate
Morocco’s media, politics and above all education.

Tamazight:
2011 is a turning point / catalytic event in Moroccan contemporary society/
politics. The constitution stipulates that Tamazight is an official language
which provides a constitutional recognition of the language as an integral part
of Morocco’s multilingualism. Following this act, Tamazight has been
“integrated” in school curriculum, which is now facing some practical
obstacles. Tamazight has been also assimilated to Morocco’s mass
communication , especially the new channel 8 which is exclusively devoted to
Amazigh life, cultures and news.
 MOROCCAN CULTURE
Session 5

Multiculturalism involves cultural diversity and plurality / multiplicity. By

diversity, we refer to the acceptance of cultural differences and coexistence.
Plurality and multiplicity indicate the existence of multiple cultures. Morocco
has always been hosting multiple and different cultures, namely Amazigh
cultures, Arabic cultures, Hassani cultures and a limited impact of Jewish
culture.
In theory, Moroccans have always lived in harmony with their cultures despite
sociological and geographical differences. Morocco is, by far, a sustainable
symbol of multiculturalism; of course, we must not deny some cultural
stereotypes which could be to some extent shake of multiculturalism. For
example, Soussi people are in some cases stereotyped by being miserly/
stingy. Another common and persisting stereotype is attributed to peasant or
provincial people through the term “rustic”.
In terms of language, there has been a certain amount of stereotyping
targeting mainly accent/ language variety ; for example, Fassi accent and
Northern accent. Unfortunately, the media participate in reinforcing this
cultural and linguistic stereotypes.
As a conclusion, we can, by all means, assume that multiculturalism has
always been integral part of Morocco’s socio-cultural fabric.

Islam interacts with Moroccan culture:

In theory and practice, Islam has always been fully rooted in Moroccan
cultures, language, routine, behaviour, identity and psyche. First, Islam is the
official faith as stipulated by the constitution. In societies where religion is an
official practice, religion takes on a more inclusive dimension than a set of
laws or rituals: Islam is a whole way of life; it is a shaping force.
Islam is part and parcel of Moroccan socio-cultural context. Islam is basically
connected to standard Arabic rather than Darija, especially in mosques and in
religious rituals. Islam mostly manifests in religious rituals, such as Ramadan,
Moroccan family relations -which are legalised and sustained by Islamic law/
Sharia- funerals, inheritance laws and divorce.
Islam also consists a set of laws, morals, values and ethics, which serve to
consolidate family, cultural and social bonds. Islam also provides the right
path for good manners/ behaviours and decent conduct.
Multiculturalism cannot be conceived outside the sustainable interconnection
between Islam and culture, Islam and Moroccan identity. We , Moroccans, are
fully identified as Muslims since birth.
 MOROCCAN CULTURE
Since independence, Morocco has been facing a serious existential challenge
vis-à-vis the need to sustain and promote its core Islamic values, on the one
hand; on the other hand, Morocco has been impelled / urged by the necessity
to open up to other cultures, civilizations, languages and values.
Moroccan policy makers, since independence, have opened up tight
diplomatic, political, economy, cultural and recently technological relations
with, basically, Western relations.
Our evolution of Western impact on Moroccan cultures must be subjugated
by balanced scale without being drifted by misjudgement, exaggeration and
biased interpretation.
Islamic culture and values could be to some extent challenged by Western
values ( feminism as example) ; at the same time, Islam has always been a
powerful shield sustaining Moroccan identity and barricading Moroccans from
total submission to Western cultural values and practices: single mothers,
cohabitation …

Session 6
Western culture, which is based on secularism, individualism and human
rights, split the Islamic values. Despite the impact of globalization, Islam still
persists. Moroccans identity still identified as Muslims .
Islam as a divine message and culture shapes Moroccan identity and culture.
Moroccan identity cannot be disassociated from Islamic faith, Islamic values
and Islamic culture.
In Moroccan culture and society, Islam is not a free personal option or choice.
Islam is the official religion as drafted / stipulated by the constitution. Islam is a
constitutional obligation/ force.
Much of Islamic culture is manifest in our cultural and religious rituals ( Islam
is a ritualistic practice). Islam is supposed to reinforce social , cultural and
family relations. Islam is meant to provide sustainability to Moroccan culture,
social relations and family bonds.
Moroccans are bound by Islamic law, values and the constitution; however,
there has always been from time to time some sporadic individuals attempted
to manifest a certain resistance to this Moroccan essential values, called the
modernists, such as Fatima El Mernissi in the beginning of her career, in
Beyond the Veil, where she criticizes patriarchal society/androcentric culture,
which, she believes, derives its power from Islamic culture. Ahmed Assid, one
of the Amazigh activists who often criticizes some Islamic practices and calls
for more individual freedom although his major cause is defending Amazigh
culture, language and identity. Ayouch, the father and the son, are mostly
celebrates Western liberal values. Noureddine Ayouch has even called for the
implementation of Darija in Moroccan educational system. On the other hand,
 MOROCCAN CULTURE
some political leaders who represent orthodox conservative Islam advocate for
the actual implementation of Islamic teachings and Sharia to protect Moroccan
society from being stained by Western culture: Abdel-illah Benkiran, Abou
Zaid, Fizazi...
As a conclusion, Morocco has always been experiencing different types of
debate, language debate targeting Darija and Classical Arabic, now French and
English, and Tamazight which has just been officialised in the 2011
constitution ; culture debate is revolving around the clash between Islamic
conservative values and Western globalized values.

Orality in Moroccan Culture :

Orality has always been an essential component of Moroccan cultures. Orality

serves as a powerful vehicle/channel of communication. Throughout history,
Moroccans have handed down their values, traditions, idioms, proverbs and
storytelling through orality more than written texts.
Orality has been giving life and sustainability to Moroccan culture. Most of
Moroccan cultural values and practices are represented through orality. Even
Moroccan history is, to a large extent, documented/chronicled by French
historiographers. Moroccans do manifest a natural inclination/tendency for oral
more than written communication. Orality is to be considered as an identity
marker of Moroccan culture, which is confirmed by the most spoken language
and the closest to Moroccan psyche: Darija. Orality takes multiple forms and
shapes: songs, proverbs, storytelling, folktales, idioms, blessings, rituals,
curses, idioms, superstitions and jokes.
Proverbs are the most expressive of Moroccan culture as they
reflect/epitomize some of people's practices, thoughts, behaviours, sayings
and wisdom.
Proverbs are mostly a male construct giving the fact that Moroccan society
has always been male dominant. Most proverbs targeting women are often
gender biased tinged/spotted by a series of stereotypes and gender
misrepresentation.
In Moroccan society, women are systematically represented as housewives,
body image is more dominant than reason, more fit for domesticity than public
space.
 MOROCCAN CULTURE
Session 7
Gender roles in Moroccan society
In cultural studies, there is a clear distinction between gender and sex:
gender is associated with performance or in Judith Batler’term 'performativity'.
Gender is conceived in terms of the roles, practices and tasks assigned to
males or females by society and culture. In the light of this fact, gender roles
are still keeping their traditional dimensions, which means both male and
female perform the same traditional roles that fit their gender, as an
illustration: domestic space continues to be a female space; in Moroccan
society, women are still prised/valued more for their cooking skills than their
rational /cognitive potential. Worse, even in the era of digital technology which
is supposed to empower women's agency, social media does extend the same
traditional roles .As flagrant most women influencers are linked to cooking,
cosmetics, fashion… Social media in this context could be considered an
extension of offline (reality)gender roles.
In Moroccan culture, traditional gender roles still persist as long as Morocco
is adamantly a male dominant society. Most cultural studies scholars,
especially feminists, starting from Simone De Bouvoir, Judith Butler, Fatima El
Mernissi conceive gender as social and cultural construct. Some even assume
that these roles have been forged by men to perpetuate male dominance and
inferiorize at the same time women's position.
In Simone De Bouvoir's book The Second Sex, she argues that women
represent for men a "supernumerary bone". In her book Beyond the Veil
,Fatima El Mernissi argues that Muslim jurist interpret Sharia/ Islamic
jurisprudence in favour of men assuming that Islamic culture gives priority to
men over women.

Public Space
In Moroccan society, public space is mostly a male based space where
females are considered introduters, a space that is not their own, a space
where males entitle themselves to persist and impose their own rules for the
purpose to manipulate, exploit, inferiorize and harass females who are
essentialized as sex object. Public space, in this case, becomes a space for
male gaze/voyeurism. Public space is by far an epitome of androcentrism.
Women's oppression and subordination have led to women’s resistance who
produced a counter discourse/ an answer back through feminism. Feminism is
a social, cultural, political, sociological and literary movement. Feminist writers
are engaged in a kind of resistance against gender stereotypes, gender roles,
gender discrimination, which are all nurtured by power relations.
 MOROCCAN CULTURE
Writing for women writers becomes an act of resistance, of challenge and
self- empowerment. Most Moroccan women writers write against gender
discrimination and oppression in Moroccan society; they call for equal rights,
social and cultural visibility.
Leila Abouzeid and Fatima El Mernissi represent this feminist trend/ discourse
in their works: The Year of The Elephant by Laila Abouzeid and Dreams of
Trespass by Fatima El Mernissi.

Session 8

Moroccan history and culture have always been male dominant. The impact of
male hegemonic discourse has generated female resisting voices in the form
of feminist counter discourse. Moroccan women writers have struggled to
build up a culture and discourse that would empower women with agency
(autonomy and freedom). These narratives are woven by women to tell their
stories outside male ideology and gender hierarchy and discrimination.
Writing for women is to be interpreted as a discourse of self-empowerment, a
liberation from gender roles and stereotypes. Women's narratives in Stuart
Hall’s terms provide an oppositional discourse to male hegemony. As
illustration, we take Leila Abouzeid novella The Year of Elephant where the
story enhances women voices and craving for independence from both
colonialism and patriarchy. Zahra the protagonist is represented as a victim of
her husband who represents to a large extent the mainstream patriarchal
culture ,and who contrary to Zahra embraces Western cultural values and
manners (he eats with folks and knives). Zahra is given full power and space so
as to empower her voice; she is even engaged in resisting the colonizer by
providing food and help to the militants. In here Leila Abouzeid is attempting to
rewrite history from a women's perspective, providing a different
historiography. To confirm feminist position, Abouzeid borrows from Moroccan
and sometimes Islamic law to shed light on the extent to which women are
situated in marginal position. She also emphasized that Moroccan culture is
altogether biased towards man as in the following quotation: “Your paper will
be sent to you along with whatever the law provides”. This powerful statement
is an evidence of male hegemony in Moroccan socio-cultural context. The Year
of Elephant is a Moroccan woman attempt to rewrite history and subvert
patriarchal culture and practices.
In the same context, another icon in Moroccan feminist literature is Fatima El
Mernissi whose books target the position of women from a cultural, social and
religious scope. Beyond the Veil, Dreams of Trespass, Scheherazade goes
West, The Forgotten Queens of Islam, all these books epitomise Mernissi’s
feminist position vis-à-vis women in terms of Islamic law and culture.
 MOROCCAN CULTURE
The Veil and the Male Elite: “If women's rights are a problem for some modern
Muslim men, it is neither because of the Quran nor the Prophet, nor the Islamic
tradition, but simply because those rights conflict with the interests of the male
elite”. Mernissi believes that women's rights constitute a treat for men’s power
and hegemony. By depriving women of their rights, the male elite seek to
perpetuate their prerogative and authority over women. In her autobiographical
novel, Fatima El Mernissi rises the issue of women's invisibility, which is
consolidated by hudud: Hudud are both physical and metaphorical. On the one
hand, women are not allowed to trespass the gate; if the attempt, otherwise,
they will be stopped by Ahmed the doorkeeper. On the other hand, women are
forced to internalize hudud, which becomes psychological.
This cultural, physical and psychological hudud push women to dream of
trespassing those frontiers. Dream of trespassing the hudud plays in the
terrace and singing the song of Smahane, which manifests a strong urge for
freedom and liberation from men’s surveillance.
In a nutshell, Moroccan women writers have been engaged in empowering
women, telling their stories, subverting patriarchal system and rewriting
history from women's lenses. Feminism is part and parcel of Moroccan cultural
and literary output.

Session 9

Family Values
The concept of family values is subjected to transformation in relation to
norms, traditions, behaviours, manners, mindset... Social media, as a new
digital space, has increased the pace (rhythm) of social and cultural changes.
People, especially youth, often socialize on cyberspace, which
generates/produces new values and cultures to respond to younger
generation's changing needs; however, we must underscore/ emphasize the
existence of constant/fixed values and norms especially in Moroccan society
where Islam is the official religion, which unifies/binds people together. The
Moroccan affiliation to Islam has always been unshakeable/irrevocable. Islam
is more than a ritualistic practice; it is deeply integrated in Morocco's socio-
cultural fabric (the Moroccan context/space). It guides/directs/frames people's
behaviour, conduct, morality and ethics. Islam is also an identity marker for
most Moroccan citizens despite the normalization and dominance of
globalization with its liberal values emanating from Western secular societies,
Moroccan's attachment to their faith has always been intact; this fact
consolidates that Moroccans have been able to cope with the challenges of
globalization. Within the same framework, Moroccan values do not only guide
and shape individual's behaviours, but they also operate between individual
and his community.
 MOROCCAN CULTURE
We can assert that for these values to be practiced, an individual is expected
to socialize and interact with his community members. Socialization is a
condition/pre-requisite for the practice of Moroccan values and the sustainably
/durability of communal bonds/relations. The concept of family relations has
systematically undergone a serious transformation in terms of parents-children
relation and family shape; we have shifted from the concept of extended family
to nuclear family, which has been established as the norm especially in urban
areas.
It would be fallacious (false) to keep the same approach (vision) to Moroccan
family relations, which have been to some extent transformed by globalization
values and the widespread use of digital devices. These latter have along with
their social media content have fostered the culture of individualism. Family
relations must be rethought/re-examined in the age of globalization.
In this context, the evolution of values in Morocco is better understood within
the framework of social and cultural transformations. Due to its strategic
geographical location and proximity to Europe, Morocco has always been
impacted by global changes even before the normalization of digital
technology. On the other hand, Moroccan cultural values are also
defined/sustained by family, religion and tribal culture. Morocco has always
embraced/adopted multiculturalism as a mode of life; therefore, conception of
family values must take into consideration Morocco's social, cultural,
geographical and ethnic diversity.

Session 10

Production of Locality:
Moroccan Family Values are mostly based on Islamic culture and Sharia. To
examine the structure/framework of Moroccan family, we need to delve/
immerse into an exclusive understanding of Islamic law and practices.
Moroccan family is further enhanced by its own intrinsic values, traditions and
norms, which derived from institutions, from community life and from tribal
life. The best example is demonstrated through Amazigh who show a great
sense of affiliation to their language and culture even when they live in big
urban spaces; they maintain tribal spirit/ solidarity. This is how Moroccan
family values are perpetuated.
Morocco family is also undergoing a transformative process as an aftermath
to globalization in terms of specially parent-children relationships. Today's
generation cherish more freedom, autonomy and independence. In this
context, social media plays a central role in enhancing younger generation
freedom since it opens them up to other global values, which promote
autonomy and self-reliance. These new younger generations have been totally
 MOROCCAN CULTURE
accultured to digital technology, which speak your culture, shape youth
mindset, and define their social and family relations. It is therefore imperative
to examine family values within the transformative dimension of social media,
especially in terms of parents-children relations.
Throughout history till now (digital era), Morocco has experienced multiple
waves and changes due to colonialism, mass urbanisation and globalization. If
we apply Bhabha’s theory of Third Space, we can come to the fact that
Moroccan society has succeeded in combining between global and local, both
live together forging new values and transforming current values. Most
Moroccan dress is Western Fashion: Jeans, suits, t-shirts, jackets, sneakers…
At the same time, Moroccans are tightly anchored to their traditional national –
local dress. This is what sustains locality in Moroccan culture: the smooth
merging between local and global. In a globally determine the world, it would
be almost impossible to dissociate the local from the global local: the local is
transformed by the global and global is localized: McArabia. Rap is another
symbol of the localization of global practices. It is a fact that Moroccan cultures
and values have always been and undergoing a transformative process,
especially in the age of new technology, which has radically metamorphose the
shape/morphology of the world, removing geographical borders and allowing
the free flow of culture, products, values and languages on virtual spaces.
Values do not have the same rhythm/pace. They are affected by time, space
and context .For example, in the digital age, some values change much faster
than others, some even reappear in different forms; as an example, most
Moroccans are subscribe to adopting new values, such as freedom, modernity
and openness. However, some traditional values are still stuck in people's
mentality. For example, Moroccans are intransigent towards sexual freedom.

Session 11
As any society Morocco has succeeded in connecting the local with the
global, which has been further expanded by digital technology and people's
global awareness whereby Moroccans imbibe from mostly Western cultures
and values, which, in return, they assume a local dimension that reinforces the
concept of globalization. From another perspective, non-Western cultures have
started to creep into Moroccan social landscape, especially in terms of food.
This cultural and social diversity reinforces the dynamic, shifting and
transformative scope of culture. It does also reiterate the assumption that the
local and the global cohabite in the same context, especially in a world where
borders have undergone and metaphorical erasure.
Morocco has witnessed a progressive change in infrastructure, social
mobility and channels of production, and above all the impacts of the
normalization of social media networks. What epitomizes this change is the
concepts “mobility”.
 MOROCCAN CULTURE
Since Independence, there has been a mass migration from rural areas to
cities, seeking more viable opportunities in education, job markets and
housing. Rural migration has radically transformed Moroccan social, cultural
and geographical topography. These changes have obviously impacted family
values in terms of the shift to nuclear family, which is compatible with urban
spaces. This dynamic social mobility has drawn Moroccans to redefine and
rethink their connection with family relations and spaces. The physical and
social space has been reshaped to fit the new standards, parameters and
requirements of urban life.
Recently Morocco has become more urban oriented than rural, which poses
more challenges and changes for both laymen and policy makers and
stakeholders.

Family Vs Mindset Programming:

In theory, humans are “biological machines” shaped and programmed by
family, school, society and institutions; needless to confirm that Man is a
social being determined by his environment which inculcate in him social
values, norms and practices culminating in mindset programming. Family
values are to be negotiated within this framework (mindset programming).
There is evidence that religion shapes and dictates its codes and values on
Moroccan citizens who are born Muslims. Moroccans must comply with Islamic
dictates/orders. Islamic culture manifests in Moroccans daily practices,
especially greetings, dress code, funerals, proverbs, manners, social and
cultural etiquette. In fact, religion is omnipresent in Morocco's social and
cultural landscape.