Morocco is an old nation. The current king, Mohammed VI, is part of the Alawite dynasty that has ruled the country since the 17th century. Before that, empires and invaders left their mark, from the Romans to the Arabs who brought Islam and made Morocco what it is today. Its ties across the Mediterranean to Europe and across the Sahara to the rest of Africa have given rise to a unique nation with a singular history.
The Berbers meet the Romans
Morocco's earliest inhabitants were ancestors of Morocco’s Amazigh (plural Imazighen, loosely translated as ‘free people’), who may have been distant cousins of the ancient Egyptians. They were joined by Mediterranean anglers and Saharan horse-breeders around 2500 BC, with Phoenicians showing up fashionably late around 800 BC and East Africans around 500 BC.
When the Romans arrived in the 4th century, they didn’t know quite what to make of this multicultural milieu. The Romans called the expanse of Morocco and Western Algeria ‘Mauretania’ and the indigenous people ‘Berbers’, meaning ‘barbarians’. The term has recently been reclaimed and redeemed by the Berber Pride movement, but at the time it was taken as quite a slur.
The ensuing centuries were one long lesson for the Romans in minding their manners. First the Berbers backed Hannibal and the Carthaginians against Rome in a protracted spat over Sicily known as the Punic Wars (264–202 BC). Fed up with the persistently unruly Berbers, the new Roman Emperor Caligula finally declared the end of Berber autonomy in the Maghreb (northwest Africa) in AD 40.
Defying Orders under Roman Noses
True to his ruthless reputation, Caligula divided relatively egalitarian Berber clans into subservient classes of slaves, peasants, soldiers and Romanised aristocrats. This strategy worked with Vandals and Byzantines, but Berbers in the Rif and the Atlas drove out the Romans with a campaign of harassment and flagrant disregard for Roman rules. Many Berbers refused to worship Roman gods, and some practised the new renegade religion of Christianity in open defiance of Roman rule. Christianity took root across North Africa; St Augustine himself was a Berber convert.
Ultimately Rome was only able to gain a sure foothold in the region by crowning local favourite Juba II king of Mauretania. The enterprising young king married the daughter of Mark Antony and Cleopatra, supported scientific research and performing arts, and helped foster Moroccan industries still vital today: olive-oil production from the region of Volubilis (near Meknès), fishing along the coasts, and vineyards on the Atlantic plains.
The Roman foothold in Mauretania slipped in the centuries after Juba II died, due to increasingly organised Berber rebellions inland and attacks on the Atlantic and Mediterranean coasts by the Vandals, Byzantines and Visigoths. But this new crop of marauding Europeans couldn’t manage Mauretania, and neither could Byzantine Emperor Justinian. Justinian’s attempt to extend his Holy Roman Empire turned out to be an unholy mess of treaties with various Berber kingdoms, who played their imperial Byzantine connections like face cards in high-stakes games. The history of Morocco would be defined by such strategic gamesmanship among the Berbers, whose savvy, competing alliances helped make foreign dominion over Morocco a near-impossible enterprise for more than a millennium.
Islam Arrives in Morocco
By the early 7th century, the Berbers of Morocco were mostly worshipping their own indigenous deities, alongside Jewish Berbers and a smattering of local Christian converts. History might have continued thus, but for a middle-aged man thousands of miles away who’d had the good fortune to marry a wealthy widow, and yet found himself increasingly at odds with the elites of his Arabian Peninsula town of Mecca. Mohammed bin Abu Talib was his given name, but he would soon be recognised as the Prophet Mohammed for his revelation that there was only one God, and that believers shared a common duty to submit to God’s will. The polytheist ruling class of Mecca did not take kindly to this new religion, which assigned them shared responsibilities and took away their minor-deity status, and kicked the Prophet out of town on 16 July AD 622.
This Hejira (exile) only served to spread the Prophet Mohammed’s message more widely. By the Prophet’s death in 632, Arab caliphs – religious leaders inspired and emboldened by his teachings – were carrying Islam east to Central Asia and west to North Africa. But infighting limited their reach in North Africa, and it took Umayyad Arab leader Uqba bin Nafi until 682 to reach the Atlantic shores of Morocco. According to legend, Uqba announced he would charge into the ocean, if God would only give him the signal. But the legendary Algerian Berber warrior Queen Al-Kahina would have none of Uqba’s grandstanding, and with her warriors soon forced Uqba to retreat back to Tunisia.
Although an armed force failed to win the Berbers over to Islam, force of conviction gradually began to succeed. The egalitarian premise of Islam and its emphasis on duty, courage and the greater good were compatible with many Berber beliefs, including clan loyalty broadly defined to include almost anyone descended from the Berber equivalent of Adam and Eve. Many Berbers willingly converted to Islam – and not incidentally, reaped the benefits of Umayyad overland trading routes that brought business their way. So although Uqba was killed by his Berber foes before he was able to establish a solid base in Morocco, by the 8th century his successors were able to pull off this feat largely through diplomatic means.
Islam Stays, but Umayyads Must Go
The admiration between the Berbers and the Arab Umayyads was not always mutual, however. While the Umayyads respected Jews and Christians as fellow believers in the word of a singular God, they had no compunction about compelling polytheist Berbers to pay special taxes and serve as infantry (read: cannon fodder). The Umayyads greatly admired Berber women for their beauty, but this wasn’t necessarily advantageous; many were conscripted into Umayyad harems.
Even the Berbers who converted to Islam were forced to pay tribute to their Arab overlords. A dissident school of Islamic thought called Kharijism critiqued the abuses of power of the Umayyads as a corruption of the faith, and called for a new moral leadership. In the mid-8th century, insurrections erupted across North Africa. Armed only with slings, a special force of Berbers defeated the elite Umayyad guard. The Umayyads were soon cut off from Spain and Morocco, and local leaders took over an increasingly lucrative trade in silver from the Western Sahara, gold from Ghana and slaves from West Africa.
A Death-Defying Dynasty: The Idrissids
Looking back on early Berber kingdoms, the 14th-century historian Ibn Khuldun noted a pattern that would repeat throughout Moroccan dynastic history. A new leadership would arise determined to do right, make contributions to society as a whole and fill the royal coffers, too. When the pursuit of power and royal comforts began to eclipse loftier aspirations, the powers that be would forfeit their claim to moral authority. A new leadership would arise determined to do right, and the cycle would begin all over again.
So it was with the Idrissids, Morocco’s first great dynasty. A descendant of the Prophet Mohammed’s daughter Fatima, Idriss I fled Arabia for Morocco in AD 786 after discovering ambitious Caliph Haroun ar-Rashid’s plan to murder his entire family. But Idriss didn’t exactly keep a low profile. After being proclaimed an imam (religious leader) by the local Berbers, he unified much of northern Morocco in the name of Islam. Just a few days after he’d finally settled into his new capitol at Fez in 792, Haroun ar-Rashid’s minions finally tracked down and poisoned Idriss I. Yet death only increased Idriss I’s influence; his body was discovered to be miraculously intact five centuries later, and his tomb in the hillside town of Moulay Idriss remains one of the holiest pilgrimage sites in Morocco.
His son Idriss II escaped Haroun’s assassins and extended Idrissid control across northern Morocco and well into Europe. In perhaps the first (but certainly not the last) approximation of democracy in Morocco, Idriss II’s 13 sons shared power after their father’s death. Together they expanded Idrissid principates into Spain and built the glorious mosques of Fez: the Kairaouine and the Andalous.
Warriors Unveiled: The Almoravids
With religious leaders and scholars to help regulate trade, northern Morocco began to take shape as an economic entity under the Idrissids. But the south was another story. A dissident prophet emerged near Salé brandishing a Berber version of the Quran, and established an apocryphal Islam called Barghawata that continued to be practised in the region for centuries. The military strongmen who were left in control of trading outposts in the Atlas Mountains and the Sahara demanded what they called ‘alms’ – bogus religious nomenclature that didn’t fool anyone, and stirred up resentments among the faithful.
From this desert discontent arose the Sanhaja, the pious Saharan Berber tribe that founded the Almoravid dynasty. While the Idrissid princes were distracted by disputes over Spain and Mediterranean Morocco, the Sanhaja swept into the south of Morocco from what is today Senegal and Mauritania. Tough doesn’t do justice to the Sanhaja; they lived on camels’ meat and milk instead of bread, wore wool in the scorching desert and abstained from wine, music and multiple wives. Their manly habit of wearing dark veils is still practised today by the few remaining Tuareg, the legendary ‘Blue Men’ of the desert (and the many tourists who imitate them in camel-riding photo-ops). When these intimidating shrouded men rode into Shiite and Barghawata outposts under the command of Yahya ibn Umar and his brother Abu Bakr, they demolished brothels and musical instruments as well as their opponents.
From Marrakesh to Barcelona, the Ultimate Power Couple
After Yahya was killed and Abu Bakr was recalled to the Sahara to settle Sanhaja disputes in 1061, their cousin Youssef ben Tachfine was left to run military operations from a campsite that would become Marrakesh the magnificent. To spare his wife the hardships of life in the Sahara, Abu Bakr divorced brilliant Berber heiress Zeinab en-Nafzawiyyat and arranged her remarriage to his cousin. Though an odd romantic gesture by today’s standards, it was an inspired match. It would be Zeinab’s third marriage: before marrying Abu Bakr, she was the widow of one of the leading citizens of Aghmat, and had considerable fortune and political experience at her command. Between Ben Tachfine’s initiative and Zeinab’s financing and strategic counsel, the Almoravids were unstoppable.
The Almoravids took a while to warm up to their new capital of Marrakesh – too many mountains and rival Berbers around, and too few palm trees. To make themselves more at home, the Almoravids built a mud wall around the city, 8m high and 19km long, and set up the ingenious khettara (underground irrigation) system that still supports the palmeraie – a vast palm grove outside Marrakesh now dotted with luxury villas. The Jewish and Andalucian communities in Fez thrived under Ben Tachfine, a soft-spoken diplomat and, like his wife, a brilliant military strategist. His Spanish Muslim allies urged him to intercede against Christian and Muslim princes in Spain, complaining bitterly of extortion, attacks and debauchery. At the age of almost 80, Ben Tachfine launched successful campaigns securing Almoravid control of Andalusia right up to the Barcelona city limits.
Sticks & Stones: The Almohads
Youssef ben Tachfine was a tough act to follow. Ali was his son by a Christian woman, and he shared his father’s commitments to prayer and urban planning. But while the reclusive young idealist Ali was diligently working wonders with architecture and irrigation in Marrakesh, a new force beyond the city walls was gathering the strength of an Atlas thunderstorm: the Almohads.
Almohad historians would later fault Ali for two supposedly dangerous acts: leaving the women in charge and allowing Christians near drink. While the former was hardly a shortcoming – after all, his stepmother’s counsel had proved instrumental to the Almoravids – there may be some merit in the latter. While Ali was in seclusion praying and fasting, court and military officials were left to carry on, and carry on they did. Apparently, Almoravid Christian troops were all too conveniently stationed near the wine merchants of Marrakesh.
The Hard Knocks of Ibn Tumart
None of this sat well with Mohammed ibn Tumart, the Almohad spiritual leader from the Atlas who’d earnt a reputation in Meknès and Salé as a religious vigilante, using his walking stick to shatter wine jars, smash musical instruments and smack men and women with the audacity to walk down the street together. Ibn Tumart finally got himself banished from Marrakesh in the 1120s for knocking Ali’s royal sister off her horse with his stick.
But though Ibn Tumart died soon after, there was no keeping out the Almohads. They took over Fez after a nine-month siege in 1145, but reserved their righteous fury for Marrakesh two years later, razing the place to the ground and killing what was left of Ali’s court (Ali died as he lived, quietly, in 1144). Their first projects included rebuilding the Koutoubia Mosque – which Almoravid architects, not up on their algebra, had misaligned with Mecca – and adding the soaring, sublime stone minaret that became the template for Andalucian Islamic architecture. The Tin Mal Mosque was constructed in the High Atlas to honour Ibn Tumart in 1156, and it remains a wonder of austere graces and unshakable foundations.
Almohad Demolition & Construction Crews
A bloody power struggle ensued between the sons of Ibn Tumart and the sons of his generals that wouldn’t be settled definitively until 1185, when Abu Yusuf Yacoub, the young son of the Muslim governor of Seville and Valencia, rode south into Morocco and drove his foes into the desert. But he also kept and expanded his power base in Spain, winning so many victories against the princes of Spain that he earned the moniker Al-Mansour, ‘the Victorious’. He modelled Seville’s famous La Giralda after Marrakesh’s Koutoubia minaret, and reinvented Marrakesh as an Almohad capital and learning centre to rival Fez.
Yacoub el-Mansour’s urban-planning prowess also made Fez arguably the most squeaky-clean city of medieval times, with 93 hammams, 47 soap factories and 785 mosques complete with ablutions facilities. Yacoub el-Mansour was also a patron of great thinkers, including Aristotle scholar Ibn Rashid – whose commentary would help spark a Renaissance among Italian philosophers – and Sufi master Sidi Bel-Abbes. However, Yacoub’s enlightenment and admiration of architecture was apparently not all-encompassing; several synagogues were demolished under his rule.
Defeated by Bulls & Betrayal
Similar thinking (or lack thereof) prevailed in 12th-century Europe, where a hunt for heretics turned to officially sanctioned torture under papal bulls of the egregiously misnamed Pope Innocent IV. Bishop Bernard of Toledo, Spain, seized Toledo’s mosque, and rallied Spain’s Castilian Christian kings in a crusade against their Muslim rulers.
The Almohads were in no condition to fight back. When Yacoub’s 16-year-old son was named caliph, he wasn’t up to the religious responsibilities that came with the title. Instead, he was obsessed with bullfighting, and was soon gored to death.
Yacoub el-Mansour must have done pirouettes in his grave around 1230, when his next son tapped as caliph, Al-Mamun, allied with his Christian persecutors and turned on his fellow Almohads in a desperate attempt to hang onto his father’s empire. This short-lived caliph added the ultimate insult to Almohad injury when he climbed the Koutoubia minbar (pulpit) and announced that Ibn Tumart wasn’t a true Mahdi (leader) of the faithful. That title, he claimed, rightfully belonged to Jesus.
By Marriage or Murder: The Merenids
When Zenata Berbers from the Anti Atlas invaded the Almohad capital of Marrakesh in 1269, the Almohad defeat was complete. The Zenata had already ousted the Almohads in Meknès, Salé and Fez and along most of the Atlantic Coast. To win over the devout, they promised moral leadership under their new Merenid dynasty. Making good on the promise, the Merenids undertook construction of a medersa (school of religious learning) in every major city they conquered, levying special taxes on Christian and Jewish communities for the purpose. In exchange, they allowed these communities to practise key trades, and hired Christian mercenaries and Jewish policy advisors to help conduct the business of the Merenid state.
But this time the new rulers faced a tough crowd not easily convinced by promises of piety. Fez revolted, and the Castilian Christians held sway in Salé. To shore up their Spanish interests, the Merenids allied with the Castilian princes against the Muslim rulers of Granada. Once again, this proved a losing strategy. By the 14th century, Muslim Spain was lost to the Christians, and the Strait of Gibraltar was forfeited. The Merenids also didn’t expect the Spanish Inquisition, when over one million Muslims and Jews would be terrorised and forcibly expelled from Spain.
Without military might or religious right to back their imperial claims, the Merenids chose another time-tested method: marriage. In the 14th century, Merenid leaders cleverly co-opted their foes by marrying princesses from Granada and Tunis, and claimed Algiers, Tripoli and the strategic Mediterranean port of Ceuta.
Death by Plague & Office Politics
But the bonds of royal marriage were not rat-proof, and the Merenid empire was devastated by plague. Abu Inan, son of the Merenid leader Abu Hassan, glimpsed opportunity in the Black Death, and proclaimed himself the new ruler despite one minor glitch: his father was still alive. Abu Hassan hurried back from Tripoli to wrest control from his treacherous son in Fez, but to no avail. Abu Inan buried his father in the royal Merenid necropolis outside Rabat in 1351, but he too was laid to rest nearby after he was strangled by one of his own advisors in 1358.
The Merenids had an unfortunate knack for hiring homicidal bureaucrats. To cover his tracks, Abu Inan’s killer went on a royal killing spree, until Merenid Abu Salim Ibrahim returned from Spain and terminated this rampaging employee. Abu Salim’s advisor sucked up to his boss by offering his sister in marriage, only to lop off Abu Salim’s head after the wedding. He replaced Abu Salim with a Merenid patsy before thinking better of it and strangling the new sultan, too. This slippery advisor was assassinated by another Merenid, who was deposed a scant few years later by yet another Merenid – and so it continued for 40 years, with new Merenid rulers and advisors offing the incumbents every few years. While the Merenids were preoccupied with murderous office politics in Meknès and Fez, the Portuguese seized control of coastal Morocco.
Victory is Sweet: The Saadians
Much of Portugal (including Lisbon) had been under Muslim rule during the 12th century, and now the Portuguese were ready for payback – literally. The tiny, rugged kingdom needed steady supplies of food for its people and gold to fortify its growing empire, but Morocco stood in the way. No nation could wrest overland Saharan trade routes from the savvy Berber warriors who’d controlled key oases and mountain passes for centuries. Instead, the Portuguese went with tactics where they had clear technical advantages: naval warfare and advanced firearms. By systematically capturing Moroccan ports along the Mediterranean and Atlantic coasts, Portuguese gunships bypassed Berber middlemen inland, and headed directly to West Africa for gold and slaves.
Once trade in the Sahara began to dry up, something had to be done. Entire inland communities were decimated, and formerly flush Marrakesh was wracked with famine. The Beni Saad Berbers – now known to history as the Saadians – from the Drâa Valley took up the fight against the Portuguese. With successive wins against European, Berber and Ottoman rivals, the Saadians were able to reinstate inland trade. Soon the Saadians were in control of such sought-after commodities as gold, slaves, ivory, ostrich feathers and the must-have luxury for trendy European royals: sugar.
The Saadians satisfied European sugar cravings at prices that make today’s oil and cocaine cartels look like rank amateurs. With threats of full-scale invasion, the Saadians had no problem scaring up customers and suppliers. The most dangerous sugar-dealer of all was Saadian Sultan Ahmed al-Mansour ed-Dahbi, who earned his names Al-Mansour (the Victorious) for defeating foes from Portugal to the Sudan, and Ed-Dahbi (the Golden) for his success in bilking them. This Marrakshi Midas used the proceeds to line his Badi Palace in Marrakesh from floor to ceiling with gold and gems. But after the sultan died, his short-lived successor stripped the palace down to its mudbrick foundations, as it remains today. The Saadian legacy is most visible in the Saadian Tombs, decked out for a decadent afterlife with painted Carrara marble and gold leaf. The Saadians died as they lived: dazzling beyond belief and a touch too rich for most tastes.
The Rise of Mellahs
Under the Saadians, Jewish communities also took up crucial roles as dealers of the hottest Moroccan commodities of the time: salt and sugar. When European Jewish communities faced the Inquisition, forced conversions and summary executions, the comparatively tolerant Saadian dynasty provided Jewish communities with some security, setting aside a section of Marrakesh next to the royal kasbah as a Jewish quarter, or mellah – a name derived from the Arabic word for salt. This protection was repaid many times over in taxes levied on Jewish and Christian businesses, and the royally flush Saadians clearly got the sweet end of the deal. Yet several Jewish Moroccans rose to prominence as royal advisors, and in the Saadian Tombs of Marrakesh, trusted Jewish confidantes are buried closer to kings than royal wives.
By day, Jewish merchants traded alongside Christian and Muslim merchants, and were entrusted with precious salt, sugar and gold brought across the Sahara; by night they were under official guard in their quarters. Once the mellahs of Fez and Marrakesh became overcrowded with European arrivals, other notable mellahs were founded in Essaouira, Safi, Rabat and Meknès, and the traditions of skilled handicrafts that flourished there continue to this day. The influence of the mellahs spread throughout Morocco, especially in tangy dishes with the signature salted, pickled ingredients of Moroccan Jewish cuisine.
Pirates & Politics: The Early Alawites
The Saadian empire dissolved in the 17th century like a sugar cube in Moroccan mint tea, and civil war prevailed until the Alawites came along. With illustrious ancestors from the Prophet Mohammed’s family and descendants extending to the current King Mohammed VI, the Alawites were quite a change from the free-wheeling Saadians and their anarchic legacy. But many Moroccans might have preferred anarchy to the second Alawite ruler, the dreaded Moulay Ismail (1672–1727).
A despot whose idea of a good time included public disembowelments and amateur dentistry on courtiers who peeved him, Moulay Ismail was also a scholar, dad to hundreds of children and Mr Popularity among his royal European peers. European nobles gushed about lavish dinner parties at Moulay Ismail’s palace in Meknès, built by conscripted Christian labourers. Rumour has it that when these decidedly non-union construction workers finished the job, some were walled in alive. The European royal party tab wasn’t cheap, either, but Moulay Ismail wasn’t worried: piracy would cover it.
In Her Majesty’s Not-So-Secret Service: Barbary Pirates
Queen Elizabeth I kicked off the Atlantic pirate trade, allying against her arch-nemesis King Phillip II of Spain with the Saadians and specially licensed pirates known as privateers. The most notoriously effective hires were the Barbary pirates, Moriscos (Spanish Muslims) who’d been forcibly converted and persecuted in Spain and hence had an added motivation to shake down Spaniards. James I outlawed English privateering in 1603, but didn’t seem to mind when his buddy Moulay Ismail aided and abetted the many British and Barbary pirates who harboured in the royal ports at Rabat and Salé – for a price.
But pirate loyalties being notoriously fickle, Barbary pirates attacked Ireland, Wales, Iceland and even Newfoundland in the 17th century. Barbary pirates also took prisoners, who were usually held for ransom and freed after a period of servitude – including one-time English allies. Captives were generally better off with Barbary pirates than French profiteers, who typically forced prisoners to ply the oars of slave galleys until death. Nevertheless, after pressure from England secured their release in 1684, a number of English captives were quite put out about the whole experience, and burned the port of Tangier behind them. But other English saw upsides to piracy and kidnapping: when the Portuguese were forced out of Essaouira in the 17th century, a freed British prisoner who’d converted to Islam joined a French profiteer to rebuild the city for the sultan, using free labour provided by European captives.
Troubled Waters for Alwawites
After Moulay Ismail’s death, his elite force of 50,000 to 70,000 Abid, or ‘Black Guard’, ran amok, and not one of his many children was able to succeed him. The Alawite dynasty would struggle on into the 20th century, but the country often lapsed into lawlessness when rulers overstepped their bounds. Piracy and politics became key ways to get ahead in the 18th and 19th centuries – and the two were by no means mutually exclusive. By controlling key Moroccan seaports and playing European powers against one another, officials and outlaws alike found they could demand a cut of whatever goods were shipped through the Strait of Gibraltar and along the Atlantic Coast.
In the late 18th century, when Sidi Mohammed ben Abdullah ended the officially condoned piracy of his predecessors and nixed shady side deals with foreign powers, the financial results were disastrous. With added troubles of plague and drought, Morocco’s straits were truly dire.
With Friends Like These: European Encroachment
For all their successful European politicking, the early Alawites had apparently forgotten a cardinal rule of Moroccan diplomacy: never neglect Berber alliances. Sultan Moulay Hassan tried to rally support among the Berbers of the High Atlas in the late 19th century, but by then it was too late. France began to take an active interest in Morocco around 1830, and allied with Berbers across North Africa to fend off the Ottomans. After centuries of practise fighting Moroccans, Spain took control of areas of northern Morocco in 1860 – and generated lasting resentment for desecrating graveyards, mosques and other sacred sites in Melilla and Tetouan. While wily Queen Victoria entertained Moroccan dignitaries and pressed for Moroccan legal reforms, her emissaries were busy brokering deals with France and Spain.
Footloose & Duty-Free in Tangier
Order became increasingly difficult to maintain in Moroccan cities and in Berber mountain strongholds, and Moulay Hassan employed powerful Berber leaders to regain control – but accurately predicting Moulay Hassan’s demise, some Berbers cut deals of their own with the Europeans. By the time Moulay Hassan’s teenage successor Sultan Moulay Abdelaziz pushed through historic antidiscrimination laws to impress Morocco’s erstwhile allies, the Europeans had reached an understanding: while reforms were nice and all, what they really wanted were cheap goods. By 1880, Europeans and Americans had set up their own duty-free shop in Tangier, declaring it an ‘international zone’ where they were above the law and beyond tax collectors’ reaches.
But the lure of prime North African real estate proved irresistible. By 1906, Britain had snapped up strategic waterfront property in Egypt and the Suez; France took the prize for sheer acreage from Algeria to West Africa; Italy landed Libya; Spain drew the short stick with the unruly Rif and a whole lot of desert. Germany was incensed at being left out of this arrangement and announced support for Morocco’s independence, further inflaming tensions between Germany and other European powers in the years leading up to WWI.
France Opens A Branch Office: The Protectorate
Whatever illusions of control Morocco’s sultanate might’ve been clutching slipped away at the 1906 Conference of Algeciras, when control of Morocco’s banks, customs and police force was handed over to France for ‘protection’. The 1912 Treaty of Fez establishing Morocco as a French protectorate made colonisation official, and the French hand-picked a new sultan with all the backbone of a sock puppet. More than 100,000 French administrators, outcasts and opportunists arrived in cities across Morocco to take up residence in French villes nouvelles (new towns).
Résident-Général Louis Lyautey saw to it that these new French suburbs were kitted out with all the mod cons: electricity, trains, roads and running water. Villes nouvelles were designed to be worlds apart from adjacent Moroccan medinas (historic city centres), with French schools, churches, villas and grand boulevards named after French generals. No expense or effort was spared to make the new arrivals feel right at home – which made their presence all the more galling for Moroccans footing the bill through taxes, shouldering most of the labour and still living in crowded, poorly serviced medinas. Lyautey had already set up French colonial enterprises in Vietnam, Madagascar and Algeria, so he arrived in Morocco with the confidence of a CEO and a clear plan of action: break up the Berbers, ally with the Spanish when needed and keep business running by all available means.
Once French-backed Sultan Yusuf died and his French-educated 18-year-old son Mohammed V became sultan, Lyautey expected that French business in Morocco would carry on as usual. He hadn’t counted on a fiery young nationalist as sultan, or the staunch independence of ordinary Moroccans. Mining strikes and union organising interfered with France’s most profitable colonial businesses, and military attention was diverted to force Moroccans back into the mines. Berbers had never accepted foreign dominion without a fight, and they were not about to make an exception for the French. By 1921 the Rif was up in arms against the Spanish and French under the leadership of Ibn Abd al-Krim al-Khattabi. It took five years, 300,000 Spanish and French forces and two budding Fascists (Francisco Franco and Marshal Pétain) to capture Ibn Abd al-Krim and force him into exile.
The French won a powerful ally when they named Berber warlord Thami el-Glaoui pasha of Marrakesh, but they also made a lot of enemies. The title gave the pasha implicit license to do as he pleased, which included mafia-style executions and extortion schemes, kidnapping women and children who struck his fancy, and friendly games of golf at his Royal Golf Club with Ike Eisenhower and Winston Churchill. The pasha forbade talk of independence under penalty of death, and conspired to exile Mohammed V from Morocco in 1953 – but Pasha Glaoui would end his days powerless, wracked with illness and grovelling on his knees for King Mohammed V’s forgiveness.
Although the French protectorate of Morocco was nominally an ally of Vichy France and Germany in WWII, independent-minded Casablanca provided crucial ground support for the Allied North African campaign. When Morocco’s Istiqlal (Independence) party demanded freedom from French rule in 1944, the US and Britain were finally inclined to agree. Under increasing pressure from Moroccans and the Allies, France allowed Mohammed V to return from exile in 1955. Morocco successfully negotiated its independence from France and Spain between 1956 and 1958.
A Rough Start: After Independence
When Mohammed V died suddenly of heart failure in 1961, King Hassan II became the leader of the new nation. Faced with a shaky power base, an unstable economy and elections that revealed divides even among nationalists, Hassan II consolidated power by cracking down on dissent and suspending parliament for a decade. With heavy borrowing to finance dam-building, urban development and an ever-expanding bureaucracy, Morocco was deep in debt by the 1970s. Attempts to assassinate the king underscored the need to do something, quickly, to turn things around – and then in 1973, the phosphate industry in the Spanish-controlled Western Sahara started to boom. Morocco staked its claim to the area and its lucrative phosphate reserves with the Green March, settling the area with Moroccans while greatly unsettling indigenous Saharawi people agitating for self-determination.
Years of Lead
Along with the growing gap between the rich and the poor and a mounting tax bill to cover Morocco’s military spending in Western Sahara, King Hassan II’s suppression of dissent fuelled further resentment among his subjects. By the 1980s, the critics of the king included journalists, trade unionists, women’s-rights activists, Marxists, Islamists, Berbers advocating recognition of their culture and language, and the working poor – in other words, a broad cross-section of Moroccan society.
The last straw for many came in 1981, when official Moroccan newspapers casually announced that the government had conceded to the International Monetary Fund to hike prices for staple foods. For the many Moroccans subsisting on the minimum wage, these increases meant that two-thirds of their income would be spent on a meagre diet of sardines, bread and tea. When trade unions organised protests against the measure, government reprisals were swift and brutal. Tanks rolled down the streets of Casablanca and hundreds were killed, at least 1000 wounded, and an estimated 5000 protesters arrested in a nationwide laraf, or roundup.
Far from dissuading dissent, the Casablanca Uprising galvanised support for government reform. Sustained pressure from human-rights activists throughout the 1980s achieved unprecedented results in 1991, when Hassan II founded the Equity and Reconciliation Commission to investigate human-rights abuses that occurred during his own reign – a first for a king. In his very first public statement as king upon his father’s death in 1999, Mohammed VI vowed to right the wrongs of the era known to Moroccans as the Years of Lead. The commission has since helped cement human-rights advances, awarding reparations to 9280 victims of the Years of Lead by 2006.
New Regime, New Hopes
As Moroccans will surely tell you, there’s still room for improvement in today’s Morocco. The parliament elected in 2002 set aside 30 seats for women members of parliament, and implemented some promising reforms: Morocco’s first-ever municipal elections, employment non- discrimination laws, the introduction of Berber languages in state schools, and the Mudawanna, a legal code protecting women’s rights to divorce and custody. But tactics from the Years of Lead were revived after the 2003 Casablanca trade-centre bombings and a 2010 military raid of a Western Sahara protest camp, when suspects were rounded up – in 2010 Human Rights Watch reported that many of them had been subjected to abuse and detention without counsel. Civil society is outpacing state reforms, as Moroccans take the initiative to address poverty and illiteracy through enterprising village associations and non-governmental organisations.
Morocco's Arab Spring
In early 2011 Morocco was rocked by the Arab Spring protests that were sweeping across the Middle East and North Africa. Protestors demanded more devolution of power and political accountability. Mohammed VI reacted with a deftness that eluded many other leaders, and announced a series of constitutional reforms, which included giving more power to parliament and making Berber an official state language. The reforms were quickly passed in a national referendum. Although some demonstrators have continued to call for deeper reforms, Morocco's stability continues be a valued prize for most of its citizens.