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 ..
.
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.
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