Prior to 1912, Morocco was considered “the model moderate Muslim country” and was extremely prosperous. \u00a0Twentieth century Morocco, however, experienced a great deal of change due to political unrest resulting from the French and Spanish protectorates, along with a move by the Alaouite dynasty to achieve Moroccan independence. \u00a0The French protectorate began in 1912 during a period of weakness within the dynasty and lasted until 1956 when Morocco gained its independence.<\/p>\n
The French protectorate was established for France to further their economic interests in North Africa. \u00a0King Mohammed V (1927-1961) actively opposed the French protectorate seeing that the French played\u00a0a strategic game to ensure that Morocco remained “traditional” and untouched by modernity–they used\u00a0the Amazigh language to divide and rule and further made French the language of trade (Leila Abouzeid<\/a>). \u00a0Remaining traditional was particularly problematic for Moroccan women, as the colonial administration severely limited education for women, relegating them to the realm of domestic labor and limiting them from learning the language of trade\/French; this would have long-lasting consequences.<\/p>\n King Mohammed V was exiled by the French for actively opposing the French protectorate and King Hassan II (1961-1999) took control once Morocco had achieved independence. \u00a0King Hassan II was known for his authoritarian rule and thus after independence Morocco went through what many call the “years of lead” (Dr. Saloua Zerhouni). \u00a0During this time King Hassan launched a program for incremental democracy, appointing a Royal Commission. \u00a0Problematically for women who were involved in anti-colonialist movements in the early 1950s, commission members were conservative religious scholars who\u00a0wanted to further restrict women’s roles.<\/p>\n In 1957 the Moudawanah or Family Code was established as a private law created by the Royal Commission. \u00a0This code was meant to define family relations with laws relating to marriage, inheritance, divorce, and child custody. \u00a0In early drafts of the Moudawanah women were treated as second-class citizens, not being allowed to sign marriage contracts without a male family member present and not being allowed to divorce a husband (Dr. Souad Eddouada).<\/p>\n By the 1980s the U.N. was pushing for women’s rights across the globe and Morocco was forced under the media spotlight for limiting Moroccan women’s rights. \u00a0At the time, feminists in Morocco, who had previously been fighting against colonial rule and were now fighting against patriarchal institutions, were declared “puppets of the West” for adhering to what was labeled a secularist and French model of feminism. \u00a0By the 1990s enough women had joined forces in Morocco to form the Feminine Union of Action and start the “1 Million Campaign to Change Family Law.”<\/p>\n King Hassan II had no choice but to address the masses of women, and he did so as the “father of his daughters,” indicating that he saw women’s rights as an issue for all of Morocco to address. \u00a0It was not until King Mohammed VI moved into his position as King in 1999 that real change for women began to occur. \u00a0King Mohammed VI came to power in Morocco at a time of transition in which the Amazigh began reclaiming their cultural independence, Islamist extremists were making themselves known across North Africa (e.g., the Casablanca bombings in 2003), the Polisario continued its struggle for sovereignty in Western Sahara, and women rights organizations increased their forces to demand gender equality.<\/p>\n In response to women’s rights activists, specifically, King Mohammed VI pushed to reform the Moudawanah at the end of 2003. \u00a0The new family code, codified in January 2004, allows women to divorce and increases the marriage age from 15 to 18 across the nation. \u00a0Also, the Article 19 of the 2011 Constitution established equality between women and men, but only if it complies with the “permanent characteristics of the kingdom.” \u00a0Unfortunately, this means little has been accomplished in relation to inheritance laws, sex outside of marriage (which is still illegal), violence against women and girls. \u00a0In addition, because unemployment rates are so high and women (esp. \u00a0rural) are at a particular disadvantage for gaining employment, some are forced to work in the sex industry<\/a> to support their families or work as “mule\u00a0ladies<\/a>.” \u00a0Further, women who have children out of wedlock<\/a> are left with few resources to address child support and even citizenship documentation.<\/p>\n Many of the concerns that both women and men face in Morocco are related to the Moudawanah, some of which are outlined above. \u00a0More so, however, is the shame (el hshouma<\/em>) surrounding sex and sexuality. \u00a0Because Morocco considered itself a moderate Islamist culture, there is an ambiguity surrounding appropriate behaviors, yet many of these behaviors are punishable by law. \u00a0For instance, sex outside of marriage is illegal, although the behaviors occur due to the need for financial stability and lack of sex education. \u00a0Because discussions of sex are shameful, youth receive very little in the way of sex education but are expected to marry early in order to move out of the home.<\/p>\n Those who do not abide by the laws are deemed “sick” and must be punished, at times by the hands of their own family and community members. \u00a0Homosexuality in Morocco is against the law and thus LGBTQ individuals are further chastised for revealing their identities. \u00a0Article 489 on “sexual deviance” of the 2011 Constitution\u00a0allows for the punishment of homosexuality with jail sentences\u00a0(6 months<\/a> – 3 years<\/a>) and fines (200 – 1000 dirhams). \u00a0Article 483 on “public obscenity”\u00a0of the 2011 Constitution allows for the punishment of any behavior deemed obscene. \u00a0Take for example the two women arrested<\/a> for wearing clothes that were too tight.<\/p>\n One of the biggest challenges that Morocco faces today is finding common ground between \u00a0Islamic traditionalists and progressives. \u00a0The laws outlined above were created in early Moroccan history with the understanding that the Qur’an promotes a\u00a0patriarchal system with\u00a0heterosexuality as its baseline. \u00a0Several scholars (e.g., Amina Wadud, Scott Kugle, Irshad Manji) have\u00a0preferred reformist interpretations of the Qur’an that take into consideration contemporary interpretations of passages and thus new modes of understanding both gender and sexuality. \u00a0Newer resources<\/a> have also been created to help Moroccan individuals “come out” as feminist and\/or LGBTQ. \u00a0Although these individuals still risk rejection, violence, and even death, the benefits of visibility are enough to inspire their stories<\/a>.<\/p>\n This activity will allow each student the opportunity to analyze\u00a0how religion, culture, and tradition influence their\u00a0notions of love and sex. \u00a0Using the Moroccan story as an example of cultural, religious, and traditional influence, students will imagine the cultural, religious, and traditional influences of love and sex in the U.S. \u00a0Students will likely have different analyses as some may have more familial or religious influence than others. \u00a0For this activity each student should:<\/p>\n Introduction Prior to 1912, Morocco was considered “the model moderate Muslim country” and was extremely prosperous. \u00a0Twentieth century Morocco, however, experienced a great deal of change due to political unrest resulting from the French and Spanish protectorates, along with a … Continue reading The Moudawanah<\/h2>\n
Sexuality in Silence<\/h2>\n
Cross-cultural Stories Activity<\/h1>\n
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