POLITICAL ISLAM IN MOROCCO: IS THERE AN "EXCEPTION MAROCAINE"? Ana Belen Soage* Contrary to other Arab countries, Morocco has not experienced an “Arab Spring.” Those who wish to see systemic change have not been able to get a degree of popular support and mobilization similar to that which brought an end to the dictatorships of Ben Ali in Tunisia, al-Qaddafi in Libya or Mubarak in Egypt. The regime has attributed their failure to the special link between the Moroccan monarchy and its people. However, this article argues that it was the palace’s clever maneuvering and, in particular, its pandering to the Islamist lobby, which favored the continuation of the status quo. Contrary to the other countries that the king in which he questioned his legitimacy appeared after the French decolonization of and called on him to return to the “Islamic the Maghreb, Morocco is a monarchy. Its way.” In a political commentator’s words, reigning dynasty, the Alawis, has been ruling “Hassan II was rudely awoken to the fact that the country since the mid-seventeenth century. there was another opposition to his rule than Its monarch is both the temporal and the that of the Left [...]: that of political Islam.”1 religious ruler, both malik (king) and amir al- However, it was not until the 1980s that mu'minin (Commander of the Faithful). In Morocco witnessed a real Islamist contestation fact, he derives his legitimacy from the claim of the regime. that he is a descendent of Muhammad. The In fact, in the last decades of the twentieth official motto of the country is Allah, al-malik, century, Morocco saw a gradual Islamization, al-watan (God, king, and country), and the which paralleled what occurred in other Arab picture of the king is omnipresent not only in and Muslim states. The chief geopolitical public buildings, but also in private reasons behind that process were the 1979- residences. 1980 Islamic Revolution in Iran and the 1979 In the past, opposition to the monarchy Soviet invasion of Afghanistan and subsequent came mainly from sectors of the left, ‘jihad’ in that country. The number of influenced by the “socialist” republics of conflicts Muslims have seen themselves Algeria and Tunisia or swayed by the effects involved in since the 1990s, from the war in of the structural adjustment policies imposed Bosnia to the invasion of Iraq, have further on Morocco since the 1980s. King Hassan II exacerbated the politicization of Islam. reacted with great harshness, and the period However, one should not underestimate the between the 1960s to the 1980s of his reign support--or at least, acquiescence--certain would come to be known as Sanawat al-rasas regimes have granted the Islamists, perceived (Years of Lead), in allusion to the regime’s as an antidote to the left. repression of dissent. The situation was one of The consequences of that Islamization are great instability; sections of the army clear in Moroccan society today: The veil is attempted two coups d’état in the early 1970s, ubiquitous on the streets, in universities, and at and popular discontent culminated in the urban the workplace; shaykhs are regular TV riots of 1981, 1984, and 1990. interviewees to discuss matters that have little There was a hint of change in 1974, when a to do with religion; at the same time, sexual Muslim shaykh by the name of Abdessalam harassment--although still moderate by Arab Yassine published a long letter addressed to standards2--has become a worry for women. In Middle East Review of International Affairs, Vol. 17, No. 3 (Fall 2013) 1 Ana Belen Soage fact, according to the last report of the Pew international community praised the king’s Forum on Religion and Public Life, 83 percent initiative, and the EU duly increased its aid to of Moroccans are in favor of the the country. There was ample talk of implementation of the Shari’a, and 92 percent “l’exception marocaine,” or “the Moroccan maintain that wives should always obey their exception.”4 husbands.3 Yet despite the enthusiasm of so many In 1999, Hassan II died and was succeeded Western commentators and Muhammad VI’s by his son, Muhammad VI. He seemed keen to international image as a reformer, Islamism is promote a progressive agenda and was an increasing force in the country--which is accordingly perceived as a reformer and why a study of the country’s Islamist welcomed both by liberals at home and in panorama has become necessary. Following Western capitals. For instance, he pushed for the classification made by Ukasha bin al- the implementation of the recommendations of Mustafa, the Islamist movement in Morocco the Fourth UN World Conference on Women, has been divided into three groups: which took place in Beijing in 1985, and in 1) those who concentrate on preaching 2004 he approved by decree a new Family (da'wa); Code (Mudawwanat al-Usra) after being 2) the radical groups, which resort to unable to get parliamentary support; and, more violence and are rather marginal; recently, he was quick to react to the echoes of 3) the political groups, which accept with the Arab Spring in his country. more or less reservations the rules of the The Moroccan version of the Arab Spring, game.5 which came to be known as the M20 Movement, took off during the second half of The focus here will be on the Organization February 2011 with demonstrations across the for Justice and Charity, which belongs to the kingdom. Made up of a variety of composite third group and is considered the largest elements, it brought together students, the Islamist organization in Morocco--and, unemployed, the left, and shaykh Abdessalam possibly, the largest political movement in the Yassine’s (illegal) Organization for Justice country. However, first the article will look at and Charity. Their complaints were similar to the particularities of each group: those of neighboring Tunisians, where the Arab Spring had originated in December 2010: THE PREACHING MOVEMENTS the socioeconomic crisis; high youth unemployment, especially among the more These groups concentrate on da'wa educated; and the monopolization of political (preaching) and aspire to change society “from power and economic resources in the hands of below,” i.e., modifying people’s attitudes and the elite. behaviors so that they follow the precepts of The response of the Makhzen--as the palace Islam. Its main representatives in Morocco are is known--was swift: A vilification and the Muslim Brothers’ Society (Jama'at al- harassment campaign against the leaders of the Ikhwan al-Muslimin) and the Society for M20 Movement was accompanied by the Communication and Preaching (Jama'at al- cooptation of some of its main demands. On Tabligh wa-l-Da'wa). Contrary to other March 9, 2011, Muhammad VI announced countries, where it has adopted a more constitutional revisions, which transferred political stance, the Moroccan branch of the some powers from the crown to parliament. Muslim Brothers’ Society concentrates on That was followed by a popular referendum on preaching and charity work, although many of July 1, 2011 to approve those reforms. The its tenets have been adopted by the government then resigned, and in the Organization for Justice and Charity (see November 2011 elections, the Islamist Justice below). and Development Party took 27 percent of the As for the Society for Communication and vote and was asked to form a government. The Preaching, it was established in the Indian 2 Middle East Review of International Affairs, Vol. 17, No. 3 (Fall 2013) Political Islam in Morocco: Is There an “Exception Marocaine”? Sub-Continent in 1927, in an environment Islamists have been able to reach the poorest rarefied by tensions between Muslims and or the poor by offering them an ideological Hindus and between both groups and Christian compass and proposing them literacy courses, evangelists. Its first Moroccan branch was social welfare, even marriages. established in 1964. The organization concentrates on the spiritual and behavioral THE POLITICALLY-ORIENTED education of Muslims. Its members take as GROUPS their model Muhammad, imitating him in his actions, his words, and even the smallest In this regard, the main players among details, such as the way he ate, slept, walked, these groups are the Justice and Development or dressed. It prefers to stay away from the Party (Hizb al-Adala wa-l-Tanmiya)--which political process, which it considers became the ruling party after the November illegitimate. 2011 elections--and the Organization for Justice and Charity (Jama'at al-Adal wa-l- THE RADICALS WHO RESORT TO Ihsan), which has not been legalized but VIOLENCE operates quite openly. Both are characterized by seeking the Islamization of society “from During the 1970s and the 1980s, the above,” i.e., by conquering power and Moroccan state turned a blind eye to the surge changing any legislation contrary to Islamic of Islamism in order to undermine the left. In law or Shari’a--although neither neglect the addition, Morocco is a relatively poor country education of society “from below.” that suffers from periodical economic crises, and thus welcomes the support of countries THE JUSTICE AND DEVELOPMENT like Saudi Arabia, which is keen to export its PARTY intolerant branch of Sunni Islam. Furthermore, events like the “jihad” in Bosnia, Kosovo, This party appeared in 1981 as the initiative Chechnya, and later Afghanistan and Iraq, of a group of members of Islamic Youth who which attracted mujahidin (Islamist fighters) decided to forsake violence. It underwent a from numerous Muslim countries, contributed number of changes in name and organization to radicalize a part of the Moroccan youth. and merged with other groupings until it The first Islamist movement that used adopted its present name in 1996.