‘ Why does not The Moroccan love himself ?

Written by Ayla & Mrabet  and Nouhad Fathi

"Corrupt, corrupting liar, servile, hypocritical, false, not punctual, lazy, truant, biased, greedy, without words, rude, insensitive, aggressive, abusive, uncivil, noisy, polluting, irresponsible, speaking aloud in public not admitting his mistakes ....... " These words, written in 2009 by sociologist Abdessamad Dialmy summarize the image of Moroccans today.

Casablanca Boulevard Abdelmoumen, 9 Am in a small taxi. The untenable atmosphere is characteristic of driving in rush hour. From the back seat, a thirty year girl wantches taxi driver who sets the counter,and speeds up through handsome streets of Casblanca. The girl’s look is more insistent as the vehicle drives, the tramway passes by majesticall, in accommodating detours to the driver but expensive for its three passengers. The young woman smelling a scam. Certainly, the avenue is upside down, but it remains feasible. So the driver would seek to inflate a race already damped by the first client. Destination, she pretended to ignore the meter and prefers to verbally ask the amount of the race, sometimes the driver would announce lower price, in line with what it pays usual. The latter tells him the price as displayed, is incredible than she usually pays .as a result ,she slamms the door violently, muttering "tfou ala k7al ras" an insult to which he responds without hesitation"jiâana"

This scene is indicative of a disease that eats away the Moroccans, the lack of love of self. They do not like to put their hatred and their citizens when the situation allows. The insult client which ethnic group the driver belongs and which it is heself  part of it and the driver is the thief in history, for having defrauded with impunity.  they do not dare to blame themselves, even though they are aware. I do not like you because I do not like me.

"K7al rass", " tfou ala blad ", "lmaghrib dima lor lor" ... many invectives which have in common with  Moroccans. She does not like him because he is Moroccan, and indeed does not love her like that. He plans on the other his own resentment because "his perception of himself and the other is disempowering. What he did not like about him, he can not love her in the other, "says sociologist Abdessamad Dialmy. "We live in a state of stagnation, said meanwhile the psychologist and sexologist Abubakr Harakat. We can not love when literally wants to flee his country. " For him, even stronger than the self-hatred, the Moroccan himself for not being able to get better. He wants to be part of a system where education is failing, where corruption is the law, he has no identification repository. "Self-love can go with civility and respect," says the psychologist. The analysis of Professor Dialmy directly affects the identity of Morocco: "What percentage of religion, modernity, gender in the plural identity of Morocco? We do not know the dosage. " Also, our compatriot would be more inclined to focus on the bad reputation, true or false, it drags abroad, and offset by an ostentatious patriotism, artificial and primary. "What is proud to be Moroccan" asked Dialmy. Is this flag waving, cheering the victories of athletes and celebrate the success of Moroccans abroad? Too superficial to be sincere, according to the sociologist. "And yet, Harakat states, you can display a semblance of pride in saying yes, but I also, if I was abroad, I could do the same, at least." Paradoxically, the Moroccan is denigrated and displays its patriotic sensitivity all on edge. "The flag, the green and the red may be the only common denominator that we have and on which we agree, because we have the feeling of being lost elsewhere", says the psychologist  Dialmy "We can not be proud of our country if we are treated as citizens, when the state guarantees us its social services. When you see a minority monopolizes the country's wealth, the political elite breeds and remained in power, there is nothing to be proud of. The Moroccan knows and lives this fact everyday. "

he does not like the Moroccan citizen, he instead prefers Western compatriot. Supreme model of rectitude and propriety, examples of discrimination in favor of foreign abound: the owner who prefers to rent to expatriates under the pretext that they would be more specific to the hotel which is open at least dark a mixed couple, through the employer willing to pay double for a candidate whose name is foreign-sounding, these practices are commonplace in the most beautiful country in the world. "We prefer the Moroccan a competent and honest like French or German. Sometimes a Moroccan is competent but it's not enough, it is said that his word will not be required, as punctuality and performance are not guaranteed. This can be seen in public administration, where jackets are waiting quietly on their chairs absentee owners, "said Abdessamad Dialmy. It is not a question of honesty. For our citizens, the Western is the yardstick of the best, period. "Jiti b'hal Nasrani chi" and "jiti marroki" are the two extremes of the scale of the Moroccan aesthetic evaluation. Does not one calls "gawriya" mentality peaking paroxysmal opening?
For Abubakr Harakat this autodévalorisation be a manifestation of the complex of the colonized. "It is our pride that is masting. It is still attached to that mentally of north. " We do not like so far: it may well be richer and more modern, Occidental is not a Muslim, and a Muslim is "necessarily better" because it is in the way of God, to use the Under a Moroccan surfer. In the opinion of the journalist, writer and playwright Driss Ksikes, the resurgence of the protectorate would rather a demonstration of cunning guise of genuflections. "It is much more complex than that. Over time, the Moroccans have also realized that there are foreign scammers. It goes in both directions, the Moroccan known exploits abroad and did the same. It will even sell his image as someone better to maximize its profit ", to highlight the gap between what is news and what is thought. Just walk into any big city to see: foreign tourists are cheated with impunity as long as their facies betray their origins. "The only two times I came to Morocco, I had my dose of taxis at night rate during the day and boys cafes that serve alone in my tip money for their" testament Mathias, a young French 27 years. As for comparisons engaged in by Moroccans with the Arab world and overt racism towards other peoples of Africa, it is an entirely different story ...

"I do not even trust my own brother, and you think I'm going to lend you money?You think I do not know f3ayel lemgharba? ". Here is how Ahmed, 33, closes the conversation started a few minutes earlier by her neighbor came to borrow a few hundred dirhams to pay its water and electricity bills. This brief exchange is symptomatic of social relations in Morocco. If the cliché of Moroccan helpful and hospitable still good, it also drags a drug cheat, louvoyeur, untrustworthy. For Abdessamad Dialmy, mistrust reigns moral: "Like all corruptions are possible, the Moroccan living on his guard. As it does not cut with bad traditions, relics, nepotism and cronyism, it will always be afraid of being robbed, cheated, abused, abused, imprisoned, betrayed. " And act accordingly. This distrust for Driss Ksikes, is a direct reflection of the "underlying contempt for those who are unjustly lienholders." In short, a reverse’ hogra’ directed against those who practice it. It is this "sense of predation authorized and orchestrated," in the words of the writer, which pushes the Moroccans not to be trusted, because aware of the defects of their kind.

"Between Moroccans, we understand, we know by heart. In the sense that I can overlook a deception, while implying the other not exaggerate what mat3ye9ch "said Morad student. He adds: "I know that the other can give me a dirty trick, as I know, in every way, I could do the same. Each seeks only his own interest. " This is what our playwright called "market willing dupes" as hard as Moroccans are to themselves, there is a perpetual accommodation, an almost permanent bargaining in everyday and social practices. "We often feel that people are open, jokers, they quickly become friends. All this is artificial, "ton Abdessamad Dialmy to explain that behind a facade of openness, the Moroccan is constantly on guard, because" how do you know which one to trust each other, if we n has no confidence in our institutions? ". Abubakr Harakat for all the frustrations of the Moroccan from above. Same story on the side of the sociologist, who believes that "the foundation of trust, it is the state," and that he does not honor his contract."It is as if the sense of the collective does not exist. The register of individualism is pushed to the extreme, and we feel we work in silos, "said Driss Ksikes.According to him, more than a lack of confidence surrounding our society suffers from a "silent violence, epidermal, on the edge of reality and barely visible, which broke from time to time."

The autodévaluation of our citizens is often associated with a sense of inevitability. Phrases such as "Moroccans will never change", "it is good that bitch", "ghir khalliha 3allah" have almost become mannerisms. As if the people spoke a single passive voice, aware of his pain and unable to extricate himself by. For Driss Ksikes is because people do not look at itself and are constantly leak. We would be in the "reign of almost" where the approximation is not a defect but a kind of hybrid standard, that of "ghir 3addi, sellek, 7na fel Maghrib" (read, let run, do with, we are in Morocco). Abdessamad Dialmy explains that if Morocco enjoys a positive image compared to other Arab countries, by its democratic opening, it does not play in the imagination, at the sensitivity of the Moroccan daily. "Despite the political opening, the Moroccan has not gained much in terms of self-esteem. Instead, it was accompanied by a bad manipulation of freedom. "A front opening, again, in a country rife with corruption and injustice. "When comparing the songs of the 1970s and those of today, we realize that the unrest was political and it is today socio-economic" Abubakr Harakat analysis. If sexologist believes that the discomfort is not just the preserve of Moroccans, he argues adamant that "we have more freedom to express themselves, but we always saw as bad everyday." "Moroccans are psychological suffering, just consult the survey by the Ministry of Health on mental health," he says. It depresses our image of ourselves is deteriorated and, yes, we are schizo: "Not in the psychopathological sense, but clearly we are suffering from a split personality," says Harakat.

Besides the tension between tradition and modernity, there is a desire to move forward while advocating apathy. "We want things to change without participating.We use and abuse free pass when you can. We are accustomed to the economic and mental assistantship, "explains sexologist. A note of hope, however: "Today, there are still 20 February that can wake us up. Moroccans, for 40 years, have, like the reed bent without breaking. Of course, that does not happen smoothly. "And then, one word comes up: dignity. Chanted in Morocco and the Arab world during his spring became synonymous with freedom, this call to regain dignity is perhaps the first step to success is to love yourself. For Ksikes, "is standing, have a spine, not to kowtow or bow for a right. It is to be human in a city he built, where he does not feel inferior to serve masters who hold the place. " He concluded: "The dignity is the antithesis of servitude." Waiting to love, we can already like the idea.
Interview Abdessamad Dialmy sociologist: "We need a moral civil"

In 2009, the sociologist Abdessamad Dialmy published on his blog a text that questions the disenchantment of the Moroccan for himself. Two years later he engaged in Tel Quel new analytical elements.

The Moroccan has a very low opinion of himself. The Moroccan is hated and knows and feels corrupt, corrupting liar, servile, calculating, hypocritical, false, opportunistic, crushed, with no rights ... non-citizen in a nutshell. How do you want someone who sees and who feels this way, happens to love? There is a perpetual self-denial, denial that leads to the rejection of the other Moroccan similar. Do not love yourself refers to a deep sense of frustration and falls deprivations. This results in aggressive behavior on a daily basis, ranging from simple rudeness or discourtesy, to verbal and physical aggression.

How do you explain the disenchantment of self?

The central determinant of the disenchantment of the self is of a political nature. It is not in our genes, it is not in our nature. It was the Moroccan like that, we wanted it like that, devoid of values, moral sense. Religious and civil legal join in command well. Doing good is initially a religious value that is secular in modern society, it also commands to do good, but in the name of a legal civil without transcendence. Religious morality requires doing good with the hope of paradise and / or fear of hell. It is addressed to man as it is for a child, in terms of reward or punishment. By cons, morality is a civil legal citizen invites well to successfully live together in a friendly and freedom. It treats people as adults. Man is at the center.The misfortune of the Moroccan, is that the political system has lost its religious morality without access to civil morality. Instead, he debauched.

Yet we talk in recent years of a religious revival in Morocco ..

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In fact, religion is revitalized as a political engine, as a means to condemn people in their everyday life, used primarily as a tool to legitimize power. This revitalization of religion is not a revitalization of faith as an emotion, such as spirituality and love as it is rather the emergence of a vindictive and accusatory religiosity, accountant, serving a political agenda. The predominant Islamic religion is not a desire to live together in peace and tolerance. As such, I would argue that religion has disappeared as a legal practice and as a moral practice.In the best case, it is morality, that is to say, appeal to morality, a vain appeal inadequate.

What is the difference between moral and religious civil?

Unlike religious morality, moral civil does not need a transcendent higher power. It is the result of a social contract, it is implemented by the company itself, by members of a society agree to abide by certain values ​​to live together in peace.Every citizen shall respect this moral because it is his, and everyone does his.The moral promotes civil equality of citizens regardless of their gender, ethnicity, religion, color, marital status, sexual orientation ...

Is there an explanation for this state of in-between?

This in-between is the expression of a transition that lasts for years because no clear ideological choice has been made by the policy. We want to play and win on both counts, the religious and the modern. So, we saw the card. We pick here and there, depending on market conditions, according to interest. On the one hand, we are in a system where you want to have Islam as the state religion while refusing to be a theocratic state. On the other hand, we want democracy as a political system while rejecting secularism. We're not going after either the religious or logic of modern logic. It is claimed reconcile. It is the policy yourself. It is this result that yourself wandering our policy, our moral debauchery.

How to stop it?

We need a secular political system that imposes a moral civil as public morality and religion that holds as a private faith freely chosen. It is the moral of the worthy citizen, with its rights. This moral civil, only to have to regulate public space, is also the only one to have to be the source of law, including family law and sexuality. Nothing prevents the positive right to take some religious taboos and give them a civilian, but positive law emanates from a changing popular will become constant as the majority political opinion. At the same time, secularism guarantees the king to be the Commander of the Faithful and the individual's right to freely exercise their faith and worship, not to exercise or not to be. It is important that the public space is regulated by a civil corporation, religiously neutral, which applies to all citizens. Of course, with legislative and executive powers not derived from genuine elections, the Moroccan never cease to hate himself and Moroccans do not cease to despise each other. In the current political system that devalues ​​by devaluing his voice and participation, Morocco can not love. The 20 February Movement has probably triggered a dynamic that rehabilitates the Moroccan in his own eyes ... Say no to ‘hogra’, this is the beginning of self-love.

Nostalgia It was better before?

"It was better before," we tend to repeat our parents. Why? "Because it was before," simply. Urban legend has it that the Moroccan was more united, more honest, more proud and includes "before". Thence to situate this period, theories abound. Harakat according to which the last "real" sign of common pride was signed by the Green March, our self-esteem would have taken a hit in the 1980s, due to political and economic burdens experienced by the country. For Abdessamad Dialmy the disenchantment began when we wanted, after March 1965, "build a docile and ignorant people, not to take the risk, by educating, creating protest." No nostalgia side of the playwright Driss Ksikes: "Things are built over time and history. We formed a small state - which runs through repression, bypass and compensation - and low society in which the structures are crumbling. "

Moroccan Citizen in progress

"I love my country, but I would like more if it was right." This quote from Camus, taken from the Letter to my German friend and borrowed by Driss Ksikes on Facebook, unleashed passions and comments applied to the Moroccan sauce. "I do not know what it means to be Moroccan," says Ksikes. "I just know what human being in Morocco." So exit the identity navel, the Moroccan exception and all forms of expressions overused over the month, "we are a nation of individuals."For Abdessamad Dialmy, the Moroccan is synonymous with citizenship .... And it does not yet exist. "When defining a Moroccan, it highlights one or more components of its identity: rich, black, poor, Fassi âaroubi ... We are still in a stage of pre-Moroccan, pre-citizenship. Does not feel citizen, regardless of our socio-economic status, that the Moroccan despises and actually benefit others. "For Ksikes, "there is mostly a failure of the common area, the rules for living together." "A strong state and a strong society based on knowledge, transparency, mutual trust and values. This requires the diptych freedom, non-negotiable, and justice, valid for all. " It also goes by "strong intermediation structures that provide trust and confidence" We are still far away. No virtuous state, a Moroccan citizenship can not exist.

A self-deprecating , metionioning Joummani

There was a time when projecting his pain on the person Khatri Ould Said Joummani was a national sport. In October 1975 Joummani, grand sheikh of the Sahara, formalizes his allegiance to Hassan II. It was a few days of the Green March, at a time when doubts about the Moroccan Sahara was more reprehensible or wrong. "Joummani is causing the bey'a. For those convinced that the Sahara was not authentic, it was a typical example of the idiot who got screwed, "suggests Professor Dialmy. This allegiance was the death knell of a whole era of humor stamped "Joummani". Moroccans were full of imagination to go crazy. Alternately portrayed as stupid (Joummani who defiled solid, prefers to defecate in his sock), crude (Joummani begging a dirham to Hassan II to buy beans of African leaders) and little mannered (Joummani , hurry to eat, telling a meeting of Arab leaders that wahda is not unity but 13h of lunch time) Joummani chiefly acted as a mediator for the Moroccan people, a way to get messages without incurring the wrath of the regime. "By telling jokes on Joummani , Moroccans expressed political opinion" adds Dialmy.