This study explains the concept of Islamic Moderation in Morocco. It's an interesting theme for us to observe and study together. Considering that the Moroccan government is one of the successful ...countries in protecting its territory from the threat of Islamic radicalism groups. Furthermore, the jihadist group launched its attack in Casablanca in 2003. Based on this background, the government, in this matter is King Muhammad VI, considers there is an urgent need to reconstruct Moroccan Islamic moderation. With a view to ensuring the stability of religious, social, cultural and political security in the domestic and regional areas of West Africa. The data was collected through a combination of qualitative studies and field observations of moderation that has been carried out over the past twenty years. The data explains that diversity tolerance has been going on for a long time. Studying King Muhammad VI's decision at His Dhahir al-sharief, the moderation developed by Morocco encompasses several lines. First, by normalizing minority relations represented with the original Moroccan Jews. Second, by building the Institute of Takwin Al-Aimmah in order to bring about the priests of the mosque to have moderate Islamic visions and loving deeply their own homeland.
This paper examines the women’s right to divorce under Moroccan Islamic family law. This article relies on a statutory approach, accompanied by interviews. Most of the data were taken from Moroccan ...regulations on marriage. The data were also collected from books and journals on women and divorce in Moroccan Law. Additionally, interviews are conducted to enrich information. The result of this study shows that Morocco recognizes the right of woman to divorce (her husband) in two terms: tatliq li al-syiqaq and khulu'. Of these two rights, Moroccan women share an equal position with men in the chance to end marital ties. Following the divorce, Moroccan family law stipulates that joint property belongs to the wife, except for immovable assets in the husband's name. Due to this provision, Moroccan women's bargaining position is arguably strong, because they have the legal ‘power’ to negotiate whether the marriage should be continued or ended. This should encourage husbands to behave carefully of their wives during the marriage. Theoretically, Moroccan family law can be said progressive in terms of protecting the rights of women (and their child/s). Tulisan ini mengkaji hak bercerai bagi perempuan dalam undang-undang keluarga yang diterapkan di negara muslim Maroko. Artikel ini ditulis dengan pendekatan perundang-undangan (statue approach) yang dilengkapi dengan wawancara. Data dikumpulkan dari peraturan-peraturan perkawinan di Maroko. Data juga didapatkan dari buku-buku dan jurnal yang membahas hak perempuan untuk bercerai. Di samping itu, data juga diperkaya melalui wawancara. Hasil penelitian ini menunjukkan bahwa Maroko mengakui hak perempuan untuk menceraikan (suaminya) dengan dua jalan, yaitu: tatliq li al-syiqaq dan khulu’. Dari kedua hak menceraikan ini, perempuan Maroko mempunyai kedudukan yang cukup imbang dengan laki-laki dalam kemampuan memutuskan ikatan perkawinan. Pasca perceraian, hukum keluarga Maroko menetapkan harta bersama jatuh kepada istri, kecuali harta tidak bergerak yang atas nama suami. Dengan ketentuan ini, posisi tawar perempuan Maroko dapat dikatakan cukup kuat karena mereka memiliki modal negosiasi apakah pernikahan dilanjutkan atau tidak. Ini menjadi isyarat bagi para suami untuk berprilaku hati-hati kepada istrinya dalam berumah tangga. Secara teoretis, hukum keluarga Maroko dapat disebut progresif dalam memberikan perlindungan kepada hak-hak perempuan, termasuk hak-hak anak-anak.
The colonial encounter between France and Morocco took place not only in the political realm but also in the realm of medicine. Because the body politic and the physical body are intimately linked, ...French efforts to colonize Morocco took place in and through the body. Starting from this original premise,Medicine and the Saintstraces a history of colonial embodiment in Morocco through a series of medical encounters between the Islamic sultanate of Morocco and the Republic of France from 1877 to 1956.
Drawing on a wealth of primary sources in both French and Arabic, Ellen Amster investigates the positivist ambitions of French colonial doctors, sociologists, philologists, and historians; the social history of the encounters and transformations occasioned by French medical interventions; and the ways in which Moroccan nationalists ultimately appropriated a French model of modernity to invent the independent nation-state. Each chapter of the book addresses a different problem in the history of medicine: international espionage and a doctor's murder; disease and revolt in Moroccan cities; a battle for authority between doctors and Muslim midwives; and the search for national identity in the welfare state. This research reveals how Moroccans ingested and digested French science and used it to create a nationalist movement and Islamist politics, and to understand disease and health. In the colonial encounter, the Muslim body became a seat of subjectivity, the place from which individuals contested and redefined the political.
Maroko adalah negara yang telah menggabungkan pendapat dari beberapa madzhab dalam mencapai keterangan yang ada dalam hukum Islam yang ada di negara Maroko dari beberapa masalah yang direformasi ...dalam undang-undang Keluarga (2004) di Maroko,sebagaimana yang telah ada di negara-negara Islam lainnya.
Regulasi terkait dengan perkawinan pun hampir sama dengan Indonesia, hal itu bisa dikarenakan Kompilasi Hukum Islam (KHI) di Indonesia bercermin kepada Mudawwanat al-Usrah di Maroko atau bisa juga dikarekan masyakat Maroko dengan masyarkat Indonesia sama-sama beraliran ahl al-sunnah wa al-jama’ah (ASWAJA), di Maroko Mazhab Maliki yang bisa pedoman dan di Indonesia Mazhab Syafi’i yang menjadi panutan
Masyarakat Maroko sangat menjunjung tinggi nilai-nilai tradisi dan kearifan lokal. Mereka juga senang keindahan dan munyukai hiburan tradisional sepanjang tidak bertentangann dengan prinsip-prinsip dasar dalam ajaran Islam yang mereka anut.
Artykuł przedstawia udział marokańskich żołnierzy w szeregach Armii Narodowej (Ejército Nacional) w okresie wojny domowej w Hiszpanii. Poparcie Marokańczyków dla sprawy narodowej okazało się nie ...tylko kluczowe dla błyskawicznego opanowania terytorium marokańskiego protektoratu, lecz także umożliwiło zdobycie pierwszych przyczółków na kontynencie. W artykule zostały przeanalizowane motywy opowiedzenia się żołnierzy z Afryki Północnej po stronie generała Franco, ich najważniejsze działania na frontach i wreszcie znaczenie ich udziału w wojnie.
Post-colonial theory recognizes that European and American scholars have traditionally defined the themes that are of interest in literary criticism; in Moroccan studies, these themes have tended ...toward questions of migration, identity, secularism, and religious fanaticism typically questions regarding Morocco in its relationships with colonizing nations. This book intends to re-define the themes of interest in Moroccan studies, looking toward more local themes and movements and relationships of sub-cultures and languages within Morocco. Questions in this volume regard concepts of the self, conflicting discourses, intersections of self-identity and community, and Moroccan reclamation of identity in the post-colonial sphere.
Podróże kształcą, pozwalają poznać „innego” – zarówno obojętnego „Innego”, jak i przyjaciela czy wroga. Bardzo specyficznym przykładem podróży, które pozwalają poznać „Innego” jako wroga są wyprawy ...wojenne. Jedna z wojen, toczonych przez Europejczyków na kontynencie afrykańskim w XIX wieku będzie przedmiotem niniejszego opracowania. To wojna hiszpańsko-marokańska z lat 1859–1860, zwana także „wojną afrykańską” lub „wojną tetuańską”. Jest ona bodaj najlepiej opisanym w europejskich źródłach wydarzeniem z dziejów Maroka. Wojna tetuańska znalazła swoje szerokie odzwierciedlenie w kilku relacjach, z których w artykule wezmę pod uwagę trzy, pochodzące z rozmaitych krajów: hiszpańską: Pedro Antonio de Alarcón, Diario de un testigo de la guerra de África, Madrid 1859; brytyjską: Frederic Hardman, The Spanish Campaign in Morocco, Edinburgh and London 1860 i niemiecką: Eduard Schlagintweit, Der spanisch-marokkanische Krieg in den Jahren 1859 und 1860, Leipzig 1863. Wśród autorów mamy wojskowego uczestniczącego w wojnie (Schlagintweit), jak pisarzy, którzy znaleźli się w Maroku jako korespondenci wojenni (Hardman i de Alarcón). Wojna ta była pierwszym konfliktem, który został obszernie udokumentowany zarówno na piśmie, jak i graficznie oraz fotograficznie przez korespondentów, znalazł także swoje odzwierciedlenie w malarstwie.
Alone among Muslim countries, Morocco is known for its own national form of Islam, "Moroccan Islam." However, this pathbreaking study reveals that Moroccan Islam was actually invented in the early ...twentieth century by French ethnographers and colonial officers who were influenced by British colonial practices in India. Between 1900 and 1920, these researchers compiled a social inventory of Morocco that in turn led to the emergence of a new object of study, Moroccan Islam, and a new field, Moroccan studies. In the process, they resurrected the monarchy and reinvented Morocco as a modern polity. This is an important contribution for scholars and readers interested in questions of orientalism and empire, colonialism and modernity, and the invention of traditions.
Learning in Morocco offers a rare look inside public education in the Middle East. While policymakers see a crisis in education based on demographics and financing, Moroccan high school students ...point to the effects of a highly politicized Arabization policy that has never been implemented coherently. In recent years, national policies to promote the use of Arabic have come into conflict with the demands of a neoliberal job market in which competence in French is still a prerequisite for advancement. Based on long-term research inside and outside classrooms, Charis Boutieri describes how students and teachers work within, or try to circumvent, the system, whose contradictory demands ultimately lead to disengagement and, on occasion, to students taking to the streets in protest.
In the mid-nineteenth century, as European navies learned to neutralize piracy, new patterns of circulation and settlement became possible in the western Mediterranean.The Deepest Border tells the ...story of how a borderland society formed around the Strait of Gibraltar, bringing historical perspective to one of the contemporary world's critical border zones.
Drawing on primary and secondary research from Spain, France, Gibraltar, and Morocco-including military intelligence files, public health reports, consular correspondence, and travel diaries-Sasha D. Pack draws out parallels and connections often invisible to national and mono-imperial histories. In conceptualizing the Strait of Gibraltar region as a borderland, Pack reconsiders a number of the region's major tensions and conflicts, including the Rif Rebellion, the Spanish Civil War, the European phase of World War II, the colonization and decolonization of Morocco, and the ongoing controversies over the exclaves of Gibraltar, Ceuta, and Melilla. Integrating these threads into a long history of the region,The Deepest Border speaks to broad questions about how sovereignty operates on the "periphery," how borders are constructed and maintained, and the enduring legacies of imperialism and colonialism.
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