This guide is designed to help prepare you for deployment to 

culturally complex environments and successfully achieve 

mission objectives. The 

fundamental information it 

contains will help you 

understand the decisive

cultural dimension of your 

assigned location and gain 

necessary skills to achieve 

mission success.

The guide consists of two 

parts: 

Part 1: Introduces “Culture 

General,” the foundational 

knowledge you need to operate effectively in any global

environment. 

Part 2: Presents “Culture Specific” Morocco, focusing on 

unique cultural features of 

Moroccan society and is 

designed to complement other 

pre-deployment training. It 

applies culture-general concepts

to help increase your knowledge 

of your assigned deployment 

location.

For further information, visit the 

Air Force Culture and Language 

Center (AFCLC) website at 

http://culture.af.mil or contact the AFCLC’s Region Team at 

AFCLC.Region@us.af.mil.

Disclaimer: All text is the property of the AFCLC and may not 

be modified by a change in title, content, or labeling. It may be 

reproduced in its current format with the expressed permission 

of the AFCLC. All photography is provided as a courtesy of the 

US government, Wikimedia, and other sources as indicated.

About this Guide

ECFG Morocco
What is Culture?

Fundamental to all aspects of human existence, culture shapes 

the way humans view life and functions as a tool we use to 

adapt to our social and physical environments. A culture is the 

sum of all of the beliefs, values, behaviors, and symbols that 

have meaning for a society. All human beings have culture, 

and individuals within a culture share a general set of beliefs 

and values. 

Members of a culture also 

usually assign the same 

meanings to the symbols in 

that culture. A symbol is 

when one thing – an image, 

word, object, idea, or story –

represents another thing. 

For example, the American 

flag is a physical and visual 

symbol of a core American value – freedom. At the same time, 

the story of George Washington admitting to having chopped 

down a cherry tree is also symbolic, representing the 

importance Americans place on personal honesty and 

leadership integrity. 

Force Multiplier

The military services have learned through experience the 

importance of understanding other cultures. Unlike the 20thcentury bipolar world order that dominated US strategy for 

nearly half a century, today the US military is operating in what 

we classify as asymmetric or irregular conflict zones where the 

notion of cross-cultural interactions is on the leading edge of 

our engagement strategies. 

We have come to view the people themselves, rather than the 

political system or physical environment, as the decisive 

feature in conflict areas. Our primary objective hinges on 

influencing constructive change through peaceful means where 

possible. We achieve this endeavor by encouraging local 

nationals to focus on developing stable political, social, and 

PART 1 – CULTURE GENERAL

GENERAL

CULTURE 
economic institutions that reflect their cultural beliefs and 

traditions.

Therefore, understanding the basic concepts of culture serves 

as a force multiplier. Achieving an awareness and respect of a 

society’s values and beliefs enables deploying forces to build

relationships with people from other cultures, positively 

influence their actions, and ultimately achieve mission success.

Cultural Domains

Culture is not just represented by the beliefs we carry 

internally, but also by our behaviors and by the systems 

members of a culture create to organize their lives. These 

systems, such as political or educational institutions, help us to 

live in a manner that is appropriate to our culture and

encourages us to perpetuate that culture into the future. 

We can organize these behaviors and systems into categories 

– what the Air Force refers to as “cultural domains” – in order to 

better understand the primary values and characteristics of a 

society. A cross-culturally competent military member can use 

these domains – which include kinship, language and 

communication, and social and political systems among others

(see chart on next page) – as tools for understanding and 

adapting to any culture. For example, by understanding the 

ways different cultures define family or kinship, a deployed 

military member can more effectively interact with members of 

that culture.

Social Behaviors Across Cultures

While humankind shares basic behaviors, various groups enact 

or even group those behaviors differently across cultural 

boundaries. For example, 

all societies obtain food for 

survival, although agrarian 

societies generally produce

their own food for limited 

consumption using very 

basic techniques.

Conversely, industrialized 

nations have more 

sophisticated market economies, producing foodstuffs for 

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CULTURE 
universal consumption. Likewise, all cultures value history and 

tradition, although they represent these concepts through a 

variety of unique forms of symbolism. While the dominant world 

religions share the belief in one God, their worship practices 

vary with their traditional historical development. Similarly, in 

many kin-based cultures where familial bonds are foundational 

to social identity, it is customary for family or friends to serve as 

godparents, while for other societies this practice is nearly nonexistent.

Worldview

One of our basic human behaviors is the tendency to classify 

others as similar or different according to our cultural standard. 

As depicted in the chart 

below, we can apply the 12 

cultural domains to help us 

compare similarities and 

differences across cultures. 

We evaluate others’

behavior to determine if 

they are “people like me” or 

“people not like me.” 

Consequently, we assume 

that individuals falling into the “like me” category share our 

perspectives and values. 

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This collective perspective forms our worldview– how we see 

the world and understand our place in it. Your worldview 

functions as a lens through which you see and understand the 

world. It helps you to interpret your experiences and the values 

and behaviors of other people that you encounter. Consider 

your worldview as a way of framing behavior, providing an 

accountability standard for our actions and a logical 

explanation of why we individually or collectively act in a certain 

manner. 

Cultural Belief System

An important component of a worldview is our belief system. A 

community’s belief system sets its universal standards of what 

is good and bad, defines right and wrong behavior, and assigns 

a value of meaningful or meaningless. Our beliefs form the 

fundamental values we hold to be true – regardless of whether 

there is physical evidence to support these ideas. Beliefs are a 

central facet of human culture. They are shared views about 

world order and how the universe was physically and socially 

constructed. 

While all people have beliefs, their specific components tend to 

vary depending upon respective world views. What people 

classify as good or bad, right or wrong depends on our deeplyheld beliefs we started developing early in life that have help 

shape our characters. Likewise, 

these values are ingrained in our 

personalities and shape our 

behavior patterns and our selfidentities. Because cultural beliefs 

are intensely held, they are 

difficult, though not impossible, to 

change. 

Core Beliefs

Core beliefs shape and influence 

certain behaviors and also serve to 

rationalize those behaviors. 

Therefore, knowledge of individual 

or group beliefs can be useful in 

comprehending or making sense of their activities. We will use 

the iceberg model for classifying culture to illustrate two levels 

of meaning, as depicted. Beliefs and values, portrayed by the 

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CULTURE 
deeper and greater level of the submerged iceberg, are seldom 

visible, but are indicated / hinted at / referenced by our 

behaviors and symbols (top level). It is important to recognize, 

though, that the parts of culture that are not visible (under the 

waterline) are informing and shaping what is being made 

visible (above the waterline). 

In many cases, different worldviews may present behaviors 

that are contrary to our own beliefs, particularly in many 

regions where US forces deploy. Your ability to suspend 

judgment in order to understand another perspective is 

essential to establishing relationships with your host-nation

counterparts. The ability to withhold your opinion and strive to 

understand a culture from a member of that culture’s 

perspective is known as cultural relativism. It often involves 

taking an alternate perspective when interpreting others’ 

behaviors and is critical to your ability to achieve mission 

success. 

As you travel throughout the African Continent, you will 

encounter cultural patterns of meaning that are common

among most African countries. What follows is a general 

description of 12 cultural domains which are used to frame 

those commonalities. 

1. History and Myth

History and myth are related concepts. History is a record of 

the past that is based on verifiable facts and events. Myth can 

act as a type of historical record, 

although it is usually a story which 

members of a culture use to explain 

community origins or important events 

that are not verifiable or which occurred 

prior to written language. 

Africa has a history that spans the

entire existence of humankind. In 

ancient times prior to the emergence of 

written languages, history and wisdom 

were preserved across generations and 

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CULTURE 

CULTURAL DOMAINS
ethnic boundaries through oral folk legends or myths. Most 

early human evolution began as hunting and gathering cultures 

in East and South Africa, with countries such as Ethiopia, 

Kenya, Tanzania, and South Africa renowned for their early 

human sites. In the last several millennia, the development of 

agriculture and pastoralism (animal herding) replaced hunting 

and gathering lifestyles. 

Ancient civilizations evolved in all corners of Africa, inspired in 

part by peoples from the Middle East bringing trade, beliefs, 

customs, language, and on occasion, colonization. Far from 

being isolated empires, the African civilizations were intimately 

connected by commerce and marriage throughout various 

regions of the continent, and when confronted by outsiders, 

managed to adapt to their influences. Eventually, Arab traders 

introduced Islam to Africa and also instituted the TransSaharan African slave trade that lasted from the 7th to 19th 

Centuries. 

The “golden age” of European exploration, which lasted from 

the 18th to mid-20th century, prompted the wholesale 

exploitation of Africans resources – first human assets through 

slavery, followed by natural resources such as minerals, 

precious gems and 

metals, and wildlife, 

thereby diminishing 

most of what was 

traditional and African. 

The introduction of the 

European Trans-Atlantic 

Slave Trade altered the 

slave trade through both 

the sheer number of 

Africans enslaved and

through the cementing of a racist ideology of Black inferiority to 

legitimize the institution of slavery. Slavery decimated the 

African continent for over 400 years through the forced 

relocation of an estimated 25 to 30 million Africans worldwide. 

This figure does not include those Africans who died aboard 

ships or during capture. While abolition of the slave trade 

dissolved the institution of slavery, it did not end the European 

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CULTURE 
presence on the African continent nor did it drastically alter 

their attitudes towards Africans.

Starting in the mid-19th century, European colonialism served 

to redefine African ethnic relations on a large scale; however,

as African societies began to resist colonial rule and seek their

independence, widespread ethnic conflict and genocide

occurred. Sustained westernization and globalization continue

to shape the continent through poverty, disease, and social 

reform. A history still to be recorded, Africa’s future identity 

faces many challenges in critical areas such as environmental 

change, ethnic strife, women’s health and security, and 

education. 

2. Political and Social Relations

Political relations are the ways in which members of a 

community organize leadership, power, and authority. Social 

relations are all of the ways in which individuals are linked to 

others in their community. 

Traditional African political 

organizations in the form 

of bands, tribes, and 

chiefdoms have existed for 

several millennia and 

continue to influence 

contemporary African 

governments. Uncommon 

in modern society, bands 

are limited to hunting and gathering economies, such as the

!Kung of the southern African Kalahari Desert and foragers of 

central African forests. 

Tribes are still represented today across the African political 

landscape, although the use of the word “tribe” is sometimes 

misinterpreted due to its western notion of “primitiveness” and 

oftentimes substituted with the term “ethnic group.” Lacking 

centralized authority, tribes are organized around segmented 

descent groups or in some cases age groups. 

Everyday governance is discharged through councils of 

respected elders and sanctioned through ritual and other 

means. East African pastoralist groups such as the Maasai, 

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CULTURE 
along with some West African tribes and the Berbers in North 

Africa, represent this type of organization. 

Chiefdoms or kingdoms are ruled by kings or queens from a 

royal clan and generally incorporate millions of subjects. 

Kingdoms such as the Zulu or Swazi in southern Africa 

developed through conquest, while others like Ghana’s 

Ashante developed through an association of related traditional 

states. However, colonialism eventually diluted the power and 

reach of these empires, 

whose leaders were often 

retained as indirect rulers 

or figureheads. 

Today, all three of these 

political organizations still 

exist, although in the 

confines of modern African 

nation-states created by 

colonial powers who had little regard or understanding of 

African cultures. This juxtaposition of modernity with tradition 

has caused severe conflict throughout the continent. 

Challenged to construct their respective “national” identities, 

regional leaders attempt to do so by diluting the traditionally 

cohesive power of ancestry. These national ruling elites, who 

derive their power from wealth and commerce rather than tribal 

affiliation, feel threatened by loyalty to these traditional 

organizations, labeling their rule as “tribalism.” 

This “class versus descent” scrimmage for power has resulted 

in conflicts across the continent and a dramatic divergence of 

interests. As a means to overcome these and other issues on 

the continent, a 55-nation federation, the African Union (AU), 

was formed in 2002. AU’s charter is to promote “greater unity 

and solidarity between African countries and peoples” by 

building partnerships in all segments of “civil society.”

3. Religion and Spirituality

Religion is a cultural belief system that provides meaning to 

members of a community. Religious and spiritual beliefs help 

preserve the social order by defining proper behavior. They 

also create social unity by defining shared identity, offer 

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CULTURE 
individuals peace of mind, and explain the causes of events in 

a society. Prior to the arrival of Islam and Christianity, the 

African continent consisted of orally transmitted indigenous

religious practices. As in many societies, African indigenous 

beliefs influenced diet, subsistence patterns, family structures, 

marriage practices, and healing and burial processes. In 

essence, Africans constructed their worldview through their 

indigenous religions. 

Today, the African continent

is primarily either Muslim or 

Christian. Other faiths such 

as Judaism and Hinduism 

exist as pockets in different

regions of the continent, 

primarily in urban areas. The 

historical trajectories of 

Islamic and Christian 

expansion in Africa offer intriguing commonalities in how 

Africans across the continent initially reacted to the introduction 

of each of those religions. For example, it is common 

throughout the continent to find a blending of many elements of 

indigenous religious practices with local Islam and Christianity

(Photo a courtesy of Wikimedia).

Consequently, many African native religions share similarities 

with religions such as Christianity, Islam, and Judaism in their 

understanding of God as the creator 

and ruler of all life, although He is 

considered untouchable by humans. 

However, unlike Christianity and 

Islam, many African indigenous 

religions believe that God is not 

directly involved in people's lives. To 

them there is a spirit world 

populated with former good and bad 

human beings. The good spirits 

intercede with God on behalf of their 

living families to whom they then 

relay God's will through dreams and acquired possessions. 

The bad spirits work to bring misfortune through sickness, 

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CULTURE 
death, or natural disasters to those who behave 

inappropriately. 

Many indigenous African religions revere "nature" spirits living 

in the sky, water, and forests. These impersonal spirits help 

protect people from harm and provide them with life’s essential 

ingredients such as water, sun, and wildlife. This belief system 

is commonly referred to as animism.

Just as spirits mediate relations between God and humans,

religious specialists act as mediators between spirits and 

humans to provide protection from harm. 

4. Family and Kinship 

The domain of family and kinship refers to groups of people 

related through blood ties, marriage, or through strong 

emotional bonds that influence them to treat each other like 

family members (often called “fictive kin”). The traditional 

African family with respect to marriage, family structure, and 

descent is a much 

different arrangement

than is found in most 

American families. 

Likewise, there are 

several components of 

the traditional African 

family that are common 

to all African cultures. 

First, perhaps the most 

difficult feature to 

reconcile to Americans 

is that of polygyny – the practice of a husband having more 

than one wife. A benefit of this arrangement is that it promotes

societal alliances through marriage, procreation, and family 

wealth through female labor. 

Second, due to polygyny, the family in most African cultures 

has historically consisted of an expanded set of kin or relatives 

that extends well beyond the American notion of a nuclear 

family. This arrangement created a family environment where 

children considered all siblings as “brothers and sisters” and all 

of the wives/mothers as “mother.” 

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Third, the extended African family traces descent through 

either the male or female side of the family, a practice which 

differs considerably from the American family. Patrilineal 

descent (through the male side of the family) is the more 

common approach and usually features polygyny. The

matrilineal (through the female bloodline) marriage pattern is 

more uncommon and almost always features monogamy – it is 

rare to encounter a wife having more than one husband. 

Lastly, it is common for two or more blood lines (lineages) to 

share a common ancestor and collectively form a clan, which is 

the largest social unit. Clans do not have formal leaders or 

organizational structures. Membership is transferred from 

father to child and cuts across ethnic and social boundaries. 

The dramatic social changes in Africa during and after 

colonialism in the last 4 decades have obviously affected the 

traditional family, and variations on these 3 features can be 

found across the continent.

5. Sex and Gender

Sex refers to the biological/reproductive differences between 

males and females, while gender is a more flexible concept 

that refers to a culture’s categorizing of masculine and feminine 

behaviors, symbols, and social roles. Gender roles in Africa 

follow no single model nor is there a generalized concept of 

sex and common standard of sexual behavior. 

Prehistorically, gender role differentiation in Africa’s hunting 

and gathering cultures was based on a division of labor 

featuring different, yet complementary, sets of responsibilities 

for males and females, adults and children. Females gathered 

over half the caloric 

needs from natural 

vegetation, while also 

reproducing and raising 

offspring. Males were 

primarily hunters but also 

assisted with gathering. 

These gender patterns 

continued as agricultural 

practices advanced. 

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Females shared in farming while continuing to provide for the 

family’s subsistence, and males produced the cash crops. 

Pastoralists like the Maasai of Kenya traditionally have featured 

males involved in cattle-raising and females in food production. 

The 19th-century European colonial period introduced a cash 

economy into Africa, with female labor used to produce the 

cash crops. By inserting male authority over females, colonial 

administrators disrupted the distinct yet complementary 

male/female relationship that had been traditionally African. 

More recently, western influence across the continent has 

dramatically altered the traditional gender roles. Educational 

and professional opportunities for females, along with 

increased family migrations to urban areas, have radically

altered traditional male and female gender roles. 

Likewise, the number of singles parents and even child- or 

other relative-led families has increased with the predominance 

of HIV/AIDS-related deaths and warfare, further altering 

traditional gender responsibilities. Additionally, ethnic conflicts 

involving abuse of women are prevalent in many unstable 

countries, and while the rubric of traditional African gender 

generally remains, the forces of change are gradually ripping it 

away.

6. Language and Communication

Language is a system for sharing information symbolically, 

whereby words are used to represent ideas. Communication is 

defined as the cultural 

practice of sharing 

meaning in interaction, 

both verbally and nonverbally. America is 

predominantly a 

monolingual society, 

where traditionally, 

fluency in a second 

language has been 

considered a luxury 

rather than a necessity. 

Conversely, national survival for many societies in Africa 

required them throughout their existence to adopt multilingual 

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CULTURE 
practices, if for no other reason than to preserve their native 

heritage. 

You may find it challenging to comprehend the scope of 

Africa’s linguistic diversity. There are over 2,000 African 

languages (many spoken-only) from 6 major language families, 

and perhaps 100 of these languages are used to communicate 

among the more dominant ethnic groups such as Berber, 

Swahili, Yoruba, and others. 

Official languages of African nation-states are few, yet the 

linguistic diversity expressed across the continent (Nigeria has 

250 languages) has prompted an awareness of the value of 

Africa’s linguistic traditions. While most areas of the continent 

speak the adopted language of their colonial past – such as 

French and Portuguese in West Africa, French and Arabic in 

Morocco, and English in Kenya and South Africa – the majority 

of people also speak one or more traditional “indigenous” 

languages of their and other ethnic groups. As African 

independence spread throughout the continent, ethnic groups 

continued to depend on their indigenous identifiers, such as 

language, to celebrate their “release” from colonial rule and to 

preserve a sense of 

indigenous identity. 

While communication 

styles tend to vary by 

ethnic or social groups, 

Africans generally are 

friendly and outgoing 

people although they 

tend to communicate 

with reserve to avoid 

confrontation. As in most kin-based societies, Africans believe 

that saving face or protecting one’s honor and dignity are of 

utmost importance; therefore, they avoid public criticism and 

controversial topics at all costs – even to the extent of 

withholding their honest opinion or modifying the truth. 

Africans admire and even expect extended greetings and small 

talk, and to attempt to rush or avoid social graces is considered 

disrespectful. Similarly, Africans avoid direct eye contact when 

communicating with new acquaintances and people of status, 

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particularly elders. They also are fond of non-verbal gestures, 

and it is common throughout African societies for members of 

the same gender to hold hands or touch while conversing.

7. Learning and Knowledge

All cultures require that the older generation transmit important 

information to the younger generation. This information can be 

strictly factual (for example, how to fulfill subsistence and 

health requirements) and culturally traditional (the beliefs, 

behaviors, and symbols that have meaning to the community). 

This knowledge transfer may occur through structured, 

formalized systems such as 

schools or through informal

learning by watching adults or 

peers.

The contemporary African 

educational system hardly 

resembles the traditional precolonial structure, whereby 

community elders were primarily responsible for preparing 

youth for adulthood. Their instruction included fundamentals of 

ethnic ritual and ceremony, along with customary protocol for 

their distinctive gender roles. A rite-of-passage commemorating 

their successful journey from childhood to adulthood served as 

a form of graduation.

European colonialism brought a more structured, formal 

educational system that catered to a small group of African 

elite who demonstrated potential to administer expanding 

colonial territories. Following independence, many African 

nations adopted the European system because they believed it 

would prepare them to be more competitive in intra-continental 

and global marketplaces, thereby enhancing their quality of life.

However, progress in developing and maintaining reliable 

educational institutions has been slow for a variety of reasons. 

Since most Africans live in rural environments, they continue to 

rely heavily on child labor for family survival, resulting in 

decreased school enrollments or early withdrawals. Likewise, 

widespread HIV/AIDS epidemics, ethnic conflict, teacher and 

resource deficits, and inaccessibility to remote rural areas also 

hamper progress. According to 2017 statistics, only 80% of the 

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continent’s children were enrolled in primary school, leaving 

over 33 million African children without any schooling at all. 

8. Time and Space

In every society, people occupy space and time in ways that 

are not directly linked to physical survival. In low-context 

western cultures, people tend to be preoccupied with strict time 

management, devoting less effort to relationship-building. 

Conversely, most African cultures are traditionally high-context 

societies, whereby people center their activities on socializing 

and establishing close associations, having little regard for the 

passage-of-time. 

Only after establishing trust and honor will your typical African 

counterpart agreeably proceed with business. In his worldview, 

time is a precious commodity used to establish relationships 

and form alliances. Any 

attempt to accelerate the 

tempo at the expense of 

social pleasantries will 

likely result in deadlock. 

To an African, close 

physical proximity between 

individuals encourages 

cooperative trust, and for 

centuries they have 

viewed human linkage as 

a core element to survival. This closeness is best represented 

in a traditional African village where strong kinship connections

are evidenced by a display of close interpersonal relations 

among family members. 

While conventional African concepts of time and space remain 

intact, throughout the continent western influence and 

globalization have stepped up the pace of African living, mostly 

in urban areas. Consequently, rural-to-urban migrations have 

reshaped traditional social and subsistence patterns. 

9. Aesthetics and Recreation

Every culture has its own forms of creative expression that are 

guided by aesthetic principles of imagination, beauty, skill and 

style. Prior to 19th-century European colonization of Africa, 

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recreation served a vital subsistence role, whereby adolescents 

and adults alike participated in intellectually stimulating 

leisurely activities that concurrently served to develop essential 

hunting and pastoral skills.

Games of chance and skill were important to early childhood 

development, providing social outlets within and outside their 

community. Featuring 

wrestling, jumping and 

running; traditional African 

sport was steeped in 

religious ritual.

Along with colonialism 

came the introduction to 

Africa of western sports 

such as soccer, cricket, 

rugby and track and field. This emphasis on western sport 

continued to thrive with African independence and 

globalization, as seen in sporting events such as the Olympics 

and the World Cup. 

Leaders such as Nelson Mandela skillfully employed sport to 

promote a unified South African nation. Importing the 

predominantly “white” game of rugby, Mandela used it to fuse a 

racially divided country following his election in 1992. This 

event is the theme of the motion picture “Invictus,” exemplifying 

how sport can serve to create national identities and overcome 

ethnic division. His efforts 

have inspired many other 

African nations to follow 

suit.

Likewise, East African 

countries such as Kenya 

and Ethiopia have 

produced the world’s 

dominant male and 

female distance runners, 

and South Africa, Cameroon and Nigeria emerged as strong 

contenders in the 2010 World Cup. African nations are now 

competing in leagues such as the International Basketball 

Association (FIBA) World Championships, and there is also a 

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growing number of African basketball players on US college 

campuses and in the National Basketball Association (NBA). 

10. Sustenance and Health

Societies have different methods of transforming natural 

resources into food. These methods can shape residence 

patterns, family structures and economics. Theories of disease 

and healing practices exist in all cultures and serve as adaptive 

responses to disease and illness. 

Despite having only 16% of the global population, Africa is a 

victim of many of the world’s debilitating health disorders. 

According to the World 

Health Organization, 70% of 

the global HIV/AIDS cases 

and 90% of malarial 

diseases occur in Africa.

These and other medical 

conditions are attributed 

primarily to viral infection 

and widespread poverty 

caused by extreme climatic 

conditions and civil unrest, coupled with inadequate 

preventative measures. While extensive drought generates 

widespread famine, civil disturbances generate millions of 

displaced persons. Likewise, with only 63% of the SubSaharan African population having access to safe drinking 

water, water-born bacterial diseases 

such as cholera and schistosomiasis

are common.

Many people in Africa lack access to 

western medicine, and as a result 

depend on traditional health 

practices to combat disease. In 

addition, some traditional beliefs run 

counter to western medical practice

and perhaps discourage individuals 

from utilizing those services even 

when they are available. This 

problem is further intensified by lack of federal regulatory 

healthcare management. 

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While modern healthcare procedures are more common in 

urban areas, many rural people rely on traditional practitioners 

who use a variety of plants and herbs to treat patients. 

Similarly, many families have their own secret remedies. While 

in some cases traditional medicine proves effective with fewer 

side effects than modern drugs, traditional practices do not 

adequately treat many of the more serious conditions.

On a positive note, western influence has stimulated some 

progress in combating Africa’s health crisis. More resources 

are devoted to achieving basic human security by assessing

disease symptoms early and with scientific accuracy. 

11. Economics and Resources

This domain refers to beliefs regarding appropriate ways for a 

society to produce, distribute, and consume goods and 

services. Traditionally having an agrarian-based economy, 

Africa today remains predominantly agricultural, featuring less 

industrialization than 

most other parts of the 

world. Post-colonial 

adversities such as 

civil war, disease, 

poverty, and unstable 

dictatorships posed 

unusual hardship on

several young African 

nations; however, 

Africa currently stands 

at the cross-roads of economic development with many nations 

becoming some of fastest growing regions in the world. 

Colonialism institutionalized the exploitation of Africa’s mineral 

resources, resulting in today’s oil industry dominating the 

economic market in several coastal regions. A surge in global 

oil prices; a growing African middle class; and reduction in civil

wars, foreign aid, and inflation collectively promise a more 

positive outlook for the future.

Countries such as Botswana, Tunisia, Morocco, Egypt, and 

South Africa are economically the wealthiest on the continent, 

with regions such as East Africa showing signs of economic 

stability. Despite the economic upswing, much of sub-Saharan 

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Africa’s future economic prosperity is held hostage by 

devastating diseases such as AIDS, particularly in areas of 

southern Africa, and the growing effects of climate change and 

man-made environmental degradation throughout the 

subcontinent. 

12. Technology and Material

Societies use technology to transform their physical world, and 

culture heavily influences the development and use of 

technology. Africa lags far behind most of the world in 

manufacturing capacity and output. Even the more 

economically-developed nations such as South Africa are 

competitively weak when compared to non-African 

industrialized nations. During the 1970s and 1980s, Africa 

experienced some growth in raw exports although this increase 

did little to boost long-term manufacturing capacity. 

Today, Africa is experiencing an actual decline in 

manufacturing capacity due primarily to a lull in the global 

economy, along with other indigenous issues such as 

environmental stress, poor physical and organizational 

infrastructure, and a 

shortage of skilled 

personnel. Likewise, 

African manufacturing 

capacity is no match 

against global powers 

such as China and 

significant Southeast 

Asian markets. 

International aid from 

both governmental and non-governmental organizations has 

helped African nations establish preliminary economic 

footholds. For example, many of them have dedicated 

industrial developmental zones to attract foreign investment 

and increase export-related manufacturing capacity, although 

Africa is far removed from having a significant role in the global 

marketplace in the foreseeable future. 

Now that we have introduced general concepts that

characterize African society at large, we will now focus on 

specific features of Moroccan society.

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With a history spanning several thousand years, Morocco’s 

strategic position along Africa’s northwestern coast has 

rendered it prey to numerous invasions and ruling empires.

The Amazigh “Berbers”

Dating as far back as 3000 BC, records

identify a society known as the 

Amazigh, which is believed to have 

originated along North Africa’s

Mediterranean coast. Consisting 

primarily of farmers and upper-class 

merchants, the Amazigh became 

known as “Berbers,” from the Latin 

word barbari, which was used to 

describe non-Latin and later nonArabic speaking people of the region.

Early Contact

The Berbers are believed to have lived in 

relative anonymity prior to the 

Phoenicians invading northern Africa in 

the 12th-century BC, where they

established trading posts and colonies 

along the northern coast. Soon 

thereafter, the Carthaginians overran the 

area, expanding the colonies as part of 

the Carthaginian Empire. 

In the 2nd-century BC, a pattern of 

external rule was established, with the 

Carthaginians and the African 

Mediterranean coast succumbing to Roman dominance for 

nearly 600 years. Although ruled by outside forces, the Berbers 

continued to inhabit the northern coastal regions peacefully until

the Arabs invaded in 682 AD. For centuries to follow, Arabs and 

1. HISTORY AND MYTH

PART 2 – CULTURE SPECIFIC

HISTORY &

MYTH
Berbers fought a bitter civil war over land ownership and ethnic 

identity. It was not until after WWII that their common desire for 

independence unified Berbers and Arabs against colonial rule 

for a time, although ethnic strife between the two sects 

reemerged after independence. These conflicts led many 

Berbers to seek refuge in the Atlas and Rif Mountains, as well 

as along regions in or near the Sahara Desert.

Introduction of Islam

With the Arab invasion came the spread of their Islamic faith to 

the Berbers. In most instances, Arabs controlled the major cities, 

although due to a lack of numbers they were unable to control 

the entire region, thus leaving 

much of the countryside and 

mountains to the Berbers. 

In 788 AD the first Muslim 

empire of Middle East origin, 

the Idris Dynasty, was 

established and is credited 

with spreading Islam 

throughout Morocco. Due to 

increased exposure and 

integration, over time, most 

Berbers accepted the Muslim faith (see Religion & Spirituality), 

Rif Berbers

The “Rif Berbers” traditionally occupied Morocco’s 

Rif Mountains along the Mediterranean coast. 

Known as superior warriors, they initially contained 

French and Spanish occupation during the 6-year 

(1920-26) “Rif War” that annihilated nearly 16,000 

soldiers. It was Berber tenacity and strategic 

location that eventually gave them a short-lived 

victory. With an elevation of 8,000 feet, the Rif 

Mountains are still home to one of the largest 

indigenous Berber tribes in the country (see Political 

& Social Relations).

HISTORY &

MYTH
although they would attempt for centuries to reclaim lost land 

and retain their identity.

In the 10th century, many displaced Berbers joined forces. 

Divided between the Saharan oases and the mountains, two 

main ruling groups, the Almoravids and the Almohads, 

emerged. By the mid-12th century, the two dynasties yielded to 

the Marinids and then the Saadians. The Saadians, a 16th 

century Cherifian Dynasty, were noted for trying to reduce 

Berber influence and move toward Quranic law. 

The Alaouites, who are decedents of the son of Fatima, the 

Prophet Mohammed’s daughter, were the last dynasty claiming 

lineage from the Prophet Mohammad. Ascending the throne in 

1672, Sultan Moulay Ismael brutally dominated the country until 

1727. 

Recognition of the United States

Ascending the throne in 1757, Sultan Mohammed bin Abdallah

became one of the first world leaders to recognize American 

independence. His support led to US President George 

Washington proposing a friendship treaty between the two 

countries that still exists today.

Colonialism

During an era of 19th century 

European colonization of the 

African Continent, Spain initially 

established a settlement in 

Morocco’s far south. Thereafter, 

other occupying nations further 

divided Morocco into zones of 

influence, with ensuing battles 

creating turmoil throughout the 

country. 

Eventually, the French established a stronghold in Morocco, first 

by gaining control of Fes, a northern city and former national 

capital, followed by the Moroccan Sultan signing the Treaty of 

Fes in 1912. Thereafter, Morocco was ruled as a French 

protectorate for nearly half a century. During this time, French 

colonizers attempted to repress the Berber population by 

initiating a “Berber Policy,” designed to create a rift between 

HISTORY &

MYTH
Arabs and Berbers, thus leading to even greater Berber 

isolation.

Independence

With an emerging desire to regain its national unity, in 1944, 

Morocco issued a Manifesto of Independence to French 

authorities requesting independence. Following nationalist 

uprisings against the protectorate, independence was formally 

recognized in 1956, leading to a constitutional monarchy under 

King Mohammed V that remains a hallmark of Moroccan national 

identity along with their Islamic faith.

Current Leadership

Moulay Hassan ascended to the throne in 

1961, following the death of King 

Mohammed V. King Hassan II was as an 

authoritarian leader who governed with an 

iron fist until his death in 1999. 

Hassan II’s son, King Muhammed VI

(pictured) took the throne upon Hassan’s 

death and has maintained royal authority 

and conservative values (see Political & 

Social Relations).

Disputed Western Sahara

Of concern since the mid-1970s is Morocco’s claim to what was 

once the Spanish Sahara – the modern territory of Western 

Sahara which the Spanish controlled during the colonial period.

Saharans, as they are known today, initiated a nationalist 

movement in 1973 to gain 

independence from Spain, 

with Morocco annexing the 

territory and Spain, to 

avoid a confrontation, 

ended its claim. Upon 

Spain’s departure in 1976, 

the Saharan Arab 

Democratic Republic 

sought to gain 

independence from Morocco using its military arm, the Polisario 

Front, to stage a military campaign. 

HISTORY &

MYTH
Through UN involvement in 1990, a cease fire ended 15 years 

of territorial fighting, with Western Saharan residents given the 

opportunity to accept or reject Morocco’s annexation. The 

process ended in deadlock regarding who should be allowed to 

vote. 

In 2001, the UN once again interceded, offering a solution for 

autonomy, which the Polisario rejected because its policy is to 

accept nothing short of independence, a position to which 

Morocco does not agree. The dispute continues today with 

numerous attempts at a resolution. 

The Black Guard

From 1672 to 1727, Sultan Moulay Ismael led the 

last dynasty (Alaouite) claiming to be a direct 

descendant of the Muslim Prophet Muhammad (see 

Religion & Spirituality).

Known as a powerful yet oppressive leader, the 

Sultan established “The Black Guard,” a legion of 

black slave-soldiers brought to Morocco from subSaharan Africa and granted special treatment for 

their loyalty. Desiring to increase their numbers, the 

Sultan forced women to marry guard members, and 

at age 16 their male offspring became guardsmen.

With numbers peaking at 150,000, these black 

warriors formed the bulk of Ismael’s army, who 

fought against European-controlled fortresses 

spread throughout his empire. Of note, they crushed 

the English in the city of Tangier, capturing their 

fortress in 1688. 

Beyond the battlefield, the Black Guard served as 

the Sultan’s fierce bodyguards, with 80 soldiers on 

alert around the clock. Despite their loyalty to 

Ismael, he was known to brutally punish them with 

little provocation.

HISTORY &

MYTH
Geography

Located in the region known as 

the Maghreb, Morocco is 

situated in the upper northwest 

portion of the African continent. 

Bordered by the Atlantic to the 

west and the Mediterranean 

Sea to the north, Morocco sits 

only miles from the Strait of 

Gibraltar and the southern tip 

of Spain. 

About the size of California, 

Morocco covers 172,413 

square miles, and with the inclusion of Western Sahara (see 

History & Myth), which Morocco still claims, it spans an 

additional 102,703 square miles. 

The towering Atlas Mountains separate the country from Algeria 

and Mauritania to the east, with the disputed Western Saharan 

territory to the south. Home to the Amazigh “Berbers,” the Atlas 

Mountains have served as a refuge and way of life for many 

Berber tribes through the centuries, where isolation has 

preserved their tribal traditions and arduous farm life. The 

highest point, the Toubkal Mountain, extends over 13,000 feet 

and is the highest peak in North Africa. Situated to the southeast, 

the Sahara desert is home 

to a few nomadic people 

capable of existing in an 

extremely harsh climate.

The Flag

The bold red Moroccan 

flag was established 

during the 17th-century 

Alaouite Dynasty, with a five-pointed green symbol, known as 

Solomon’s seal, added during French occupation in 1912 to help 

2. POLITICAL AND SOCIAL RELATIONS

POLITICAL & 

SOCIAL 

RELATIONS
differentiate it from neighboring flags. Red denotes royal descent 

from the Prophet Muhammad, while green is the color of Islam. 

Government

The Kingdom of Morocco is governed by a constitutional 

monarchy with the King having sovereign authority as both the 

nation’s spiritual and political authority. Historically, no one was 

allowed to publicly question

the king’s decisions, and to do 

so could bring grave 

consequences. Still today, it 

is constitutionally forbidden to 

criticize the King, an offense 

that is punishable by a fine 

and jail time.

Political Power

Morocco is divided into 12 administrative regions delineated by 

provinces. Each region is administered by a governor (Walis)

appointed by the King. Councils within each region are 

responsible for regulatory oversight, with each province having

a centrally appointed governor and an elected assembly.

Political Parties 

Although the King has ultimate authority, political parties have 

existed since establishment of the 19th-century French 

protectorate (see History & Myth) and had a significant role in 

gaining national independence. Political groups require the 

King’s approval to exist, with those opposed to the monarchy 

prohibited. The popular parties receive voting authority based on 

the number of government seats they occupy. 

POLITICAL & 

SOCIAL 

RELATIONS

Prominent Features

• Population: 33.99 million with 26% under age of 15

• Full name: The Kingdom of Morocco 

• Major cities

o Casablanca (4 million)

o Rabat (2 million) – capital city

o Fes (1.2 million) 

o Marrakesh (1.2 million)
Predominant political parties include the Istiqlal Party (formed

during Morocco’s struggle for independence), the Socialist and 

Popular Force Union (influential during the Hassan II era and 

popularly support by organized labor and youth groups), and the 

Party of Justice and 

Development (a moderate 

Islamic group).

Security Issues

Morocco is politically stable 

for the most part, although

strict governmental control 

has led to some human rights 

violations.

Religious Tensions: Since its 1956 independence, Morocco 

has progressed towards a more moderate Islamic society, 

although a minority group of fundamentalist Muslims has strived 

to preserve traditional Islamic customs. Consequently, tensions 

exist between liberalist and conservative factions.

Terrorism: Affiliated with al Qaeda, the Group Islamic 

Combatant Moroccan (GICM) poses a substantial threat to 

Moroccan security. Associated 

with conflicts in Iraq and 

Afghanistan, along with the 

2004 commuter train bombings 

in Spain, GICM seeks to

convert Morocco into a stronger 

Islamic state. 

Similarly, another militant 

group, the Salafiya Jihadiya, 

was responsible for the 2003 

terrorist attack in Casablanca that killed 45. The government has 

blamed the 2011 terrorist attack in Marrakesh, which killed 14 

people, on al Qaida.

Disputed Western Sahara: (see History & Myth). 

Drug Market: The Moroccan Rif Mountains harbor one of the 

world’s largest cannabis production areas. Similarly, nearly 42% 

of global hashish production originates from this region for 

distribution primarily to Europe.

POLITICAL & 

SOCIAL 

RELATIONS
US – Morocco Relations

One of the most pro-western 

governments of all Arab states, 

Morocco shares a firm alliance with 

the US and has demonstrated

support for US objectives in both the

Persian Gulf and Israel, and for

US economic reform proposals.

Consequently, the US has 

contributed more than $2 billion 

($44.6 million in 2017) in foreign

assistance to Morocco.

The Royal Moroccan Air Force

With Morocco’s independence from France in 1956 came the 

formation of a small air arm that in 1964 was established as the 

Royal Moroccan Air Force (RMAF) and a separate service. 

French-built aircraft dominated the inventory initially, with US 

aircraft introduced in 1966. Currently, the RMAF is upgrading to 

F-16C/D Block 52, replacing the aging fleet of F-5 and Mirage 

aircraft. The Office of the Under Secretary of the Air Force, 

International Affairs (SAF/IA) is instrumental in this effort.

The RMAF consists of four fighter squadrons supported by a 

transport and refueling fleet of C-130H and Boeing 707s based 

at Kenitra Air Base in the North. In addition, Rabat-Sale Airport 

located in Morocco’s 

capital city is home to 

a variety of 

helicopters.

Partnership

The US and

Moroccan Air Forces 

enjoy a beneficial 

partnership. US 

aircraft maintenance 

teams and SAF/IA 

regularly visit and 

interact with Moroccan counterparts, while the Utah Air National 

Guard is involved in joint ventures such as the Marrakech Air

Show. 

POLITICAL & 

SOCIAL 

RELATIONS
POLITICAL & 

SOCIAL 

RELATIONS
Ethnicity

With a population of roughly 34 million, Morocco includes two 

main ethnic groups, with the largest single group the Berbers

(Amazigh), followed by Arabs. Most of the population today is 

hybrid Berber-Arab who are predominantly of Berber descent 

but speaks Arabic as their primary language, while French is 

also widely spoken (see Language & Communication). 

Collectively, these groups comprise 99% of the population.

While only a small number of people can claim pure Berber or 

Arab decent, about 75% of the population is thought to have 

Berber ancestry. Similarly, despite a long history of 

intermarriage, the term “Arab-Berber” is not used, as each group

maintains its distinctive ethnic identity.

The Haratine, a black ethnic group thought to be an indigenous 

population of the southern oasis, along with a small number of 

Christians and Jews, comprise the other 1% of the population. 

Berbers

Berbers account for a majority of North Africa’s population, with 

between 18 and 45 million of them living in the Maghreb region. 

They are commonly referred to as Imazighen, or the singular

Amazigh, which means “free men.”

Moroccan Berbers are categorized 

into three main groups, further subdivided into numerous tribes. For 

example, in the Rif Mountains alone 

there are 19 tribes. The three 

primary tribes are distinguished by 

region, with the Riffians occupying 

the northern-most Rif Mountains 

area, the Chleuhs the Atlas 

Mountains in the central region, and 

the Soussi the southwest.

Their geographic isolation, along 

with marginalization as lower class 

citizens (particularly those who speak only their native Berber 

language – see Language & Communication), has stifled

modernization, with many Berbers farming by hand and most 

POLITICAL & 

SOCIAL 

RELATIONS
living way below the poverty level. Only recently, has there been 

an effort to reduce this stigma by recognizing and preserving 

Berber history and traditions, as well as rectify centuries of 

discrimination. Governmental intervention has met with protest 

from traditional Muslims who view this action as anti-Islamic and 

even treasonous.

Social Relations

As in most other collective societies having strong ties among 

group members, Moroccans fundamentally value family honor, 

hospitality, and self-control. 

Honor and Face

Honor and dignity are crucial to Moroccans, and a person’s 

behavior reflects not only on the individual, but on the family at 

large (see Family & Kinship). Group loyalty typically guides 

individual behavior and determines a Moroccan’s identity, 

status, and prospects for success in life. 

Therefore, the manner in which members of their society view 

each other is inherent in the Moroccan concept of “Face.” To a 

Moroccan, saving public face is 

vital and will influence how he

responds in a social situation. 

Normally, they tend to be nonconfrontational and offer what they 

believe to be the expected 

response, even if it distorts the 

truth, rather than say something 

that might embarrass or bring 

shame to themselves or another 

person (Photo: Shepherd, courtesy 

of Pro Quest 2010).

Hashuma 

The concept of Hashuma, meaning 

shame, is a tool traditionally used

to maintain self-control. The term “Hashuma ‘alik” means, “you 

ought to be ashamed” or “shame on you” and is often used as a 

verbal reprimand. Moroccans are mindful of Hashuma and its 

impact on human interactions.

POLITICAL & 

SOCIAL 

RELATIONS
Visiting

Generally hospitable and accustomed to extended social 

pleasantries, Moroccans consider visiting fundamental to 

maintaining social harmony within the family unit and the 

community at large. Consequently, they have a relaxed view of

time compared to Westerners (see Time & Space) and value 

relationship-building. 

Similarly, in Muslim cultures opposite sexes normally do not 

socialize (see Sex & Gender). Therefore, when invited to a 

Moroccan’s home, it is best 

not to assume female guests

are welcome. You should 

approach your host in 

advance to determine proper 

protocol.

Upon arrival, it is proper to 

remove your shoes at the 

door as a sign of respect. 

Since shoe bottoms are unclean, Muslims traditionally consider 

it insulting to display them, although like using the left hand (see 

Language & Communication) this tradition has decreased in 

importance due to years of contact with Westerners. 

Likewise, it is often appropriate to present your host with an

inexpensive gift and pay respects to the elderly. Age is a key 

factor in social behavior, and the elderly are treated with utmost 

reverence (see Language & Communication). It is customary for 

the host to serve food, a generosity you should graciously accept 

as it would be considered rude to decline (see Sustenance & 

Health).

POLITICAL & 

SOCIAL 

RELATIONS

Criticism and Humiliation

The concept of constructive criticism is not viewed 

positively in Moroccan culture. It is therefore best to 

avoid giving public criticism – if you need to approach 

an issue critically, it is best to do so privately. Individual 

criticism in the presence of a person’s peers could 

result in a loss of face – one of the gravest insults to a 

Moroccan. 
RELIGION &

SPIRITUALITY

Islam is Morocco’s official religion,

comprising nearly 99% of the

population. Likewise, the King is

“The Commander of the Faithful”

and is charged with ensuring respect

for Islam. Although the Constitution

provides for religious freedom,

Moroccan citizens, to include

governmental officials, can be

punished for expressing views

counter to Islam.

Similarly, conversion to another

religion is illegal, along with

distributing non-Muslim religious

material or attempting to proselytize a Moroccan citizen – with

the exception of foreign missionaries who are allowed to

conduct their activities discreetly. In addition, the government

forbids radical Muslim activities.

Islamic Faith

The Arab Invasion

Morocco’s original inhabitants, the Berbers, were traditionally

pagan, as illustrated by their rock carvings that depict nature

worship. While subsequent

invasions brought a variety

of religious influences,

Berbers for the most part

perpetuated their pagan

tradition until the influx of

Islam in the 7th century

(see History & Myth).

With Arab invasion and

influence, the Muslim faith

became the foundation for Moroccan religious practices. As the

invading forces consumed the Maghreb and Moroccan territory,

those inhabitants who refused to convert were penalized with

higher taxes and evicted from governmental positions.

3. RELIGION AND SPIRITUALITY
RELIGION &

SPIRITUALITY

Origins of Islam

Islam dates to the 6th century when God’s final Prophet,

Muhammad, was born in Mecca in the current country of Saudi

Arabia. Muslims believe that while Muhammad was meditating

in the desert, the Archangel Gabriel visited him over a 23-year

period, revealing the Qur’an, or the “Holy Book,” to guide their

everyday life. (The Qur’an represents a core belief that helps

shape Muslims’ lifelong values).

Meaning of Islam

Islam means “submission to the will of God” and acceptance of

His wisdom. It is more than a religion to its adherents – it is a

way of life. The term Muslim refers to “a person who submits to

God.” Islamic doctrine can be summed up in its simple

confession of faith, known as the Shahada “There is no god but

God, and Muhammad is His Messenger.”

An Arabic Qur’an should not be handled by a non-Muslim

unless a Muslim gives it as a gift.

Muslim Sects

Islam is divided into two divisions: Sunni and Shi’a. Moroccan

Muslims are predominantly Sunni and distinguished by their

belief that the leader (Caliph) of the Muslim community

(Ummah) should be elected. Conversely, the Shi’a believes the

Muslim leader should be a direct descendant of the Prophet

Muhammad.

Five Pillars of Islam

There are five basic principles of Islam that all Muslims accept

and follow.

• Profession of Faith (Shahada):

“There is no god but God and

Muhammad is His Messenger.”

• Prayer (Salat): Pray five times a

day facing toward the Ka’aba in

Mecca. The Ka’aba is considered

the center of the Muslim world and a unifying focal point for

Islamic worship.

• Charity (Zakat): Involves an obligatory tithe or donation of

alms to the poor.
RELIGION &

SPIRITUALITY

• Fasting (Sawm): Involves abstaining from food, drink, and

sexual relations from sunrise to sunset during the holy

month of Ramadan (30 days).

• Pilgrimage to Mecca (The Hajj): Annual pilgrimage to

Mecca, Saudi Arabia, which every adult Muslim who is

physically and financially capable, is expected to perform at

least once in his or her lifetime.

Basics of Islam

Mosque: Islamic house of worship

(Photo: Kutubiyya Mosque, courtesy of

Pro Quest 2010).

Holy cities: The Grand Mosque in

Mecca is the site of the Hajj or

pilgrimage. Medina, Saudi Arabia is

revered as the burial site of

Muhammad. Muslims also consider

Jerusalem, the site of the Al-Aqsa

Mosque, holy because they believe

Muhammad made his nighttime ride to

heaven from there.

Inshallah: Arabic saying, which means all things occur

according to God’s Will, particularly future events.

Day of Worship: Friday is the holy day of worship for Muslims.

Cleanliness: Muslims wash their hands, elbows, face, ears,

feet, and wet their hair to cleanse the body prior to prayer.

Monotheistic Religion

Islam is a Monotheistic religion, which means its adherents

worship one God, who is all-powerful, and nothing shares

divinity with Him. He controls all events - past, present, and

future. Both Muslim and Christian Arabs often use “God” and

its Arabic translation “Allah” interchangeably.

Shared Perspectives

Many Islamic tenets parallel the other two major world

religions, Judaism and Christianity. In fact, Muslims consider

Christians and Jews “people of the Book,” referring to biblical

scriptures, who share their monotheistic belief in one God.
RELIGION &

SPIRITUALITY

Abraham: All three faiths trace their lineage back to Abraham,

known as Ibrahim in Islam. However, Christians and Jews trace

their line back to Abraham, his wife Sarah, and their son Isaac;

while Muslims trace their lineage back to Abraham and his

Egyptian concubine, Hagar, and their son Ismail.

Scriptures: Much of the content of the Qur’an is similar to

teachings and stories found in the Christian Bible’s Old and

New Testaments, and Muslims view Islam as a completion of

previous revelations to Jewish and Christian prophets.

However, Muslims believe Jews and Christians distorted God’s

Word over time and that Muhammad received the final

revelation of God.

Jesus: The three religions differ significantly over the role of

Jesus. While Christians consider Him the divine Messiah who

fulfills the Jewish Scriptures, Jews are still waiting for the

Messiah to come. Muslims recognize Jesus as having been a

prophet, but do not acknowledge the Christian view of His

being the son of God. They do not believe in the Christian

doctrine of the Trinity and regard both Jesus and Muhammad

(along with the other prophets) as mortal men.

View of Death: Similar to Christians (with some variations),

Muslims believe in angels, the devil, and the afterlife. Muslims

believe that the time of death, like

birth, is determined by Allah. Thus,

old age, illness, or accidents are

not considered the real causes of

death. While people grieve the loss

of family members or friends, they

do not view death itself as a

negative event, as Muslims believe

that a person who lived a good

life will transcend into Heaven.

Fatalism

Inherent to the Muslim faith is the

notion of fatalism: belief that life is 

destined to unfold in a particular way without intervention.

Fatalists accept their destiny, assuming they have little

control over world events. Therefore, when suffering

misfortune, fatalists tend to attribute the cause to Allah and

claim no personal responsibility.
RELIGION &

SPIRITUALITY

Fatalism thrives primarily in rural areas, with Western influence

dispelling its prominence in cities.

Concept of Jihad

The concept of Jihad, or inner striving, is a fundamental

element within Islam. Traditionally, it is the principled and moral

pursuit of God’s Will to lead a virtuous life. It should not be

confused with the publicized violence often associated with

Jihad. Most Muslims are strongly opposed to terrorism,

considering it contrary to Islamic beliefs.

How to Behave During Ramadan

• During Ramadan, it is respectful to avoid eating,

drinking, smoking, and chewing gum in public or in

the presence of Muslims during fasting hours.

o Likewise, you should avoid offering them food,

beverages, or tobacco products.

• Work may be delayed during Ramadan, and you can

expect shorter work hours and decreased output.

Ramadan

Ramadan is a month-long time for inner reflection, self-control,

and God. During this time, Muslims who are physically able are

required to fast from dawn to sunset. Many Muslims believe

that denying their hunger enables them to learn self-control,

appreciate the difficulties of the poor, and gain spiritual

renewal. By fasting, one learns to appreciate the good in life. It

is common for Muslims to break their fast at sunset with a light

meal of dates followed by prayer and then dinner.

Ramadan is observed during the 9th month of the Islamic

calendar (see Time & Space), and includes three Islamic holy

days.

• Lailat ul-Qadr: Known as “The Night of Power,” it

commemorates Muhammad receiving the Qur’an’s first

verses.

• Eid-al-Adha: Known as the “Festival of Sacrifice,” it

commemorates Abraham’s willingness to sacrifice his son,
RELIGION &

SPIRITUALITY

Ishmael (Isaac in the Christian faith), as proof of his loyalty

to God. It is celebrated the same day the Hajj ends.

• Eid-al-Fitr: It is a 3-day “Festival of Fast-Breaking”

celebrated at Ramadan’s end.

Indigenous Practices

While the Berbers adopted the Muslim faith, they also

sustained many of their indigenous worship practices, such as

their belief in Baraka and Murabitin. Baraka refers to a

spiritual power that bestows blessings or good fortune – similar

to the concept of karma in Buddhism. A Murabitin is a holy

man who is believed to possess Baraka and is comparable to a

saint in the Catholic Church. Berbers are known to visit

Murabitin burial sites with the

prospects of receiving Baraka.

They similarly acknowledge the

existence of Djinns (Genies)

who are either good or evil

(Photo: Berber Kitchen, courtesy 

of Pro Quest 2014).

Berbers also are loyal to tribal

chiefs who often take precedence over Islamic doctrine. For

centuries, family traditions anchored in the predominant role of

tribal leadership have preserved community integrity.

The Murabitin

Murabitin refers to a holy man or religious leader in the

Berber community. Upon his death, his congregation

builds a small dome-shaped temple as his burial site that

they believe will impart spiritual power (Baraka).

Individuals seeking blessings, such as a woman desiring

to become pregnant, typically journey to these sites.

Other Religions

There are small populations of about 100,000 Roman

Catholics and Protestants, and 8,000 Jews residing in

Casablanca, Marrakech, and Rabat. These denominations

tend to coexist peacefully with their Muslim neighbors.
Reverence for family is at the center of Morocco’s value 

system, with the family being the most important institution in 

Morocco. An informal welfare system that ensures all its

members are sustained, the Moroccan extended family

generally is comprised of two or more nuclear families to 

include parents and offspring plus their families and close 

friends. When necessary, an individual has a moral 

responsibility to financially 

provide for the extended family.

Housing

Middle-class housing in 

Morocco varies from traditional 

to modern, with significant 

variation depending on urban 

or rural locations. While most 

urban homes have electricity 

and running water, utilities are scarce in rural areas. The 

wealthy have access to villas, although most urban Moroccans 

reside in apartments. Of these households, roughly 33% are 

rented with 67% owneroccupied. 

A common feature among 

most urban dwellings is the 

disparity between exterior 

and interior conditions. While 

the outside may appear in 

disrepair, the inside is well 

maintained, with a semiformal living environment suitable to entertaining guests. 

Visitors often stay in Riads, which are elaborately renovated 

villas with a central courtyard.

Most rural inhabitants reside in mountainous areas, usually 

occupying wood or stone huts situated along ridges and cliffs.

Male Authority

Authority in Morocco resides with male elders, with identity and 

inheritance normally occurring through the male bloodline

4. FAMILY AND KINSHIP

KINSHIP

FAMILY &
(patrilineal). Similarly, the elderly are 

revered and respected and often 

exert influence and authority on the 

rest of the family.

Motherhood Reverence

Motherhood is revered, with women 

extolled for child-bearing, especially 

sons. Traditionally, there exists a 

special bond between a mother and 

her son, particularly the first born,

and although less prevalent in larger 

cities, a son will usually live close to

his parents. 

Children

In Moroccan society, children are 

generally pampered from birth, with 

both parents highly affectionate to 

their offspring even after they are 

grown. Traditionally, boys are 

allowed more independence than 

girls, who are taught early in their 

youth to help with household chores 

(see Sex & Gender). As young men 

mature, they are expected to 

contribute both financially and 

socially to the family by attaining a 

respectable position in society. 

Dating

In rural areas arranged marriages remain customary, although 

Western-style courtship is popular among many urban youth.

Similarly, city life affords them greater opportunity to meet and 

become intimately acquainted. Despite this modern approach,

it remains customary for the groom to request the bride-to-be’s

hand in marriage from her family.

Marriage

As in most Muslim cultures, marriage in rural Morocco

continues to follow traditional customs, where it serves more as 

a social contract to ensure the continuation of family heritage

rather than a union based on love and romance. It represents 

KINSHIP

FAMILY &
the alliance of two families, and individual choice of spouse is 

limited. 

Social Change

Over the last half century,

many young adults have 

migrated to cities where 

they have become wage 

earners in crowded living 

conditions (see Economics 

& Resources). This 

geographic relocation has 

caused a decline in the 

extended family network in favor of smaller family units that are 

more sustainable in urban living conditions. 

Similarly, urbanization and education have stimulated a rise in 

monogamous marriage patterns, particularly among youth and 

the elite who view professional achievement as a status 

symbol, rather than family size. There also is an urban trend 

towards choosing marriage partners based on love and 

affections rather than parental intervention (see Sex & 

Gender). While in rural areas, couples usually are married by 

their early 20s, whereas in larger cities education and 

professional occupation 

tend to precede marriage.

Polygyny

Historically, various Muslim 

cultures practiced polygyny 

(a practice of a man having 

more than one wife), 

whereby a man may have 

up to four wives, with 

Islamic law requiring him to 

equally provide for them all. 

Once a common practice, polygyny is less popular primarily 

due to financial constraints and female opposition to it. 

The Muslim practice of polygyny dates back to the early days 

of Islam when it was common for a man to marry the wife of a 

fallen comrade to ensure that she and her children were 

KINSHIP

FAMILY &
provided for in an era when women had no occupations to 

support themselves or their children.

As part of the Mudawana code for women’s reform (see Sex & 

Gender), recent laws require the husband to gain his current 

wife’s permission to take another wife, as well as prove to the 

courts that he can provide equally for both.

Additionally, while Islamic law dictates that Muslim women 

must marry Muslim men, in Morocco, it is acceptable for a 

Muslim man to marry a non-Muslim. 

Bride Price

Unlike a dowry, in which the woman would bring material value 

to the marriage, a bride price is compensation from the 

prospective groom to the bride’s family. He is expected to 

donate money, property, or service, which many cultures 

consider a payment for loss of her labor. In return, the bride’s 

family offers assurance that their daughter’s virginity is intact.

Actual payment of a bride price depends on her social class. 

Women from wealthy families usually receive some type of 

payment, with lower-class families receiving little or nothing.

Marriage Ceremony

Typically elaborate, weddings usually occur in the summer, 

with festivities extending up to 7 days. Prior to the ceremony, 

the bride’s female friends and relatives gather to celebrate and 

conduct the traditional “Furnishing Party,” which involves 

arranging the bride’s new home.

Similarly, a beautification ritual

involves bathing the bride in 

milk to purify her skin. It is also

customary to decoratively paint 

her hands and feet with henna

dye (pictured) made from an 

indigenous plant. For centuries, 

this elaborate body art has been 

used to dispel evil spirits, bring 

good luck, and increase fertility.

Following many days of celebrations, the marriage ceremony 

commences, whereby the bride is, wearing a long hoodless 

KINSHIP

FAMILY &
robe known as a Kaftan (see Aesthetics & Recreation), is 

delivered to the groom on an elaborately decorated table.

Divorce

Although not common in Muslim societies, divorce does occur. 

The husband usually initiates marriage dissolution rather than 

the wife. For her, divorce carries a social stigma that 

overshadows her potential to remarry and even provide for 

herself. Also, she is accountable for reimbursing the bride 

price, while the husband usually retains most of the property 

and the children.

Passage Rites

Ceremonies recognizing life’s transitions 

are significant events in Morocco.

Birth: When a woman reaches the 7th 

month of her pregnancy, family and 

friends usually gather to celebrate her 

condition, often painting her with henna 

dye (as during her marriage celebration).

A male child will be circumcised either 

soon after birth or when older.

Death: It is customary in Muslim societies to bury the 

deceased within 24 hours. Washed and rubbed with perfume 

and spices and then wrapped in white cloth, the body is taken 

to a mosque for a funeral prayer and then to the cemetery, 

where it is buried facing the Ka’aba in Mecca (see Religion & 

Spirituality). 

The Muslim funeral prayer is a 

significant ritual, which if not 

performed, results in a curse for 

the entire community. Likewise, 

condolences generally are 

offered for 3 or more days 

following a death. Some 

Muslims believe there is an 

additional obligation to 

commemorate the death at the 7th, 20th and 40th day and also 

one year following the person’s death, although this ritual is not 

officially an Islamic tradition.

KINSHIP

FAMILY &
Gender Roles

In general, men continue 

to dominate Moroccan 

society, both at home and 

professionally. Young and 

old alike are afforded far 

greater freedom and 

opportunity than their 

female counterparts.

While distinct gender 

roles are common among Muslim communities, globalization 

has influenced the Moroccan monarchy to 

seek balance between Muslim tradition

and social modernization. While many

have embraced social change, 

conservatives consider it a threat to 

traditional male dominance (see Family & 

Kinship). 

Men

Thrust into societal change that many see 

as a threat to their traditional dominance, 

some Moroccan men have challenged 

social change while others have 

embraced it. Consequently, the government seeks to balance 

the expectations of the two groups by striking a compromise 

between competing interests.

Traditional Women

Traditionally, female 

activities have been 

restricted to household 

duties that limit their public 

exposure because of the 

belief that the family's social 

position hinges on the public 

behavior of its female 

members and their roles as 

mothers and wives. While 

5. SEX AND GENDER

SEX &

GENDER
women often lead sheltered lives gender division is less 

pronounced in urban areas than it is in the countryside. This is 

due in part to financial survival requiring both members of the 

household to work.

Female Segregation

In many Muslim cultures, the sexes are separated at puberty, 

with males and females sustaining separate social relations 

both publicly and at home. In the more traditional Moroccan 

homes (primarily rural areas), gender segregation remains a 

common practice, with women only appearing in public to 

perform their normal household duties. In urban areas, women 

often appear publicly alongside their male counterparts and will 

frequently work in the public sector, particular in tourist areas. 

Elderly Women

Elderly women are highly influential 

within the extended family, often with her 

age determining her status within the 

home. For example, older women tend 

to leverage much more decision-making 

authority, particularly in prearranging 

marriages. 

Similarly, older women are responsible 

for supervising younger women, and in 

some homes, girls as young as age four

are expected to assist with household chores to include caring 

for younger siblings. 

Urban Women

In urban areas, western influence has stimulated more 

educational and professional opportunities for women, with 

many pursuing careers as doctors, 

lawyers and professors, although most 

work in lower to mid-level positions.

Consequently, since professional women 

also retain responsibility for the home and 

children, they often experience difficulty 

balancing their duties.

Similarly, many urban educated women 

choose not to cover their heads with a 

scarf, as is common in many Muslim societies.

SEX &

GENDER
“Mudawana” Revision (Women’s Reform)

• Removed derogatory terminology from textbooks.

• Assigned joint spousal responsibility of children.

• Girls granted right to receive an education.

• Established 18 as minimum marital age.

• Expanded a woman's right to file for divorce.

Emerging Women’s Rights

As part of its social reform 

program, in 2004, the 

Moroccan government revised 

a 1956 “Mudawana” Law to 

address women’s rights. The 

amendment granted a variety 

of women’s privileges, ranging 

from the age a woman can 

marry to her ability to file for 

divorce without discrimination (see Family & Kinship). Originally 

designated the “Family” edict, the law also granted 

appointment of 50 women as state clergy – an unprecedented

action in the global Muslim community. Called “Mourchidats,”

these female spiritual leaders share duties with their male 

counterparts, although they are not allowed to lead Friday 

prayers. Consequently, this legislation further served to agitate 

an already disgruntled conservative Muslim community, 

generating numerous demonstrations.

Gender Inequality

Despite advancement in women’s 

rights, discrimination still exists in 

Moroccan society, with underage 

marriages and the employment of 

adolescent females as domestic 

workers and in the sex trafficking 

trade being major social concerns. 

In Morocco, almost 8% of children 

under 15 are engaged in employment activities. Similarly, in 

2016, United Nations International Children's Emergency Fund

(UNICEF) reported that 3% of girls were married by age 15 and 

16% were married by age 18.

SEX &

GENDER
Linguistic Diversity

Arabic is one of Morocco’s official languages, although its local 

Arabic dialect, Darija, (formed from a combination of Berber, 

French, Spanish, and Portuguese) is a notable variance to the 

classical Arabic of the Qur’an (see Religion & Spirituality).

Since a majority of the population is comprised of an ArabBerber mix (see Political and Social Relations), most 

Moroccans speak Arabic or both Arabic and Berber.

With its near 300 distinctive dialects, the Berber language is 

the second official language of Morocco and is spoken by 

about 10-12 million Moroccans, who predominantly occupy the 

country’s mountainous regions (see History & Myth). There are 

three primary Berber dialects, with Dhamazighth spoken in the 

Rif Mountain region, Tamazight in the Atlas Mountains, and 

Tachelhyt in the South. 

Considered the language of the educated, French is spoken by 

about 50% of the population and widely used in business and 

commerce and among a growing middle class. Spanish is 

prevalent to the North along the Strait of Gibraltar, which 

6. LANGUAGE AND COMMUNICATION

COMMUNICATION

LANGUAGE &
Left Hand

In Muslim cultures the left hand is considered unsanitary 

(used for hygienic purposes); therefore, it is proper to

use your right hand for social functions (Of note, this 

tradition has decreased in importance due to years of 

contact with Westerners). An exception is using both 

hands during a greeting to show sincerity. 

separates Morocco from Spain, with English spoken as a

foreign language of choice among educated youth. 

Eloquent Speech

To a Muslim how you say 

something is as important as 

what you say. While Americans 

may frown upon “flowery 

language,” Moroccans consider

it a sign of education and 

refinement. They are fond of

poetry, allusion, and clever 

expressions and frown upon 

direct, simple speech, viewing it 

as fool’s talk.

Greetings

Moroccans value greetings and neglecting or rushing the 

process is considered disrespectful. 

When greeting a host national, you 

will be expected to engage in small 

talk with them, which includes 

inquiries about each other’s well-being 

and that of family. 

Similarly, salutations communicate 

warmth, and Moroccans commonly 

shake hands lightly when greeting a 

stranger, placing the left hand over 

the heart afterwards to express 

sincerity. With close friends and family 

members, they also hug and kiss 

each other’s cheeks. Customary Islamic verbal greetings 

COMMUNICATION

LANGUAGE &
include "As salaam Alaikum" (Peace be upon you) and 

“Inshallah" (God Willing).

Greeting Etiquette: Moroccans use titles and last names 

when greeting strangers or when conducting professional 

relations. Once a close relationship is established, it is common 

to address colleagues using language that is more informal to 

include addressing each other on a first-name basis. As a 

guest in Morocco, it is appropriate for you to wait for your host 

to initiate informal conversation. Similarly, in Muslim countries it 

is considered impolite to point a finger at someone or to wear 

sunglasses while engaged in conversation.

Approaching Women

Muslim men normally do not initiate handshakes with women. If 

a Muslim man introduces you to females, you can assume he 

Giving Appropriate Gifts 

• When invited to a Moroccan’s home, it is 

appropriate to bring an inexpensive gift such as 

sweets, pastries, fruit, or flowers to the host.

• Presenting a modest and easily affordable gift 

allows your host to return the favor in kind as a 

means of saving face (see Political & Social 

Relations). 

• Similarly, an expensive gift may be viewed 

negatively. 

o For example, it may be seen as an attempt to 

gain influence or may embarrass the 

recipient who would be unable to match in 

kind.

• It is best to avoid giving alcohol, particularly to 

conservative Muslims whose religious practices 

forbid its consumption. 

• It is best to present the gift with both hands or only 

the right one, as the left hand is considered 

unsanitary.

COMMUNICATION

LANGUAGE &
is not a conservative, although it is advisable to be cautious

and avoid physical contact as a courtesy unless the woman 

first offers her hand. The preferred response would be to 

simply place your right hand over your heart, bow slightly, and 

lower your gaze when entering and departing. Similarly, female 

Airmen should approach their male counterparts with 

discretion. 

Acknowledging Status

A greeting of respect for the elderly (see Family & Kinship),

someone of authority, or a woman is shown by standing when 

they enter or depart the room. 

Social Gatherings

It is proper protocol to shake hands with everyone present 

(except members of the opposite sex) when entering a social 

engagement by first approaching the closest person to the right 

and continuing through the room. Similarly, when departing, it 

is proper to exchange farewells with each person individually.

Bargaining

Bargaining (haggling) is a

common practice in most 

Muslim societies, where there 

typically are no fixed prices. In

Moroccan street markets 

(known as soogs –

pronounced “sook”), vendors 

inflate costs to invite haggling 

for a cheaper price – it is a 

customary social engagement and a form of sport rather than a 

way of taking advantage of a customer. Haggling is an 

expected practice, and in actuality, not haggling could be

perceived as disrespectful.

Taking Photographs: Moroccans generally value their privacy 

and expect outsiders to respect that privilege. It is therefore 

wise to ask permission to photograph local citizens. 

Language Training Resources

Please view the Air Force Culture and Language Center 

website at http://culture.af.mil for language training resources. 

Click on the Menu tab in the upper right, then Resources.

COMMUNICATION

LANGUAGE &
Useful Translations

ENGLISH DARIJA FRENCH

Hi La bes (informal) Bonjour

 (Response) Bekheer

Hello As Salaam Alaikum Bonjour

 (Response) Wa Alaikum Salaam

Good Morning Sabah el Khair

Good Evening Masa el Khair

Goodbye Ma Salaama Au revoir

Please Afak (m) / Afik (f) S’il vous plait

Thank You Shukran Merci

You’re Welcome La shukran, la wejb Je vous en 

prie

Yes Na’am / eeyeh Oui

No La Non

No, Thank You La Shukran

Excuse me Smeh leeya Excusez-moi

How are you? Keef halek? Comment 

allez-vous

Fine, thank you Bekheer, 

lhamdoo llaah

Tres bien, 

merci

What’s your name? Asmeetek? Comment vous 

appelez-vous?

My name is... Esmee Je m’appelle

Do you speak 

English?

Wash kat’ref 

negleezeeya?

Parle-vous 

anglais?

Does anyone 

speak English?

Wash kayn shee 

hedd henna lee 

kay’ref negleezeya

Il y a quelqu’un 

ici qui parle 

anglais?

How do you say... 

in Arabic/French?

Keefash 

katgooloo... 

bel’arabeeya?

Comment diton... en francais?

What does this 

mean?

Ash kat/anee 

hadhee?

Qu’est-ce que 

ca veut dire?

I understand Fhemt Je comprends

I don’t understand Mafhemtsh Je ne comprends 

pas

COMMUNICATION

LANGUAGE &
Literacy: Age 15 and over who can read and write.

• Total population: 68.5% 

• Male: 78.6% 

• Female: 58.8% (2015 estimate)

Moroccan Education System

While traditionally children acquired an education either through 

Qur’anic (Islamic) or French school systems (see History & 

Myth), today Morocco provides a contemporary 9-year public

education program consisting of 6 years of compulsory primary 

schooling (K1-K6), followed by 3 years of primary-secondary 

instruction (K7-K9).

Morocco’s curriculum is 

anchored in Islamic 

doctrine and Arabic 

language studies, with

French introduced in the 

3rd grade – also the 

primary language offered

in most private schools. 

English is also taught 

starting in the 4th grade.

Secondary Education

Students who successfully complete their primary education can 

choose to continue their traditional 

learning, with 3 additional years (K10-

12) of high school courses (humanities, 

social and natural sciences, economics, 

business and mathematics) or attend 

vocational school. While enrollment in 

secondary public education has 

increased, it remains below 60% of 

eligible students. 

For the academically inclined students, 

completion of secondary education 

awards them eligibility for college 

scholarships or study abroad. Of note, 

acceptance into Morocco’s public university system is highly 

7. LEARNING AND KNOWLEDGE

KNOWLEDGELEARNING &
competitive, requiring high scores on a comprehensive entrance

examination.

Intervention

Allocating about 1/4th of its annual budget to education, the 

Moroccan government has endeavored to balance regional 

disparities in education quality and accessibility by establishing 

adult learning 

centers throughout

the country. Starting 

in 1963 school 

attendance became 

compulsory for ages 

7 to 13, although 

only the wealthy 

urban middle-class 

typically attend 

school, while many 

of the poorer rural 

children remain at home to help support the family (see Sex & 

Gender). Of note, female attendance in rural areas tends to 

steadily decline after the 

first 5 years of schooling.

Attempts to improve rural 

attendance have had 

marginal success 

because of the necessity 

to employ child laborers. 

Consequently, this 

imbalance has led to a 

dismal national literacy 

rate, with about 1.3 million children, mostly female, failing to 

attend school.

External non-governmental organizations and the US have

targeted enhanced educational opportunities for girls, with the 

US funding dormitory construction in rural towns to help promote

attendance. Similarly, other organizations have provided 

upgraded school facilities and free meals to encourage parents 

to enroll their children. Despite some progress, female 

attendance remains low.

KNOWLEDGE

LEARNING &
Concept of Time and Space

Moroccans have a relaxed view of time compared to 

Westerners and are more concerned with human interactions 

than with time management. Consequently, it is not uncommon 

for a Moroccan host national to fall behind schedule. Similarly, 

they can be infinitely patient and tolerant.

Personal Space

Friends and colleagues, 

particularly of the same 

sex, are considerably 

more affectionate with 

one another and have 

closer spatial relations 

than you may be 

accustomed to in 

America. It is normal for 

people of the same sex 

to touch while conversing, sit closely at meetings, or kiss each 

other on the cheeks when greeting (see Language & 

Communication). These gestures signal friendship and to back 

away would likely cause offense. They value friendship, and 

close friends have great influence on situational outcomes, 

more so than in American culture.

Similarly, Moroccans use 

proximity to convey 

sentiment. In social and 

professional settings, they 

place individuals close to 

them who share friendships 

and bonds, with this 

nearness signaling alliance

more so than in US culture. 

Therefore, understanding 

the root meaning of their tendency towards public display of 

affection is a critical part of effective interactions. To a 

Moroccan this public display signals alliance.

8. TIME AND SPACE

SPACE

TIME &
Don’t Forget Prayer Time: Muslims take time during the day 

for prayer, so it is important that you plan your business 

appointments accordingly. Similarly, most companies close on 

Fridays between 11:15am and 3pm

to observe the Muslim day-ofworship. It is also best to avoid 

scheduling meetings during the holy 

month of Ramadan (see Religion & 

Spirituality).

Work Week

As in Western cultures, the 

Moroccan workweek is Monday 

through Friday, with many Moroccan 

businesses closing daily at noon and 

reopening at 2:30 or 3:00pm.

Conducting Business

As in social settings, it is a 

cultural imperative in 

Morocco to develop a 

personal relationship prior 

to conducting business, 

and any attempt to by-pass 

or rush this process could 

hamper success. Reaching 

consensus or agreement 

generally takes longer than 

Americans are accustomed 

to, and it may require several meetings to accomplish what you 

would generally handle via a routine phone call. Consequently, 

patience is necessary to building effective cross-cultural 

relations. 

The Islamic Calendar

The Islamic calendar is used to determine the proper day to 

celebrate religious holidays and festivals. It is a lunar calendar 

and contains 12 months, although it is 11 days shorter than the 

Western calendar. As a result, from one year to the next, 

Islamic holidays fall 11 days earlier on the Western calendar 

than the previous year. 

SPACE

TIME &
Negotiations

• In Morocco, it is a cultural imperative to develop a 

personal relationship prior to conducting business.

• Moroccans prefer to negotiate issues in person, as the 

time invested demonstrates sincerity and commitment.

• Written contracts are rare – to a Moroccan, his word is 

his honor (see Political & Social Relations: “Saving 

Face”).

• It is best not to expect immediate decisions, as 

reaching agreement usually requires follow-on 

discussions and negotiating for mutual benefits.

o Your counterpart will need to acquire consensus on 

a final decision – he speaks for his community at 

large, and any commitment he makes must first 

receive group acceptance.

• Avoid making demands. Moroccans like to feel 

“empowered” and gain concurrence for their 

suggestions – if a Moroccan thinks it is his idea, he 

will most likely agree.

• Agreement terms should involve mutual interests and 

serve to promote a stronger relationship.

• Disagreements should be handled in a calm, 

diplomatic manner and should never involve raised 

voices and anger. 

• It is helpful to find ways to compromise, even if it 

results in delays. 

• It is good to remember that Moroccans are extremely 

patient and tend to consider time on their side.

• If the negotiation involves cost for an item, you may 

have to bargain, so it is advisable to initially name a 

lower price than you are willing to pay (see Language 

& Communication).

SPACE

TIME &
Attire

Moroccans are a proud people who believe 

it is important to be dignified in one’s 

behavior and appearance. To them the 

way one dresses makes a statement about 

that person’s attitude and self worth. 

Morocco is a conservative society where 

dress is modest for both its citizens and 

their foreign guests. 

Traditional Dress

Rural Moroccans primarily wear traditional 

clothing that covers the entire body, with 

Western-style clothing popular in urban 

areas. The djelleba (pronounced “ja-laabah”) is a customary ankle-length outer 

robe made from cotton or wool with long 

sleeves and a hood. While it is made in a 

variety of styles and colors, citizens of 

higher status typically wear those that are 

handmade from quality fabric.

Resembling a tunic with short sleeves, the 

gandora has heavy embroidery along the

neckline and sleeves, with a pocket on and 

a slit on either side.

Balgha, are cone-shaped heelless slippers made of leather

worn both indoors and outside.

Men: While Western 

attire is popular, 

during religious 

holidays and other 

special occasions, 

men usually wear

djellebas. 

Similarly, various 

ethnic groups wear 

9. AESTHETICS AND RECREATION

RECREATION

AESTHETICS &
distinctive turbans, with Berber men wearing white ones while 

Arabs prefer orange. In addition, a kufi or brimless cap, (often 

associated with Black Africans), is also popular throughout the 

country.

Women: Modernization has influenced women’s clothing, 

especially for those in urban areas 

who work outside the home. In 

contemporary urban society, they 

generally wear Western-style 

fashions that are traditionally

uncommon in many other Muslim 

cultures. 

Conversely, more traditional styles 

remain common among the more 

fundamentalist Muslims; who wear

long skirts, headscarves, and 

djellabas. Considered the original 

Moroccan dress, a kaftan or robelike garment with wide sleeves, is

also common among women and

can be worn either as casual or 

formal wear.

Architecture

Historic trade routes and ports 

linking the country to Europe

provided a cultural infusion seen in 

Morocco’s architectural landscape, 

particularly its mosques and 

Islamic madrassas (colleges).

The Medina

Typical in most Moroccan cities is 

an area called the medina, which 

is the oldest section of an Arab 

city. Walled with Arabic-style 

arches, this area historically 

offered protection from roaming 

bandits and other wayward 

travelers. 

RECREATION

AESTHETICS &
The Arts

Traditional folklore includes recorded legends about Moroccan 

life to include ancient accounts of djinns, known in English as 

genies. One fable tells about a beautiful seductive woman,

“Aisha Quandisha,”

who having the legs 

of a goat appears to 

men in their dreams, 

leaving them impotent 

for life. The mere 

mention of her name 

is known to cause

children to tremble. 

Similarly, music and 

dance are poplar 

media for depicting tribal customs during festive occasions, 

with many performances 

coinciding with seasonal 

transitions.

Traditional craftsmen continue to 

produce designs much the same 

as centuries past. For example, a 

Moroccan rug (kilim) usually 

takes about 9 months to 

produce. Crafted from highquality wool or silk, these rugs display

colors and designs associated with a 

particular Moroccan region.

Recreation

Horsemanship: Morocco’s traditional

pastime centered on horsemanship, 

and even today, this popular medieval 

event showcases men in flowing robes 

racing across the desert as symbolic 

ancient warriors.

Soccer: With the introduction of 

European sports during the 19thcentury colonial era, soccer (referred 

RECREATION

AESTHETICS &
National Holidays

January 1 - New Year 

January 11 - Independence Manifesto 

July 30 - Throne Day 

August 14 - Commemoration of Oued Eddahab 

August 21 - Youth Day (King Mohammed VI Birthday) 

August 20 - Revolution of the King and the People 

November 6 - Commemoration of the Green March 

November 18 - Independence Day

to as football in Africa) has emerged as the more popular 

contemporary sport. The first African soccer star and the first to 

bear the nickname "Black Pearl,” Larbi Ben Barek established

the sport’s popularity during the mid-20th century. Recognizing 

Ben Barek as one of the best soccer players ever, soccer 

legend Edison "Edson" Arantes do Nascimento of Brazil 

(popularly known by his nickname “Pelé”) offered Ben Barek 

one of his famous number 10 jerseys as a keepsake. Today, 

the Moroccan national team is recognized throughout North 

Africa as the best team in the continent.

Running: After 

soccer, running 

attracts popular 

attention. A national 

hero, Hicham el 

Guerrouj (pictured),

known as “King of 

the Mile,” was a 

2004 Olympic gold 

medalist in the 1500 

and 5000-meter

races and a World 

Champion in the 1500. Similarly, Nawal El Moutawakel, a 

400-meter hurdler, was the first woman from an Arab or Islamic 

country to win an Olympic gold medal, which she earned during 

the 1984 Summer Olympics.

RECREATION

AESTHETICS &
Dining Customs

Mealtime is a social and festive tradition throughout the Muslim 

world. It is a time where family members congregate to enjoy

fellowship and one another. Consequently, mealtime usually 

lasts much longer than in America. 

Moroccans consume their main meal at noon, followed by

coffee and a snack around 5pm or 6pm and a late evening 

meal. Muslims do not eat pork nor consume alcohol as these 

are forbidden (haram), although alcohol and wine are

frequently available in urban areas.

Diet

Breakfast usually consists of 

bread served with olive oil or 

butter and coffee or mint tea

– a sweet and extremely

popular national drink that 

that is served in a small 

glass (pictured at left). The 

main meal traditionally 

consists of an assortment of 

lamb, beef, chicken, and fish 

with a variety of fresh fruits

and vegetables. Similarly, soup is a popular dish in Morocco, 

along with couscous and 

harira. Couscous is 

granulated wheat topped with 

meat and vegetables, while 

harira is a combination of 

meat, onions, walnuts, and 

spices. 

Other popular foods include 

kefta (ground beef or lamb 

seasoned and cooked over 

charcoal), tajine (pictured at 

right) - a meat stew with vegetables, and mechoui (roasted 

lamb). Seafood is popular along the coast. Popular desserts 

are cake, fruit, and marzipan (a sweet almond paste).

SUSTENANCE

& HEALTH

10. SUSTENANCE AND HEALTH
Dining Etiquette

When invited to dine in a Moroccan home, you can expect to 

be seated next to your host (place of honor) typically at a low, 

round table. It is customary not to sit or eat ahead of your host. 

Prior to the meal it is proper to wash your hands from a basin

brought to the table by a 

family member. You are

expected to extend your 

hands over the basin while 

water is poured over them. 

It is customary for the 

eldest person to eat first.

In many rural areas, food 

traditionally is eaten by 

hand from a communal 

serving dish, although done so with decorum. It is customary to 

use the right hand as the left hand is considered unclean (see 

Language & Communication). Likewise, water is commonly 

shared from a communal glass, although it is appropriate to 

ask for your own glass. In urban areas, people commonly eat 

with utensils just as in Western cultures.

During meals, participation in conversation is considered polite,

and an opportune time to enhance relations with your host 

national counterpart. However, you should avoid attempting to 

SUSTENANCE

& HEALTH

Restricted Food & Dietary Customs

• Religious dietary and fasting customs influence the 

Moroccan diet.

• Muslim beliefs forbid eating pork.

• While most Muslims do not consume alcohol, it is 

available in Morocco’s urban areas.

o Morocco is actually a leading wine producer 

whose wines is popular in France, America, and 

within modern Moroccan households.

• During the holy month of Ramadan Muslims fast from 

sunrise to sundown.
discuss business at 

mealtime, which should be 

addressed afterwards or in 

a more formal setting.

Healthcare System

Healthcare is more readily 

available in urban areas 

than rural, with most health 

facilities plagued by poor 

management and inadequate capacity (physician density is 0.6 

per 1,000 population and hospital bed density is 1.1 beds per 

1,000 inhabitants). Rural health centers generally provide 

minimal services and equipment, with few if any female doctors 

or nurses. Consequently, most women elect not to seek 

medical assistance. Some remote areas are limited to mobile 

medical teams for outpatient care.

While private hospitals tend to 

have better service than the 

public health facilities, they 

typically are only available to 

wealthier patients.

Infectious Diseases: Because 

of poor sanitation and an 

insufficient potable water supply, 

particularly in rural areas, 

infectious and parasitic diseases

exist. These include hepatitis A 

and B and occasional outbreaks 

of cholera. It is best to avoid 

drinking tap water, especially in rural areas, and use caution 

when eating salads and raw vegetables, which are susceptible 

to contamination due to improper washing.

HIV/AIDS: The HIV/AIDS prevalence rate is low compared to 

most countries, with 0.1% of Moroccans age 15 and older HIV 

positive (US averages a 0.6% HIV prevalence rate).

Tuberculosis (TB): Prevalence of TB in Morocco compared to 

the US is significantly higher with an annual rate of 103 per 

100,000, compared to a US rate of 3 per 100,000.

SUSTENANCE

& HEALTH
Economic Overview

After Morocco gained 

independence in 1956, the 

government controlled 

most major industries until 

a 1993 shift toward 

privatization brought an

open market and private 

investment, with France 

becoming the lead foreign 

investment partner. Despite this transformation, Morocco has 

struggled with a sluggish economy for more than 3 decades. 

With an average annual economic growth of only about 4.8%,

combined with widespread illiteracy and limited access to social 

services, excessive unemployment and extreme poverty are 

predominant throughout the country (roughly 4.8% of the 

population is living in poverty, with children under age 15 heavily 

affected).

Consequently, many young 

adults have migrated from 

rural to urban areas to seek 

employment, where high 

cost-of-living and crowded 

conditions only enhance poor 

living standards (see Family 

& Kinship). Prior to 2014, in 

Casablanca alone, more than 

3 million people lived in the

largest slums in the Arab world. Similarly, these substandard 

conditions encouraged more than 3 million Moroccan migrants 

to seek foreign employment, making Morocco the 18th largest 

among countries receiving income from its citizens working 

abroad.

Economic Components

The country’s gross domestic product (GDP) centers on three 

main sectors: services (56%), industry (29%) (see Technology 

& Material), and agriculture (15%) (2017 estimates).

11. ECONOMICS AND RESOURCES

ECONOMICS & 

RESOURCES
Tourism: Tourism is Morocco’s predominant services 

component and its second largest foreign exchange earner after 

the phosphate industry. 

With majestic mountains 

and beaches attracting 

thousands of visitors, 

Morocco’s tourist industry 

increased by 5% in recent 

years, higher than the 4% 

global increase. A 

complementary feature to 

Morocco’s tourism is its 

prominent wine-making industry, established by the French in 

the imperial city of Meknes during the colonial era. 

Foreign Trade: Morocco’s strategic position near major trade 

routes and European markets has provided commercial 

advantages. With trade accounting for 80% of Morocco’s GDP, 

external investment is helping to stimulate the economy as

shareholders take advantage of low labor costs. Similarly, a Free 

Trade Agreement with the US has further expanded Morocco’s 

international reach.

Natural Resources: Holding 75% of the global phosphate

reserves, Morocco leads in phosphate exports – primarily to 

Spain, the US, and Mexico – and is also a top olive oil exporter. 

Claiming to have the largest fishing industry on the continent, 

Morocco has the most abundant sardine export market in the 

world. Likewise, it supplies much of both Europe’s and Japan’s 

seafood demands.

Crafts: Moroccan industry 

also includes handcrafted 

wood, leather, and woven 

products (mainly rugs) that 

are in demand around the 

world. Exports of 

handicrafts and textiles 

recorded an increase of 

more than 32% in 2017.

Agriculture: Employing nearly 37% of the workforce, Morocco

has a stable agricultural economy that benefits from low labor 

ECONOMICS & 

RESOURCES
costs and a favorable climate. Collectively, processed fruits,

vegetables, spices, and nuts account for a quarter of Morocco’s 

exports. 

Illicit Drugs: Morocco is the world’s leading hashish producer 

and exporter and is the transit point for South American cocaine 

shipped to Europe (see Political & Social Relations).

Geography (See Political 

& Social Relations).

Climate

Morocco has a temperate, 

subtropical climate that 

allows for an extended 

growing season, although 

climate variations exist 

across the country. The 

western and northern 

coastal areas provide 

moderate temperatures, with inland weather much warmer. 

While rain is almost nonexistent in the southern Sahara Desert

region, precipitation is heaviest in the northwest and lightest in 

the east (Photo a courtesy of Pro Quest 2010). 

Currency

Morocco’s currency is 

the Dirham (MAD), 

which has an exchange 

rate of 9.64 MAD to 1 

USD. The MAD is 

divided further into 100 

centimes. 

When traveling to 

Morocco, national currencies should be exchanged at an official 

exchange bureau identified by a golden sign, as exchanging 

money in the street is illegal. While there is no exchange fee, 

visitors exchanging money are issued a receipt, which they must 

keep in order to change Moroccan currency back into their

national currency upon departure. Similarly, MAD can also be 

withdrawn from banks using check or credit card and from an 

ATM in larger towns.

ECONOMICS & 

RESOURCES
Technology

Morocco’s technological development is anchored in a 

partnership between education and industry, with a committee 

for scientific research and development providing oversight.

Despite some progress, government bureaucracy continues to 

hamper its technological advancement.

Technology in Education

The Education Ministry seeks to improve learning in science, 

technology, engineering and mathematics from primary through 

university level. Much of this effort centers on early intervention 

by using improved technology to deliver English language skills 

to children (see Learning 

& Knowledge).

Manufacturing

Manufacturing accounts 

for about 18% of the 

country’s GDP, with both 

private and public sectors 

involved in industrial 

development – primarily 

phosphate mining, car,

and truck assembly, and tire manufacturing. Other industries 

include petroleum refining, chemical fertilizers, and asphalt 

production (many lack technological advancement to maximize 

productivity).

Telecommunications

Deregulation of the telecommunication sector expanded the

information technology market. Growth in mobile, landline, and 

internet services has expanded coverage to nearly 75% of the 

country. Mobile phone penetration reached 123 subscriptions 

per 100 inhabitants in 2016 and over 58% of the population 

utilized the Internet that same year. Broadcast media consists of 

two government-owned national television stations that provide 

international coverage. Multiple radio stations provide access to 

the BBC world service.

12. TECHNOLOGY AND MATERIAL

TECHNOLOGY

& MATERIAL
Transportation

Aviation: Morocco’s international airports include 

the Mohammed V International Airport in Casablanca and 

the Menara International Airport 

near Marrakech. Rabat, Agadir, 

Fes, and Tangier also offer 

domestic airline service.

Roadways: Paved roads 

connect major cities to many of 

the country’s remote areas, 

improving quality of life for many

rural inhabitants. Public buses and taxis are available in cities;

while in rural areas, people walk, ride bikes, and motorcycles, 

and often use mules to transport goods.

Rail: Having the continent’s second most developed rail system 

next to South Africa’s, Morocco’s train system is efficient and 

provides interconnectivity among

the larger cities, the international 

airport at Marrakech, and main 

tourist attractions. 

Energy

As late as the mid-1990s, many 

rural communities still lacked 

access to the nation’s electric grid,

with many homes relying on car 

batteries to provide some although insufficient power. In 2002,

the Moroccan government partnered with private industry to 

provide solar energy to more than 100,000 rural households, 

thereby placing Morocco at the global forefront for providing 

residential solar power, not to mention improved quality of life

and reduced urban migration. By 2012, 100% of Morocco had

electricity access. In 2015, 34% of the country’s electricity

production capacity was generated through renewable energy.

Environmental Issues

Despite technological advancements, Morocco faces a number 

of environmental issues to include drought, soil erosion, 

overgrazing, pollution, and deforestation, with land productivity 

declining in some areas by as much as 50%.

TECHNOLOGY

& MATERIAL

TECHNOLOGY

& MATERIAL