Dahir Berber policy in Morocco Great bluff contemporary
Maintenance, disjointed, with Mr. Mounib, Amazigh Cultural Movement activist
Interview by Mohamed Mokhles
Question:
Built in myth by the elite nationalist movement, the "Berber Dahir" is considered a divisive factor, which is much truth in this trial?
Answer:
First, legally this Dahir not called "Berber Dahir". This an ethnic designation has been stuck by the ideologues of a certain party in a single purpose, that of exclusion and marginalization of the Amazigh.
Its exact title as the legislature has given him is, "Dahir regulating the operation of justice in the Berber tribes of customs." Pursuant to this Royal Decree, the Decree of April 8, 1934 Vizierial organized customary courts so constituted. So it was good of the customary rules of justice which it was and nothing else. He was nowhere in these texts question of any entity Berber or project of this kind.
To get an idea Specifically, Dahir situate this in its proper context: the judiciary of the country included:
1. French courts have broad jurisdiction and independent of the executive. The judges were appointed by the President of the French republic and had to be accountable only to their conscience. Morocco is becoming a modern country, it had laws and modern courts. It was the contention of the work of France.
2. Makhzen or traditional justice constituted by the courts of Pasha and Kingpin, the courts of CADIS and the rabbinical courts. This court was not independent of the executive in this case the direction of Interior represented locally by the controller or the Civil Affairs Officer native who was the mastermind, orientation and controlled it. No business of any importance that it was not to be tried without having previously requested an opinion.
The population was convinced called "Lhakem" is to tell the judge. This system was completed by the Dahir of 16 May 1930 which formalized in this country justice customary several thousand years.
Review Dahir of itself does nothing to raise up a divisive factor. The first article of the same text provides a formal denial to take this view by stating that the Act applied to subjects Moroccan Arabic or Amazigh, Muslim or Jewish, urban or rural. The condition for this coverage was to be on the territory under the jurisdiction of those courts.
Once outside that territory, it becomes justiciable Makhzen. There was no customary court in the cities and plains of the Kingdom. These courts had jurisdiction and not an ethnicity. If it had been otherwise and that the provisions of Article I of Dahir had stipulated that only the Berbers were amenable to the customary courts, it would have taken action that could distinguish which was submitted to the court which was not. The only way to achieve this was to establish a civil and ethnic identity card. Which had not imposed for the reasons explained above.
How dare, in this case claim that the Dahir of 16 May 1930 contained the seeds of division when he had only legalize an existing situation? In my opinion it was rather a trial of Intent aroused the contempt inspired by the bourgeois intelligentsia everything Amazigh.
What is disconcerting about it is knowing that in a letter to the late King Mohammed V, August 23, 1930, the nationalist movement known among his claims had sought to replace the customary courts that the courts caidale Yet applying the Sharia not far from it, but most were entirely in the interests of the occupier.
And it was not by formalizing customary justice in islets scattered in shrinking the size of the territory, particularly in semi-arid areas that could create an entity Amazigh. Moreover, Jacques Berque, who refused to believe such an idea of the part of France, described the islands' wildlife reserves for good. "
If France had really conceived such a project, it would not have made enormous sacrifices to bring these tribes and tie once and for all the authority of the central government then, to destroy what follows it regarded as the culmination of his work pacifying Morocco.
Better still, its action borrows Jacobinism and political centralism, had destroyed what remained democratic and egalitarian system in Amazigh tribes, linking them to the pole of economic attraction that constituted the seven towns of the regions of Rabat, Fez, Meknes, Marrakech, Casablanca, Oujda and Agadir, activating their assimilation and Arabization and thus succeeding where the Makhzen had failed for centuries.
Question:
Exactly, Is what you can clarify the powers of the French courts ?
Answer:
By giving courts jurisdiction French to try offenses against the laws and regulations and any disputes raised by their application was all the Moroccan public life we submitted to the French courts.
As such, we can cite a few examples of such prosecutions for non-compliance with laws relating to associations, societies the press, obligations and contracts, employment, insurance, issue of checks, traffic, urban planning, drinking water, wear, forestry, hunting, health, hygiene, etc ...
Dahir of September 12, 1913 on the Judiciary of the Kingdom also empowers the courts to rule on administrative disputes, as well as civil and commercial cases in which a Moroccan citizen was challenged with a French or a French national.
The same legislation gave these courts to call before them the Moroccan subjects in the manner prescribed by French law or dictated by Dahirs have special rules about this. We can estimate that during the period of the protectorate, over 8000 Dahirs, let alone arrested Vizierial and other regulations have been promulgated. There are thousands of cases affecting national sovereignty and giving the colonial justice prevailed without having caused any surge policy in the bourgeois intelligentsia.
Moroccans were therefore amenable to the French courts since their inception in 1913 and have waited until the promulgation of the Dahir of 16 May 1930 for calling for demonstrations against Article 6 was to show a total ignorance of the functioning of justice in our country or simply want to abuse the credulity of citizens into believing that only Imazighens would be subject to French justice. Besides the instigators of the demonstrations. by depositing a few years after the statute of their party with the French authorities have declared that their submission to the laws and French courts, preferring to opt for a less risky way and considering the future prospects of choosing the alternative of national resistance of the century and the beginning of 1953.
As such, we can cite a few examples of such prosecutions for non-compliance with laws relating to associations, societies the press, obligations and contracts, employment, insurance, issue of checks, traffic, urban planning, drinking water, wear, forestry, hunting, health, hygiene, etc ...
Dahir of September 12, 1913 on the Judiciary of the Kingdom also empowers the courts to rule on administrative disputes, as well as civil and commercial cases in which a Moroccan citizen was challenged with a French or a French national.
The same legislation gave these courts to call before them the Moroccan subjects in the manner prescribed by French law or dictated by Dahirs have special rules about this. We can estimate that during the period of the protectorate, over 8000 Dahirs, let alone arrested Vizierial and other regulations have been promulgated. There are thousands of cases affecting national sovereignty and giving the colonial justice prevailed without having caused any surge policy in the bourgeois intelligentsia.
Moroccans were therefore amenable to the French courts since their inception in 1913 and have waited until the promulgation of the Dahir of 16 May 1930 for calling for demonstrations against Article 6 was to show a total ignorance of the functioning of justice in our country or simply want to abuse the credulity of citizens into believing that only Imazighens would be subject to French justice. Besides the instigators of the demonstrations. by depositing a few years after the statute of their party with the French authorities have declared that their submission to the laws and French courts, preferring to opt for a less risky way and considering the future prospects of choosing the alternative of national resistance of the century and the beginning of 1953.
Question:
Q'est Does the French presence in Morocco brought the Berber tribes?
Answer:
All historians and researchers to consider the consistent Atlas Mountains area Tribes are not subject to the authority of central government as a haven of peace and prosperity, unlike corn Makhzen which bent under the yoke of oppression of bosses who did not care that their increasing wealth and extending their influence to the detriment of the wellbeing of the people they administered.
The Community of the hill tribes allowed the implementation and management of equipment intérêtcommun which benefits the whole population (granaries, houses of worship, markets, guesthouses, irrigation work benches for Terrace farming etc..) Operation institutions, especially justice was entrusted to elected representatives in a tradition unique to each tribe and that acquittal was the only tax canon law (the Zakat and achour) paid to religious institutions.
That was about the situation in those tribes on the eve of the protectorate. The arrival of French troops on national territory completely overwhelmed their situation and forced them to provide almost all the burden alone of holy war and resistance to the occupier without any support from Bled Makhzen busy enjoying the "blessing" of French domination
Colonial conquest led to the destruction and ruin the economy of the tribes and made their territory, until independence, a zone of insecurity marked with red piping on administrative maps. People remained suspicious after their capitulation were under close surveillance and travel in the tribes were subject to serious review. The sheikhs and the supervisor was there to know who knew. Anyone who does not greet military French officials in their passage was abused or imprisoned. The port view European and long hair were a source of trouble. It was the same reading newspapers. Mail was opened and its contents checked.
heritage of the tribes also was not spared, their best land would be declared the sole collective desire to establish a land bank for settlement. This affects 10 million hectares. Injustice that independence was not repaired. Yet the occupier was seconded to achieve its objective on customary law Berber nationalist movement known as the alleged fight. These lands continue to be managed by the Ministry of Interior who holds no government control ... As if these disasters were not enough and needed further aggravate the punishment meted out to these tribes, it subjects them to tertibe and benefits. Contributions unjust and unpopular. People had suffered so much that their removal was among the first decisions of the Moroccan government in the aftermath of independence. The
tertib: This tax was first introduced by Hassan and had met with strong opposition from some urban bourgeoisie who preferred to escape to place themselves under the protection and imperialist pécipiter colonization of Morocco.
Acquitted on agricultural production and livestock on his plate and his collection was entrusted to the bullies and sheikhs who were not paid, but collected a percentage from the proceeds of recovery. What prompted them to strongly impose the taxpayers that the agricultural year was good or bad, they were concerned at the highest level by their premium end of campaign should be constantly growing. Needless to emphasize the dire consequences of such behavior on the lives of people in these countries.
tax benefit: aimed in principle at maintenance of tracks, was paid in cash or in kind, amounted to four days per year. As this tax was concentrated among low-income people with no financial means to release them, rural people had no alternatives to enlistment for their field use of the work, at their expense , or lease to farmers, foresters and settlers affected the work of the farm.
This laborious and labor was so cheap sought, it gave rise to undue enlistments, which spared not even the children. Which forced the young to leave their place of origin as soon as they were concerned about the operation ...
Finally, the "Tiwizi" which allowed to achieve jointly owned equipment or carry out work to people who could not become a chore for the benefit of big shots and sheikhs. Such is the lot of misfortune that the "peace" brought to the Highlanders. What have they won some cons? No economic infrastructure has been completed, no socio-educational equipment. The first schools carnivals began to emerge in the forties, that is to say almost on the eve of independant.
The Community of the hill tribes allowed the implementation and management of equipment intérêtcommun which benefits the whole population (granaries, houses of worship, markets, guesthouses, irrigation work benches for Terrace farming etc..) Operation institutions, especially justice was entrusted to elected representatives in a tradition unique to each tribe and that acquittal was the only tax canon law (the Zakat and achour) paid to religious institutions.
That was about the situation in those tribes on the eve of the protectorate. The arrival of French troops on national territory completely overwhelmed their situation and forced them to provide almost all the burden alone of holy war and resistance to the occupier without any support from Bled Makhzen busy enjoying the "blessing" of French domination
Colonial conquest led to the destruction and ruin the economy of the tribes and made their territory, until independence, a zone of insecurity marked with red piping on administrative maps. People remained suspicious after their capitulation were under close surveillance and travel in the tribes were subject to serious review. The sheikhs and the supervisor was there to know who knew. Anyone who does not greet military French officials in their passage was abused or imprisoned. The port view European and long hair were a source of trouble. It was the same reading newspapers. Mail was opened and its contents checked.
heritage of the tribes also was not spared, their best land would be declared the sole collective desire to establish a land bank for settlement. This affects 10 million hectares. Injustice that independence was not repaired. Yet the occupier was seconded to achieve its objective on customary law Berber nationalist movement known as the alleged fight. These lands continue to be managed by the Ministry of Interior who holds no government control ... As if these disasters were not enough and needed further aggravate the punishment meted out to these tribes, it subjects them to tertibe and benefits. Contributions unjust and unpopular. People had suffered so much that their removal was among the first decisions of the Moroccan government in the aftermath of independence. The
tertib: This tax was first introduced by Hassan and had met with strong opposition from some urban bourgeoisie who preferred to escape to place themselves under the protection and imperialist pécipiter colonization of Morocco.
Acquitted on agricultural production and livestock on his plate and his collection was entrusted to the bullies and sheikhs who were not paid, but collected a percentage from the proceeds of recovery. What prompted them to strongly impose the taxpayers that the agricultural year was good or bad, they were concerned at the highest level by their premium end of campaign should be constantly growing. Needless to emphasize the dire consequences of such behavior on the lives of people in these countries.
tax benefit: aimed in principle at maintenance of tracks, was paid in cash or in kind, amounted to four days per year. As this tax was concentrated among low-income people with no financial means to release them, rural people had no alternatives to enlistment for their field use of the work, at their expense , or lease to farmers, foresters and settlers affected the work of the farm.
This laborious and labor was so cheap sought, it gave rise to undue enlistments, which spared not even the children. Which forced the young to leave their place of origin as soon as they were concerned about the operation ...
Finally, the "Tiwizi" which allowed to achieve jointly owned equipment or carry out work to people who could not become a chore for the benefit of big shots and sheikhs. Such is the lot of misfortune that the "peace" brought to the Highlanders. What have they won some cons? No economic infrastructure has been completed, no socio-educational equipment. The first schools carnivals began to emerge in the forties, that is to say almost on the eve of independant.
Question:
Who are the instigators of the Berber Dahir said, and what were their relationships with colonialism?
Answer:
I can not tell you that you do not already know, this fable and its authors from the bourgeoisie makhzenian, who exercised his influence in the old Moroccan cities where it was barely , 20% of the population (mainly in Rabat, Fez and Sale was ...), and the bourgeois elite, who lived from time immemorial, in the wake of the dynasties that succeeded in the country and benefited from the largesse of Makhzen.
With the weakening of power and emphasis sultanic European imperialist ambitions in the early 19th century, the bourgeoisie came into contact with foreign powers, evading, little by little, the royal authority to be placed under foreign protection. She used this to escape its international obligations, including payment of tax, while occupying a better position to take advantage of the period of crisis in the Morocco and increase his fortune. This behavior was anti-national balkanize the Kingdom had there been intervention energetic Moulay Hassan, who in 1880 provoked the Madrid conference, to stop the hemorrhaging of foreign coverage. The main concern of the bourgeoisie, with the establishment of the protectorate, was to ally with the occupier. to develop its capital, while entrusting their offspring to ensure their training. Attitude she adopted as a patriotic war lasted against the colonial armies. Only when convinced of the shortness of the armed resistance, the urban bourgeoisie left his antennae, like a snail.
His first gesture was to pour the poison, she never ceased to distill those spared any sacrifice to ensure the triumph of Islam and safeguard the homeland from the clutches of the disbelievers. His attacks were aimed what is most sacred in the Amazigh faith and patriotism.
Where were these zealots during the epics of Ait Baamrane, Rif, Saghro, Ait Baha ... to afford to insulting people, tending to doubt the fervor of faith and patriotism of fighters against the invaders? Could they boast of one martyr on the battlefield?
Were they also versed in religious sciences and as defenders of the faith, as were Ben Abdallah Yassin, Mehdi Toumert bin, which the Supreme Alawites Moulay Hassan, who all, preserved the traditional justice by merely adding to a Jmaa fqih, Maliki rite, to seek his advice on religious matters?
And if, instead of playing political opportunists, inventing history, to establish itself as the only valid interlocutor in the country, and if instead of dealing treacherously with those who still continued to shed their blood to defend our national values, and if instead of stabbing the defenders of the fatherland in the back, just when they most need support, these "politicians" and undertook to give moral support materially fighters. The fate of the colonial armies and the country would have been different. But for the elite, the elimination of potential competitors in the political premium in the national interest, whatever the method used to achieve this end.
Why do we not reacted in 1913 when the establishment of courts of pashas and bullies, who symbolized justice notorious for terror and looting, which ousted the Sharia in its scope, for into a mere appendage of their jurisdictions? Especially since the institutionalization of these courts was essentially to serve the interests of the occupier. This happened a few did not belie. The memory of the citizens still retains the injustices pashas Glaoui, Belbaghdadi El Korchi, Belmadani, Benhayoun etc. ... and collaboration with the occupier.
The same attitude was adopted by the elite bourgeois when France, worried about the sermons of Ulema of Al Azhar, who tried to revive the faith and the Muslim world wake up from its torpor and fearing that the infection reaches the Ulema of the Karawiyin, who might be tempted by their example, decided to prevent it by enacting two Dahirs. That of March 31, 1933, relating the organization of the Karawiyin, transformed the oldest university in the world, just a school management training related to the Minister of Justice when she was fierce throughout the centuries to defend its independence jealously, to ensure, in full freedom, development and influence of science. The second Royal Decree promulgated May 10, 1933, relating to discipline within the university and other institutions Karawiyin Islamic studies in Morocco, "forbidden to make speeches, conduct courses and conferences, writing circulars ... likely to demoralize students, and distract them from their studies or to endanger public order ... "These provisions were
not only a serious violation of academic freedom and expression, but still made the wrong exercise of one of the foundations of Islam is to order the good and forbid evil; obligation for every Muslim.
It suffices to grasp the seriousness of this Royal Decree, to know that the Muslim jurists, among which celebrates Alfechtali, prohibited stay in countries where the practice complained of was not allowed. They tolerated this visit in two cases. Where he was captive in the Muslim infidels or when it was issuing a Muslim prisoner. This law was in Morocco, against these lawyers, a country where the residence of miscreants was not permissible for a Muslim.
Yet our noble elite had not moved a finger to oppose its enactment and could not claim ignorance since many of its members had left the Islamic institutes.
In reviewing the song titled "Mghribouna" the Istiqlal Party, whose leaders heard singing to the Moroccan national anthem, we note that this text reflects the substance of their thought and ideology: neither Islam nor the monarchy there are mentioned. It's a secular song in the true sense. it is a true sacrilege by those who posed for the defendants zealots of Islam and the monarchy. Knowing all the care given to the composition of this song, its words were chosen deliberately, it is difficult to accept that we are dealing with an inadvertent omission but a deliberate omission.
When, after independence, it gave power to the bourgeois elite, she soon forgot his slogans Salafi, and instead of giving back chariaa to the rightful place of law in a Muslim country, she confined in personal status, by enacting the "moudaouana. She thus endorsed the work of the Protectorate of Morocco who made a secular state. She gave by his actions, irrefutable proof that all that was interested in gaining control over key sectors of national economy.
To conclude this matter, it is necessary to underline a fact which reflects the fervor of the Amazigh in all matters affecting the defense and propagation of Islam. Many years before the bourgeois elite not planned to gather in mosques, ensuring the doors were locked, (to avoid police intervention during the reading of "latif"), the Moroccan Amazigh, while their brothers still faced the colonial armies in the mountains of the atlas, and connecting with the tradition of their ancestors Tariq bin Ziad Youssef bin Tachafine, Yacoub El Mansour, had already helped to make Islam the second religion of France, and participated in the construction of the Great Mosque of Paris. Are the architectural style that symbolizes membership of Islam to North Africa.
With the weakening of power and emphasis sultanic European imperialist ambitions in the early 19th century, the bourgeoisie came into contact with foreign powers, evading, little by little, the royal authority to be placed under foreign protection. She used this to escape its international obligations, including payment of tax, while occupying a better position to take advantage of the period of crisis in the Morocco and increase his fortune. This behavior was anti-national balkanize the Kingdom had there been intervention energetic Moulay Hassan, who in 1880 provoked the Madrid conference, to stop the hemorrhaging of foreign coverage. The main concern of the bourgeoisie, with the establishment of the protectorate, was to ally with the occupier. to develop its capital, while entrusting their offspring to ensure their training. Attitude she adopted as a patriotic war lasted against the colonial armies. Only when convinced of the shortness of the armed resistance, the urban bourgeoisie left his antennae, like a snail.
His first gesture was to pour the poison, she never ceased to distill those spared any sacrifice to ensure the triumph of Islam and safeguard the homeland from the clutches of the disbelievers. His attacks were aimed what is most sacred in the Amazigh faith and patriotism.
Where were these zealots during the epics of Ait Baamrane, Rif, Saghro, Ait Baha ... to afford to insulting people, tending to doubt the fervor of faith and patriotism of fighters against the invaders? Could they boast of one martyr on the battlefield?
Were they also versed in religious sciences and as defenders of the faith, as were Ben Abdallah Yassin, Mehdi Toumert bin, which the Supreme Alawites Moulay Hassan, who all, preserved the traditional justice by merely adding to a Jmaa fqih, Maliki rite, to seek his advice on religious matters?
And if, instead of playing political opportunists, inventing history, to establish itself as the only valid interlocutor in the country, and if instead of dealing treacherously with those who still continued to shed their blood to defend our national values, and if instead of stabbing the defenders of the fatherland in the back, just when they most need support, these "politicians" and undertook to give moral support materially fighters. The fate of the colonial armies and the country would have been different. But for the elite, the elimination of potential competitors in the political premium in the national interest, whatever the method used to achieve this end.
Why do we not reacted in 1913 when the establishment of courts of pashas and bullies, who symbolized justice notorious for terror and looting, which ousted the Sharia in its scope, for into a mere appendage of their jurisdictions? Especially since the institutionalization of these courts was essentially to serve the interests of the occupier. This happened a few did not belie. The memory of the citizens still retains the injustices pashas Glaoui, Belbaghdadi El Korchi, Belmadani, Benhayoun etc. ... and collaboration with the occupier.
The same attitude was adopted by the elite bourgeois when France, worried about the sermons of Ulema of Al Azhar, who tried to revive the faith and the Muslim world wake up from its torpor and fearing that the infection reaches the Ulema of the Karawiyin, who might be tempted by their example, decided to prevent it by enacting two Dahirs. That of March 31, 1933, relating the organization of the Karawiyin, transformed the oldest university in the world, just a school management training related to the Minister of Justice when she was fierce throughout the centuries to defend its independence jealously, to ensure, in full freedom, development and influence of science. The second Royal Decree promulgated May 10, 1933, relating to discipline within the university and other institutions Karawiyin Islamic studies in Morocco, "forbidden to make speeches, conduct courses and conferences, writing circulars ... likely to demoralize students, and distract them from their studies or to endanger public order ... "These provisions were
not only a serious violation of academic freedom and expression, but still made the wrong exercise of one of the foundations of Islam is to order the good and forbid evil; obligation for every Muslim.
It suffices to grasp the seriousness of this Royal Decree, to know that the Muslim jurists, among which celebrates Alfechtali, prohibited stay in countries where the practice complained of was not allowed. They tolerated this visit in two cases. Where he was captive in the Muslim infidels or when it was issuing a Muslim prisoner. This law was in Morocco, against these lawyers, a country where the residence of miscreants was not permissible for a Muslim.
Yet our noble elite had not moved a finger to oppose its enactment and could not claim ignorance since many of its members had left the Islamic institutes.
In reviewing the song titled "Mghribouna" the Istiqlal Party, whose leaders heard singing to the Moroccan national anthem, we note that this text reflects the substance of their thought and ideology: neither Islam nor the monarchy there are mentioned. It's a secular song in the true sense. it is a true sacrilege by those who posed for the defendants zealots of Islam and the monarchy. Knowing all the care given to the composition of this song, its words were chosen deliberately, it is difficult to accept that we are dealing with an inadvertent omission but a deliberate omission.
When, after independence, it gave power to the bourgeois elite, she soon forgot his slogans Salafi, and instead of giving back chariaa to the rightful place of law in a Muslim country, she confined in personal status, by enacting the "moudaouana. She thus endorsed the work of the Protectorate of Morocco who made a secular state. She gave by his actions, irrefutable proof that all that was interested in gaining control over key sectors of national economy.
To conclude this matter, it is necessary to underline a fact which reflects the fervor of the Amazigh in all matters affecting the defense and propagation of Islam. Many years before the bourgeois elite not planned to gather in mosques, ensuring the doors were locked, (to avoid police intervention during the reading of "latif"), the Moroccan Amazigh, while their brothers still faced the colonial armies in the mountains of the atlas, and connecting with the tradition of their ancestors Tariq bin Ziad Youssef bin Tachafine, Yacoub El Mansour, had already helped to make Islam the second religion of France, and participated in the construction of the Great Mosque of Paris. Are the architectural style that symbolizes membership of Islam to North Africa.
Question:
You said Moroccans were amenable to the French courts since the establishment thereof in 1913, could you give examples of texts that violated national sovereignty by giving predominance to the colonial justice, long before the promulgation of the Dahir 1930?
Answer:
Before answering the question, I take this opportunity to address a key point in the topic that concerns us, and in particular the implementation of sharia in our country. You do not escape the Movement "Nationalist" had made a return to sharia his hobbyhorse. However, Morocco before the protectorate, at least from the 19th century, was it really a country where Sharia was applied, as claimed by the leaders of this movement? There are reasons to doubt because, in principle, in Islam, the highest legal authority after the Amir was the Qadi, whose powers were limited only by the Qur'an and Sunnah. In fact, this was not the case during this period in our country, where military power, administrative and judicial, were concentrated in the hands of bullies and Pasha. It was they who dispensed justice even at rare exceptions, they had only very little culture, and a fortiori of legal training. As for CADIS, which were mostly identified in the entourage of agents of authority or from their relatives, put there to protect the interests of those they held this function, their role was limited to the drafting of legal acts concerning In particular, marriage, divorce and inheritance. The sharia is so marginalized by power, and the Sovereign does not legislating, justice was therefore exercised arbitrarily in Bled Makhzen.
Needless to say, this facilitated the task France, which could enact, in peace, texts, without risking to create conflict of law with other laws in force, including civil and criminal, for the simple reason that they did not exist. This action was initiated by the circular of September 2, 1912, establishing the Official Gazette, and requiring publication of laws and regulations to make them binding. The soundtrack is, therefore, the only reference on the legal and henceforth no citizen can be compelled to comply with a law, be it divine, if not contained in the BO, which had also resulted in this:
** The break with the rule of canon law what was, in principle, Morocco and the establishment of the rule of law itself. The Sovereign, a lieutenant of God on earth, whose primary role was to ensure compliance with the laws of God, became a legislator, and enacted laws séculères, largely inspired by Western law. Morocco is turned into a secular state, despite implementation of appearances of an Islamic state.
Needless to say, this facilitated the task France, which could enact, in peace, texts, without risking to create conflict of law with other laws in force, including civil and criminal, for the simple reason that they did not exist. This action was initiated by the circular of September 2, 1912, establishing the Official Gazette, and requiring publication of laws and regulations to make them binding. The soundtrack is, therefore, the only reference on the legal and henceforth no citizen can be compelled to comply with a law, be it divine, if not contained in the BO, which had also resulted in this:
** The break with the rule of canon law what was, in principle, Morocco and the establishment of the rule of law itself. The Sovereign, a lieutenant of God on earth, whose primary role was to ensure compliance with the laws of God, became a legislator, and enacted laws séculères, largely inspired by Western law. Morocco is turned into a secular state, despite implementation of appearances of an Islamic state.
** Introduction of Arabic-French bilingualism, which dates officially of the circular states that laws and regulations must be published in two languages: Arabic and French. This text makes no reference to the language of the vast majority of people in the country. Yet its author is none other than Marshal Lyautey we taxed, yet, berbérophilie.
** The Official Bulletin of French laws made applicable in our country, the mere publication of Dahirs or decrees of the President of the French republic, allowing their entry into force in Morocco. This practice was not only a sprain of the sovereign power, but was, moreover, a serious violation of national sovereignty.
Returning Specifically to your question would require a larger space to be dealt with fairly. It is necessary to establish such a directory if you want to respond in a comprehensive manner. I will, however, cite a few examples to support my comments: *
the Dahir of 12 August 1913, establishing the French courts, stipulates in Article 9 that: 'These courts hear all civil and commercial in which French nationals or French will be called into question '. And since our country was home at the time of the protectorate over half a million Europeans who held the levers of power and dominated its economic sector, one can measure the content of this text. Maintained our citizens, inevitably, with this colony, which can generate reports of disputes that were within the exclusive jurisdiction of French courts. They were thus, consequently, forced to use these forums to defend their interests. I leave you to guess the number of Moroccan citizens who had crossed the gate of those courts to enforce their right.
* Article 41 of the Dahir of 30 October 1914, traffic and roll reads: 'Crimes under this Dahir are punishable under Article 463 of the French Criminal Code '. It was sufficient, therefore, the citizen to take the highway, ride a bicycle, driving a car or leave her ass or her goats cross the road, to risk violating this regulation and the risk of prosecution in the courts of 1913.
* Breaches of the Dahir of 11 September 1914, the currency exchange Hassan "are punishable by the penalties provided in section 463 of the French Criminal Code, passed by French courts." Now, who hoarded Hassani on? Speculated that this money? In any case, not the farmer nor the Moroccan mountain was still struggling with the colonial armies.
* The authors of violations of the provisions of the Dahir of 10 October 1917 on the conservation and exploitation of forests "would incur the penalties provided by sections 140 and 141 of the French Criminal Code." Needless to emphasize the number of peasants and farmers, to name a few, which could fall under these provisions, given that their exsitence was intimately linked to the exploitation of the forest.
* French courts were only competent to deal with breaches of the Dahir of 28 January 1918. regulate the manufacture and trade of bread and pastry. The penalties contained in Article 463 of the French Criminal Code.
I quote, finally, two examples of text introducing the legislation and regulations in French Morocco:
a decree dated July 31, 1913 the President of the French Republic, authorizes the establishment in the area French protectorate controllers of a civilian corps.
2 Dahir of 10 February 1920 makes it applicable in the French Zone Shereefian of empire, the Act of October 24, 1919, on the amnesty. It states that: 'any facts referred to in that Act that were committed in the French Zone of Morocco, benefiting from the amnesty the same extent and under the same conditions had been committed in France'.
Question:
Can we speak of a "Berber policy" of France by referring to the Dahir of 1930 ?
Answer:
This text adds nothing new that can afford to make any deduction policy. Moroccans were submitted to the French courts, long before the promulgation of this Royal Decree and judicial institutions Amazigh existed since time immemorial and had been maintained by all the dynasties that succeeded in Morocco, even the most rigorous of it, the Almohad dynasty. They were open to all defendants without any distinction. France has merely confirmed that fact. So we can be faced with a political Berber colonizers, should, as so aptly highlighted Salem Chaker, in his book, Berbers today, 'we have before us a set measures (legislative, regulatory and physical), and aims tending towards a strategic goal clearly designed and installed '.
Similar measures were taken at the beginning of the century by France and England, animated by a spirit of crusade, the Middle East when they were committed to create, on Syrian territory, two entities, chrétienno-one Muslim and one Jewish, encouraging the promotion of ethnic and religious representations, and making territorial divisions permeffant the creation of two States more sustainable and more balanced in the region: Lebanon Israel.
"This has not been undertaken in Morocco during the colonial period. Dahir, itself, involved only a small minority of citizens. Since the text as we have seen applied to the subjects and not just Moroccan Amazigh, as bent on wanting to do as the nationalist movement called the allegations. As for the Amazigh people, the vast majority escaped with the text. There were more Amazighophone in major cities in the Kingdom where they were at that time over 57% of the population, as in all mountain ranges of the Atlas and they fell on the same basis as other citizens , makhzénéenne of justice (courts of Pasha and CADIS). Add to this the large Berber tribal confederations, administered by the bosses, who were also subject to these courts. Were among the confederations in South Morocco: The Haha, the ksim-Mesguina - the Chtouka and Ait Massa. If this Dahir was, therefore, raise some divisions, Amazigh were the first to be affected.
Moreover, no concrete action had been taken to identify a representation Amazigh, within national or local institutions (local councils - Rooms professional advice to government ...). These institutions continued to operate in the tradition makhzenian, as their leaders were chosen, as before, in the same social milieu, until government which had no personality Amazigh, at least in this respect.
The press, meanwhile, had not a single organ in the Amazigh language, even newspapers collaboration appeared only in Arabic (Widad Al - Saada - El Houria).
Throughout the colonial period, France had sought to give the impression that tradition makhzenian. And at the height of the crisis with Palace, once the decision was made to depose the sovereign, she had not failed in this rule, ensuring that the coup intervened under the emblem Makhzen (the CORAR and Harka; Abdelhay El Kettani, Kettani leader of the Brotherhood and the Pasha Thami Glaoui were carriers. They said, both of offspring Sharifian).
The scenario began with the meeting of Qulémas, the Chorfas and heads of religious orders, which émirent a fatwa declaring the Sultan now unfit to assume the position of Imam, and in accordance with this award, we met in Marrakech pashas, the kingpins, the sheikhs and notables who sought his deposition. The colonizer
considered the best way to achieve its objectives without too much expense, lay in the preservation of existing structures and the recovery of those who ensured the operation, into instruments to serve its interests. So he showed hostility to any attempt to overthrow these structures, they fear n'engendrât a boomerang effect, which thwart his plans. This method had the advantage for him to appease the spirits and preserve some local interests, that had to spare.
was in this context and arguing for the preservation of tradition that France had kept justice Makhzen and Orf (Azerf, customary law), to make a weapon, intended to liability and the exploitation of the masses, so much so that the judiciary had become synonymous with corruption, injustice and collaboration. This discredited the judiciary in all its forms, in the eyes of citizens.
In doing so and allowing those abuses were committed in the name of the law and with the blessing of power "protective", France had not only caused the greatest harm to justice Moroccan, but also destroyed an institution several thousand years that was the customary justice.
If one day you happen to visit the mountains of the atlas, ask the old people you meet on your journey to the Berber Dahir and they will tell you that they have never heard of. By cons, as soon as you approach Azerf, she replied she remembers perfectly and that their country has always been administered by custom. They will give you many details about the injustices they suffered during the colonial period, and the abuses of the sheikhs, and independence was a real issue for them.
It comes to my mind a story that took place in Kabylie, the French occupation, when France had noticed that the custom code was a factor of solidarity between tribes and that such solidarity might put endangered occupation. She tried to break through the introduction of legislation in the metropolitan region and in particular the French Criminal Code. People opposed it, and whenever a crime had been committed in a tribe and that blood money was paid, the family of a gun cocking the murderer, the supplied and sent into the mountains, before the French gendarmerie intervened. The phenomenon reached such an extent that on the eve of the war of Algerian independence, the number of guerrillas called "bandits of honor" had been estimated at more than 1,300 people in the mountains of Kabylia and Aures. Grouped into paramilitary formations, they waited for a sign, to enter into rebellion against French rule, they were confident of support from the mountain population. Many of them were already sentenced to death in absentia. It was they who had triggered the uprising November 1954, and which formed the nucleus of the Algerian Liberation Army.
So without the 'custom Berber' - and without the "bandits of honor" who defended - this army of liberation would perhaps never existed. What made that one day Krim Belkacem, who was part of the "bandits" when a reporter asked him about when he joined the national liberation movement, it is the latter who, in actually joined.
now examine the allegation of political leaders who had attacked the Dahir. claiming that its enactment was to Christianize and Frenchify Berbers. to evade the authority of the sovereign. It is certain that any legislation is a political objective, namely his mark on Moroccan society we find, moreover, the consequences of laws enacted since independence, including planning, Arabization and creation of certain institutions. We can therefore make judgments about the situation, in retrospect, they have engendered.
In fact, since the offending text was applied over nearly a quarter century, it would normally leave an impact on the regions concerned, where you should find Christianized minorities and Frenchified, churches and priests, since this was the goal. In reality, there is nothing of that, simply because it is only a myth of pure creative minds who are the authors. While the French missionaries had taken measures to evangelization in Morocco, but this action was a bitter failure, the exception conversion to Christianity by the Reverend Father Jean Abdeljalil Mohammed, brother of the late Ben Abderrahman Abdeljalil, former member of Executive Committee of the Istiqlal Party.
But where had exercised this action? Not in the Berber mountains, but in urban centers of evangelization were not implanted in Tafraout in Targu-nTouchka has Amellagou or Tinghir, but rather in Casablanca, Rabat, Fez, Meknes, Marrakech, Sale , Jadida, etc.. There were several centers of evangelization to which the church had focused simply because the conditions were favorable. Social pressure was less restrictive than in the companions and promiscuity are promoted the relaxation of morals, the breakdown of society and juvenile delinquency. In the tribal milieu, on the contrary, solidarity was strong as well as attachment to family and religious values. Any deviation from the straight path leads to the rejection by the tribe, and necessarily exile. Indeed, a sociological study conducted in Morocco at the time, had shown that the density of religious institutions (mosques, madrasas and Islamic schools zaouia) were greater in the mountains, Berber "in the cities and plains of the United . This finding is probably valid for other regions: the mountain through the centuries has been the stronghold and home to the religion and traditions. This means that the day when Islam will disappear from the mountains that he has really abandoned Morocco.
The second argument that proponents of the theory of "Berber Dahir" consisted of waving the French language of the Amazigh. Such a possibility could be realized only three conditions:
* First, it was necessary that the Amazigh express the desire to opt for French nationality, to say the least unlikely attitude on the part of those who through the history of their country, have continued to make every sacrifice to defend their faith and their homeland. Such an idea could not touch the spirits unhealthy blinded by hatred of all those not of their species.
Similar measures were taken at the beginning of the century by France and England, animated by a spirit of crusade, the Middle East when they were committed to create, on Syrian territory, two entities, chrétienno-one Muslim and one Jewish, encouraging the promotion of ethnic and religious representations, and making territorial divisions permeffant the creation of two States more sustainable and more balanced in the region: Lebanon Israel.
"This has not been undertaken in Morocco during the colonial period. Dahir, itself, involved only a small minority of citizens. Since the text as we have seen applied to the subjects and not just Moroccan Amazigh, as bent on wanting to do as the nationalist movement called the allegations. As for the Amazigh people, the vast majority escaped with the text. There were more Amazighophone in major cities in the Kingdom where they were at that time over 57% of the population, as in all mountain ranges of the Atlas and they fell on the same basis as other citizens , makhzénéenne of justice (courts of Pasha and CADIS). Add to this the large Berber tribal confederations, administered by the bosses, who were also subject to these courts. Were among the confederations in South Morocco: The Haha, the ksim-Mesguina - the Chtouka and Ait Massa. If this Dahir was, therefore, raise some divisions, Amazigh were the first to be affected.
Moreover, no concrete action had been taken to identify a representation Amazigh, within national or local institutions (local councils - Rooms professional advice to government ...). These institutions continued to operate in the tradition makhzenian, as their leaders were chosen, as before, in the same social milieu, until government which had no personality Amazigh, at least in this respect.
The press, meanwhile, had not a single organ in the Amazigh language, even newspapers collaboration appeared only in Arabic (Widad Al - Saada - El Houria).
Throughout the colonial period, France had sought to give the impression that tradition makhzenian. And at the height of the crisis with Palace, once the decision was made to depose the sovereign, she had not failed in this rule, ensuring that the coup intervened under the emblem Makhzen (the CORAR and Harka; Abdelhay El Kettani, Kettani leader of the Brotherhood and the Pasha Thami Glaoui were carriers. They said, both of offspring Sharifian).
The scenario began with the meeting of Qulémas, the Chorfas and heads of religious orders, which émirent a fatwa declaring the Sultan now unfit to assume the position of Imam, and in accordance with this award, we met in Marrakech pashas, the kingpins, the sheikhs and notables who sought his deposition. The colonizer
considered the best way to achieve its objectives without too much expense, lay in the preservation of existing structures and the recovery of those who ensured the operation, into instruments to serve its interests. So he showed hostility to any attempt to overthrow these structures, they fear n'engendrât a boomerang effect, which thwart his plans. This method had the advantage for him to appease the spirits and preserve some local interests, that had to spare.
was in this context and arguing for the preservation of tradition that France had kept justice Makhzen and Orf (Azerf, customary law), to make a weapon, intended to liability and the exploitation of the masses, so much so that the judiciary had become synonymous with corruption, injustice and collaboration. This discredited the judiciary in all its forms, in the eyes of citizens.
In doing so and allowing those abuses were committed in the name of the law and with the blessing of power "protective", France had not only caused the greatest harm to justice Moroccan, but also destroyed an institution several thousand years that was the customary justice.
If one day you happen to visit the mountains of the atlas, ask the old people you meet on your journey to the Berber Dahir and they will tell you that they have never heard of. By cons, as soon as you approach Azerf, she replied she remembers perfectly and that their country has always been administered by custom. They will give you many details about the injustices they suffered during the colonial period, and the abuses of the sheikhs, and independence was a real issue for them.
It comes to my mind a story that took place in Kabylie, the French occupation, when France had noticed that the custom code was a factor of solidarity between tribes and that such solidarity might put endangered occupation. She tried to break through the introduction of legislation in the metropolitan region and in particular the French Criminal Code. People opposed it, and whenever a crime had been committed in a tribe and that blood money was paid, the family of a gun cocking the murderer, the supplied and sent into the mountains, before the French gendarmerie intervened. The phenomenon reached such an extent that on the eve of the war of Algerian independence, the number of guerrillas called "bandits of honor" had been estimated at more than 1,300 people in the mountains of Kabylia and Aures. Grouped into paramilitary formations, they waited for a sign, to enter into rebellion against French rule, they were confident of support from the mountain population. Many of them were already sentenced to death in absentia. It was they who had triggered the uprising November 1954, and which formed the nucleus of the Algerian Liberation Army.
So without the 'custom Berber' - and without the "bandits of honor" who defended - this army of liberation would perhaps never existed. What made that one day Krim Belkacem, who was part of the "bandits" when a reporter asked him about when he joined the national liberation movement, it is the latter who, in actually joined.
now examine the allegation of political leaders who had attacked the Dahir. claiming that its enactment was to Christianize and Frenchify Berbers. to evade the authority of the sovereign. It is certain that any legislation is a political objective, namely his mark on Moroccan society we find, moreover, the consequences of laws enacted since independence, including planning, Arabization and creation of certain institutions. We can therefore make judgments about the situation, in retrospect, they have engendered.
In fact, since the offending text was applied over nearly a quarter century, it would normally leave an impact on the regions concerned, where you should find Christianized minorities and Frenchified, churches and priests, since this was the goal. In reality, there is nothing of that, simply because it is only a myth of pure creative minds who are the authors. While the French missionaries had taken measures to evangelization in Morocco, but this action was a bitter failure, the exception conversion to Christianity by the Reverend Father Jean Abdeljalil Mohammed, brother of the late Ben Abderrahman Abdeljalil, former member of Executive Committee of the Istiqlal Party.
But where had exercised this action? Not in the Berber mountains, but in urban centers of evangelization were not implanted in Tafraout in Targu-nTouchka has Amellagou or Tinghir, but rather in Casablanca, Rabat, Fez, Meknes, Marrakech, Sale , Jadida, etc.. There were several centers of evangelization to which the church had focused simply because the conditions were favorable. Social pressure was less restrictive than in the companions and promiscuity are promoted the relaxation of morals, the breakdown of society and juvenile delinquency. In the tribal milieu, on the contrary, solidarity was strong as well as attachment to family and religious values. Any deviation from the straight path leads to the rejection by the tribe, and necessarily exile. Indeed, a sociological study conducted in Morocco at the time, had shown that the density of religious institutions (mosques, madrasas and Islamic schools zaouia) were greater in the mountains, Berber "in the cities and plains of the United . This finding is probably valid for other regions: the mountain through the centuries has been the stronghold and home to the religion and traditions. This means that the day when Islam will disappear from the mountains that he has really abandoned Morocco.
The second argument that proponents of the theory of "Berber Dahir" consisted of waving the French language of the Amazigh. Such a possibility could be realized only three conditions:
* First, it was necessary that the Amazigh express the desire to opt for French nationality, to say the least unlikely attitude on the part of those who through the history of their country, have continued to make every sacrifice to defend their faith and their homeland. Such an idea could not touch the spirits unhealthy blinded by hatred of all those not of their species.
** It was that France envisageât to grant French citizenship to Moroccans, and make them full citizens, for highly unlikely, if we judge by the behavior of France in the colonies where she had opposed a plea in the small press, some political leaders in those territories that had made obtaining French nationality one of their key demands.
*** Finally, everyone knows that every citizen is bound to the Moroccan monarch, by the oath of allegiance and any change of nationality was subject to breaking this link, which could occur only on royal decision. And the king was adamant during the colonial period, despite pressure from foreign powers to gain access to such requests, which came from, particularly, Jewish, How, in this case, crooked politicians could they assume that the King would few cases more than half of its Muslim subjects and agree to them, with a heavy heart, he has continued to deny his Jewish subjects, yet minority, unless the politicians do not consider their co-religionists were unworthy of the royal solicitude?
Question:
Three decades after independence. it continues to celebrate the Dahir of 1930. Who then benefits from this 'ritual'?
Answer:
This story, I would call a bluff, is a pure invention of those who showed. any time. hatred and contempt for everything Amazigh; behavior reported in the writings of Elyoussi, AR and E. Kansousi Ifrane, who suffered for their actions vexatious. The same contempt
was expressed. bluntly. at the beginning of the century, by a representative of the bourgeois elite. Mohamed El Ouazzani Belhassan.
Responding to criticism from Arabic dialect made by a French scientist he called the Amazigh language "dialect of shepherds, naive people, not a liberator dialect, used by civilized people in science, educated by the marked by evolution and civilization, such as speakers of Arabic dialects. "
This hostility was shared by the colonizer, who considered the Amazigh people as "rednecks, concealers, eager to betray, and it there can be no peace with them if they are required by the fear of the enemy "(comments reported in The History of North Africa, of CAJulien).
This attitude was confirmed by Belmadani Benhayoun, former pasha of Agadir, which was a key organizer of the conspiracy in August 1953 against the Palace. In his book Guilty loyalty he related the following: "When France in 1951 wanted to put pressure on the king, to force him to sign the reforms she had recourse to Arab tribes Zaer, and encamped before the Palace, preferring to Zalan Berber tribes, found to be unsafe.
At the same time, Beni Iznassen tribes, known for their hostility to France, were placed under surveillance. Benhayoun the same in his book, is proud to have been with Bouchaïb Belqorchi LRAA Malâaïnine and Abderrahman, head of the cell of eight intriguing, charged by the Residence de France to prepare, in the shadows, the deposition King. They were considered among the leading opponents to the Palace, while differed among enforcement officers who made the face of this plot, two Berbers. Pasha Sefrou M'Barek Bekker and the caid el Oulmes, Mahjoubi Aherdan, who preferred resign from their position, rather than accept the coup. They engaged the struggle for the restoration of legitimacy and independence of Morocco. They were, during the period of their action, courted by politicians, who, according Benhayoun, fell into the trap that held out the occupier, by agreeing to temporarily remove the issue of return of Mohamed V to his throne, appoint an interim Council of the crown, and to engage in priority discussions on the future of Franco-Moroccan relations. This scheme was foiled by the vigilance of the masses who had made the return of king on his throne a prerequisite for any discussion.
For his part, Robert Mountain, considered one of the ideologues of colonization and taxed berbèrophilie, advanced in one of his books that the imposition of Berbers in French criminal courts, they can make their democratic learning.
Does this mean that the urban bourgeoisie could do this learning French civil courts, which citizens were subjected, without recourse to repression?
At these early stages.'s reaction to the bourgeois elite promulgation of the Dahir on customary courts did little more than a very limited audience, not exceeding some small urban areas. Amplification of the event was the result of the action of the Istiqlal Party, which since its inception in 1934, was a founding act by devoting a large advertisement, to be celebrated As a major national event and as a starting point in contemporary history of Morocco.
the arrival of the party in power in the aftermath of independence, he entered this event so that the curriculum is taught at all levels and anchored in the memory of young Moroccans to eclipse the epic of national resistance against the occupation, a resistance which had to downplay. Therefore, young people today know much more event than their parents, who lived through the events before independence.
Another objective of the hype and hoax designed to make Dahir an original sin for the Amazigh people, blaming them and making them despise their origin, transforming them into citizens and subject predisposed to accept domination. They can not get rid of this original sin in denying their origins and by leaving assimilate to become, ultimately, the followers of a virulent Arabism.
addition, this thesis is the cause of centralizing power, using it as a spectrum, to thwart the democratic demands. SimPose in as the guarantor of national unity against division and anarchy.
Dahir is finally hammered in all circumstances by the totalitarian pan-Arab parties to propagate their ideology and chauvinistic justify the denial of citizenship to identity and culture Amazigh claim yet more than legitimate.
was expressed. bluntly. at the beginning of the century, by a representative of the bourgeois elite. Mohamed El Ouazzani Belhassan.
Responding to criticism from Arabic dialect made by a French scientist he called the Amazigh language "dialect of shepherds, naive people, not a liberator dialect, used by civilized people in science, educated by the marked by evolution and civilization, such as speakers of Arabic dialects. "
This hostility was shared by the colonizer, who considered the Amazigh people as "rednecks, concealers, eager to betray, and it there can be no peace with them if they are required by the fear of the enemy "(comments reported in The History of North Africa, of CAJulien).
This attitude was confirmed by Belmadani Benhayoun, former pasha of Agadir, which was a key organizer of the conspiracy in August 1953 against the Palace. In his book Guilty loyalty he related the following: "When France in 1951 wanted to put pressure on the king, to force him to sign the reforms she had recourse to Arab tribes Zaer, and encamped before the Palace, preferring to Zalan Berber tribes, found to be unsafe.
At the same time, Beni Iznassen tribes, known for their hostility to France, were placed under surveillance. Benhayoun the same in his book, is proud to have been with Bouchaïb Belqorchi LRAA Malâaïnine and Abderrahman, head of the cell of eight intriguing, charged by the Residence de France to prepare, in the shadows, the deposition King. They were considered among the leading opponents to the Palace, while differed among enforcement officers who made the face of this plot, two Berbers. Pasha Sefrou M'Barek Bekker and the caid el Oulmes, Mahjoubi Aherdan, who preferred resign from their position, rather than accept the coup. They engaged the struggle for the restoration of legitimacy and independence of Morocco. They were, during the period of their action, courted by politicians, who, according Benhayoun, fell into the trap that held out the occupier, by agreeing to temporarily remove the issue of return of Mohamed V to his throne, appoint an interim Council of the crown, and to engage in priority discussions on the future of Franco-Moroccan relations. This scheme was foiled by the vigilance of the masses who had made the return of king on his throne a prerequisite for any discussion.
For his part, Robert Mountain, considered one of the ideologues of colonization and taxed berbèrophilie, advanced in one of his books that the imposition of Berbers in French criminal courts, they can make their democratic learning.
Does this mean that the urban bourgeoisie could do this learning French civil courts, which citizens were subjected, without recourse to repression?
At these early stages.'s reaction to the bourgeois elite promulgation of the Dahir on customary courts did little more than a very limited audience, not exceeding some small urban areas. Amplification of the event was the result of the action of the Istiqlal Party, which since its inception in 1934, was a founding act by devoting a large advertisement, to be celebrated As a major national event and as a starting point in contemporary history of Morocco.
the arrival of the party in power in the aftermath of independence, he entered this event so that the curriculum is taught at all levels and anchored in the memory of young Moroccans to eclipse the epic of national resistance against the occupation, a resistance which had to downplay. Therefore, young people today know much more event than their parents, who lived through the events before independence.
Another objective of the hype and hoax designed to make Dahir an original sin for the Amazigh people, blaming them and making them despise their origin, transforming them into citizens and subject predisposed to accept domination. They can not get rid of this original sin in denying their origins and by leaving assimilate to become, ultimately, the followers of a virulent Arabism.
addition, this thesis is the cause of centralizing power, using it as a spectrum, to thwart the democratic demands. SimPose in as the guarantor of national unity against division and anarchy.
Dahir is finally hammered in all circumstances by the totalitarian pan-Arab parties to propagate their ideology and chauvinistic justify the denial of citizenship to identity and culture Amazigh claim yet more than legitimate.
Question:
Your last word?
Answer:
far this issue has mainly been the subject of a complacent and biased literature aimed mainly to strengthen the argument of the proponents of the myth of Dahir, and it is high time the truth gives way to partisan objective research that may shed light on the subject and establish the truth at all.
From The Tifinagh Review, March 1998
From The Tifinagh Review, March 1998
source: www.mondeberbere.com
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