Journal articles on the topic 'Oral tradition – morocco – marrakech'
To see the other types of publications on this topic, follow the link: Oral tradition – morocco – marrakech.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 18 journal articles for your research on the topic 'Oral tradition – morocco – marrakech.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Errazki-van Beek, Mariëtte. "The Image of the Moroccan Saint in Oral and Written Hagiography." Arabist: Budapest Studies in Arabic 18 (1996): 75–88. http://dx.doi.org/10.58513/arabist.1996.18.7.
Full textAbstract:
In the last few decades the Western world has witnessed a growing interest in hagiography. Although previously hardly any scholarly status was ascribed to saints’ legends, the value of this genre is now generally recognized as a source for historical and social research. In order to get a clear impression of Islamic saints’ legends one cannot confine oneself exclusively to an analysis of written hagiography. Legends form part a still vivid oral tradition, too. This situation in Morocco is a clear example. The author collected thirty-seven saints’ legends during a 1992 research project in Marrakesh together with the study of the rituals that are still being performed at the shrines. The paper provides an analysis of these legends.
2
Benhaddou, Abdelkarim, and El-Mahjoubi Fatima. "The Impact of E-Commerce on Traditional Markets in Marrakech, Morocco: A Sociocultural Analysis." Journal of Research in Social Science and Humanities 3, no. 1 (January 2024): 17–27. http://dx.doi.org/10.56397/jrssh.2024.01.03.
Full textAbstract:
This paper explores the impact of E-commerce on traditional markets in Marrakech, Morocco, with a focus on sociocultural dimensions. Examining the challenges and opportunities arising from the global growth of E-commerce, the study delves into the preservation of cultural heritage, community cohesion, and the evolving dynamics of consumer behavior. The analysis includes an overview of E-commerce in Marrakech, emphasizing the need for a balance between tradition and innovation. The conclusion highlights strategic approaches, such as leveraging cultural authenticity and fostering collaborations, to ensure the resilience of Marrakech’s traditional markets in the digital era.
3
Gintsburg, S. "How to read (and understand) folk poetry? Аn example of applying a cognitive approach to the study of an oral Arabic tradition from Northern Morocco." Orientalistica 6, no. 5 (February 4, 2024): 1021–33. http://dx.doi.org/10.31696/2618-7043-2023-6-5-1021-1033.
Full textAbstract:
In this paper, I offer reading of the oral tradition of the Jbala (Northern Morocco) from the cognitive perspective. To get a better understanding of the process of spontaneous poetic creation I use the notions of frame and script and apply them to the genre of ayyu, a short improvised oral poetic genre from the Jbala region. In the introductory section, I briefly present the field of cognitive poetics and discuss last advances in it. Then I present the oral poetic tradition of the Jbala and demonstrate how frames and scripts operate when poetry is performed live by analyze in detail two frames, typical of Jebli poetry together with the scripts associated with them, and then summarize my findings in the concluding section of the paper.
4
Gintsburg, Sarali. "It’s got some meaning but I am not sure…" Pragmatics and Cognition 24, no. 3 (December 31, 2017): 474–95. http://dx.doi.org/10.1075/pc.18017.gin.
Full textAbstract:
Abstract In this research I aim to contribute to a better understanding of transitionality in poetic language by applying for the first time the hypotheses recently developed by pioneers in the emerging field of cognitive poetics to a living tradition. The benefits of working with a living tradition are tremendous: it is easy to establish the literacy level of the authors and the mode of recording of poetic text is also easy to elicit or, when necessary, to control. I chose a living poetic tradition originating from the Jbala (Morocco). Although it is not epic and local poets create only relatively short poetic texts, memorisation is also used; it has been demonstrated that oral improvisation and the use of memory are not mutually exclusive. This suggests that research on the living Jebli tradition holds promise for our understanding of oral poetry, and for revisiting the intriguing question of formulaic language.
5
Campbell, Caroline. "The Battle of El Herri in Morocco." Historical Reflections/Réflexions Historiques 46, no. 3 (December 1, 2020): 9–30. http://dx.doi.org/10.3167/hrrh.2020.460302.
Full textAbstract:
What does the French massacre of Amazigh people at El Herri in November 1914 reveal about broader patterns of colonial conquest? How do such patterns demonstrate the beliefs of French officers about the best way to conduct war at the beginning of World War I? Using extensive archival research, published primary sources, and Amazigh oral tradition, this article provides a narrative of the Battle of El Herri that analyzes the physical, sexual, and gendered violence that French troops exacted against Amazigh tribes. It argues that leading French military figures spun the “battle” to create a narrative that was racially inflected and self-serving. Led by Resident-General Lyautey, these leaders claimed that their philosophy of conquest was the only one that could result in successful war in Morocco, and by extension, Europe itself.
6
Stroomer, Harry. "Sidi Hmad U Musa of Tazerwalt (South Morocco) and the tashelhiyt berber oral tradition)." Études et Documents Berbères N° 19-20, no. 1 (January 1, 2002): 43–64. http://dx.doi.org/10.3917/edb.019.0043.
Full text
7
Saoualih, Abdellah, Larbi Safaa, Ayoub Bouhatous, Marc Bidan, Dalia Perkumienė, Marius Aleinikovas, Benas Šilinskas, and Aidanas Perkumas. "Exploring the Tourist Experience of the Majorelle Garden Using VADER-Based Sentiment Analysis and the Latent Dirichlet Allocation Algorithm: The Case of TripAdvisor Reviews." Sustainability 16, no. 15 (July 25, 2024): 6378. http://dx.doi.org/10.3390/su16156378.
Full textAbstract:
The allure of urban green spaces has captured the attention of researchers, especially in regions abundant in botanical wonders worldwide. Surprisingly, the case of Morocco, a country with a strong botanical tradition, has received little attention from researchers. Here, we explore the unique case of the emblematic “Majorelle Garden” in Marrakech, southern Morocco, through the reviews of its many visitors posted on the TripAdvisor platform. This article looks at the question “to what extent can a garden—such as the Majorelle—be a major attraction in a cultural tourist destination?”. Methodologically, we adopted a quantitative approach, examining visitors’ sentiments using the VADER tool from 2006 to 2023, and classifying them into three categories: negative, neutral, and positive. Furthermore, by utilizing LDA (latent Dirichlet allocation), we uncover key topics running through visitors’ experiences. Our findings show that positive sentiments prevail, given the culturo-historical and symbolic quality of the garden as a crucible and vector of creativity, with the emergence of sub-corpuses that highlight certain divergences and convergences around the “Majorelle” case. This insight supports sustainability efforts by empowering the managers of the garden studied and industry professionals to develop and implement relevant strategies for managing and marketing the garden tourism attraction experience. In addition, this case study shows how a private urban garden reveals its key role in preserving cultural and botanical heritage, essential for future generations. It shows the garden’s positive impact on sustainable tourism through its ability to attract cultural visitors who appreciate and respect the local environment.
8
Tomšič, Maja. "The Passage from the Oral to the Written Tradition in Récits des hommes libres, Hamadi." Acta Neophilologica 51, no. 1-2 (November 21, 2018): 91–101. http://dx.doi.org/10.4312/an.51.1-2.91-101.
Full textAbstract:
The article presents the process of writing and the historical significance of Récits des hommes libres by Hamadi, a collection of Berber traditional tales. Before addressing the characteristics of this collection, we’ll explain a close connection between the Berber literature and its cultural question. The modern Berber literature struggles to preserve its cultural heritage. Furthermore, the Berber tales, as part of a long oral tradition, depend above all on the memory of local storytellers and their audience. When writing down Berber tales, that Hamadi had collected in northern Morocco, he translated them from a Berber language to French. Récits des hommes libres reflect a certain orality, characteristics of the Berber storytelling tradition and Hamadi’s creativity. Thanks to a rich poetic expression, these tales, adapted to our modern times, transmit the emotion probably evoked by the original storytelling in Berber language.
9
Pomeroy, Hilary. "Sephardi Balads." European Judaism 52, no. 2 (September 1, 2019): 82–94. http://dx.doi.org/10.3167/ej.2019.520207.
Full textAbstract:
Spanish ballads, narrative poems brought to Morocco following the Expulsion from Spain, became one of the most popular forms of entertainment in the cities where the Spanish Jews settled. However, entertainment was not the only purpose of these highly dramatic songs. They often imparted a moral sentiment, with adultery, for example, invariably punished. Although ballads appear to be exclusively a woman’s genre, sung in the home and handed down to the daughters who kept this oral tradition alive, all members of the family would have known them as they became an essential part of daily life, being sung as lullabies and during different stages of the life cycle. True to the Spanish ballads’ original purpose of disseminating news, Sephardi Moroccan creations narrate dramatic events in Morocco and closely resemble the early Hispanic poems from which they derive.
10
Onguema, Junior Rocyr Ibara, Rim Zerhoudi, Franck Bienvenu Ekoba Othende, Khaoula Bourzeg, Mohammed Eljamili, Saloua El Karimi, and Mustapha Elhattaoui. "The Bacterial Profile of Aortic Infectious Endocards: Experience of the Cardiology Department, Mohammed VI University Hospital of Marrakech, Morocco." Cardiology and Angiology: An International Journal 12, no. 4 (June 6, 2023): 74–84. http://dx.doi.org/10.9734/ca/2023/v12i4345.
Full textAbstract:
Introduction: Infective endocarditis is defined as infection of a native or prosthetic heart valve, endocardial surface, or cardiac device. The causes and epidemiology, as well as the microbiology of the disease have evolved over the last few decades with the doubling of the average age of patients and an increased prevalence in patients with indwelling cardiac devices. Patients and Methods: This is a retrospective study, including all subjects over 20 years of age who presented with infective endocarditis of the aortic valve, hospitalized between January 2019 and December 2022, in the Department of Cardiology and Vascular Diseases at ERRAZI Hospital-Mohammed VI University Hospital in Marrakech. Clinical, paraclinical and therapeutic data were collected for each case using an exploitation form. Results: Over the study period, 46 patients had presented with aortic positional AR, with a sex ratio that was equal to 1.8. The mean age of the patients was 43±12.5 years. Endocarditis on aortic prosthesis was found in 15%. The valves were rheumatic in 85%. The presumed portal of entry was cutaneous in 45%, oral and ENT in 33%, urinary in 15%, and digestive in 7%. In our series, 21 out of 26 patients presented a biological inflammatory syndrome. At least one or more blood cultures were positive in 38% of cases. Coagulase-negative Staphylococcus was the most common germ in aortic infective endocarditis, found in 40% of positive blood cultures. All the patients in our series had received a combination of broad-spectrum intravenous antibiotic therapy, initially probabilistic, taking into consideration the portal of entry. Adapted after antibiogram results. The evolution during the hospitalization, was marked by an improvement of the clinical state in only 12%, a perioperative death in 38%, and a worsening of the clinical state in 50%, with an average duration of hospitalization of 14 days. In our series, 60% of the patients with positive blood cultures died, whereas there was 75% survival in the group with negative blood cultures. Conclusion: Infective endocarditis is a serious disease because of its high morbidity and mortality. Despite improvements in diagnostic testing, antimicrobial therapy, and surgical intervention, changes in the epidemiology of IE, including the increase in healthcare-associated infections and the virulence of staphylococcus aureus as the causative organism, increase the risk of complications and death in the acute phase of IE. Action must be taken to prevent infective endocarditis, especially in this rheumatically endemic area.
11
Bar-Asher, Moshe. "A Maghrebian Sharḥ to the Hafṭara for the Minḥa Service on the Day of Atonement." Journal of Jewish Languages 1, no. 1 (2013): 123–34. http://dx.doi.org/10.1163/22134638-12340006.
Full textAbstract:
Abstract This article deals with the text of a sharḥ (i.e., a Judeo-Arabic translation) to the hafṭara for the afternoon service on the Day of Atonement according to the traditions of Tafilalt and Todgha in Southeast Morocco. This text is a written version of a sharḥ that was transmitted orally for generations and was finally put down in writing in Jerusalem, apparently in the 1960s. The paper discusses a few unique and innovative linguistic phenomena that characterize this text in the realms of orthography, pronunciation, syntax, and lexicon. It also examines the exegetical method that is reflected in this sharḥ and comments on three aspects of the scribe’s work in transmitting the oral tradition to writing.
12
Guerrouj, Bouchra El, Noureddine Bencheikh, Mohamed Bouhrim, Loubna Kharchoufa, Hayat Ouassou, and Hamada Imtara. "Attitude and awareness of medicinal plants in treatment of kidney lithiasis in eastern Morocco: a retrospective study." Herba Polonica 67, no. 2 (June 1, 2021): 17–28. http://dx.doi.org/10.2478/hepo-2021-0011.
Full textAbstract:
Summary Introduction: Kidney stone is a major public health problem. Over 5% of the population is affected by kidney stones, with causes a lifetime risk of transmitting renal lithiasis of about 8 to 10%. Objective: The goal of our study is the attitude and awareness of lithiasis patients regarding the use of medicinal plants in eastern Morocco. Methods: We carried out a study on lithiasis patients to retrospectively identify medicinal plants used in this disease, using a pre-established questionnaire. The study was carried out from 10 December 2017 to 28 February 2018. Results: Our survey describes several medicinal plants used to treat renal lithiasis in eastern Morocco. Most patients used Herniaria hirsuta L., Zea mays L., Urtica dioica L., and Petroselinum crispum (Mill.) Fuss. This preliminary study showed that the first reason to use medicinal plants in half of lithiasis patients is to calm the pain and expel the stones. The primary source of plant use information is oral tradition. However 67% of lithiasis patients are unaware of the harmful and toxic effects that can appear. Conclusion: Medicinal plants must, like medicines, comply with strict requirements and standard rules of use to which only the specialist in herbal medicine can respond and sensitize people to the dangers of irrational consumption of medicinal plants.
13
Amri, Nelly. "Rachid El-Hour, Manuela Marín, Memory and presence of Female Saints in Ksar el-Kebir (Morocco). Oral Transmission and Written Tradition." Archives de sciences sociales des religions, no. 204 (December 31, 2023): 191–95. http://dx.doi.org/10.4000/assr.73531.
Full text
14
Gintsburg, Sarali. "How to Read a Kopla? Comparative Cognitive Analysis of the Basque Kopla Zaharrak and the Moroccan Ayyus." Comparative Literature Studies 59, no. 2 (May 1, 2022): 345–69. http://dx.doi.org/10.5325/complitstudies.59.2.0345.
Full textAbstract:
ABSTRACT In this article, the author continues to apply cognitive reading to oral traditional poetry, addressing the kopla zaharra—a short improvisational poetic genre from the Basque Country that is now extinct. In order to understand how this genre once functioned, the author draws her experience in working with ayyu—a living poetic tradition from Morocco, which has a strikingly similar structure. The analysis sets out from the historical evidence showing that the kopla zaharra was indeed once an improvisational genre. She then explains the notions of frames, or topics or themes, and scripts, or possible scenarios manifested at least partly in form of formulaic language, which are triggered by these, to analyze the typical cognitive structure of the kopla zaharra. Her analysis shows that on the cognitive level the kopla zaharra offers a structure similar to the Moroccan ayyu, where the first two lines work to activate a frame and the last two lines generally complete a script. This confirms the conclusion that although ayyu and kopla zaharrak are separated by a wide cultural and linguistic rift, the cognitive mechanisms behind the process of their creation are highly analogous.
15
Outammat, Sara. "Traduire la culture orale : quelques aspects liés à la traduction dans le contexte Amazighe." Traduction et Langues 21, no. 1 (August 31, 2022): 205–25. http://dx.doi.org/10.52919/translang.v21i1.884.
Full textAbstract:
Translating Oral Culture : Some Translation Aspects In The Amazigh Context
Orality is a field of research that is gaining perpetually popularity among ethnologists, and linguists. The status of oral literature is so particular. It is like the other side of written literature, its secret voice, its ignored or feared side. In North Africa, oral literature has always existed, circulated, and is still alive and often considered subversive. Also, it often plays a decisive role in the constitution of cultural identities. To preserve its identity, the Amazigh people have built and struggled for the survival of their oral tradition/culture in time and space. This ongoing struggle of researchers, activists, and academic institutions is based on repetition, transcription, and translation. This study deals with ethnographic texts (oral tales) according to a translatological approach specifically the translatability of cultural issues. To test the translatability of Amazigh oral culture, we opted for tales as a special genre compared to other oral literary genres. Its specificity lies in the fact that it survives through storytelling, represents a community/culture, and can house all other forms of oral literature such as riddles, proverbs, poems, etc. Our study corpus consists of 18 unpublished oral Amazigh tales collected in southeastern Morocco (Aoufous, Tafilalet). Thanks to recording equipment, we were able to record meetings with storytellers (of different ages, professions, and intellectual levels) in many real storytelling situations. This analysis uses concrete examples related to the performance aspect and the cultural background of the tales in question by submitting each example to an ethnological and stylistic analysis before moving on to its translatability. It shows a set of aspects that shape Amazigh oral tale characteristics and pose cultural, linguistic, and stylistic challenges to the transcriber-translator. This academic contribution aims to discuss two main points: Firstly, the fact of switching from the oral world to the writing world as the first level of translation given the difference in codes, language, style, conditions of storytelling, and audience. And secondly, the cultural challenges posed by the transition from an African/Morrocan to a European/French culture such as the non-equivalence in literary genres, polysemic terms, culturemes, puns, and other elements tracing the cultural realities contained in Amazigh oral tales. What we have sought to show in this reflection is that: if the written literary text imposes a set of rules on translators, and forces them to take into account its linguistic and extralinguistic specificities, the oral artistic production requires double attention before and during the translation operation because it reflects a whole culture using gestural and vocal performance in front of a specific audience. Any gesture, sound, or silence carries symbol and meaning. Nothing comes of chance when it comes to the oral tradition that reflects a common socio-cultural system and worldview. In this case, it is recommended not to lose sight of the fact that what is significant for a person belonging to the culture of departure may not necessarily be so for someone else belonging to the culture of arrival. To open the cultural portals of the tale, the translator must show flexibility ( when it’s about choosing the suitable translation technics), and avoid any form of ethnocentrism by taking into consideration two important elements: Cultural resistance (knowing how much the tale is rooted in one's own culture) and Cultural distance (Knowing what distance separates the source tale from the target tale). In order to avoid, as far
16
Konaydi, Abdelhak, and José Manuel Pedrosa. "El cuento de Hamu el pícaro y la bruja en la tradición rifeña bereber de Laazzanen (Nador, Marruecos) (ATU 1563 + ATU 175 + ATU 327C) / The Tale of Hamu el pícaro y la bruja in the Riffian Berber Tradition of Laazzanen (Nador, Morocco) (ATU 1563 + ATU 175 + ATU 327C)." Boletín de Literatura Oral 8 (July 12, 2018): 97–114. http://dx.doi.org/10.17561/blo.v8.5.
Full textAbstract:
Presentamos la traducción al español y el estudio comparado de un cuento oral, Hamu el pícaro y la bruja, que fue registrado por Abdelhak Konaydi en 2016. La narradora, del pueblo de Laazzanen, en la comarca de Beni-Ansar (Nador), en Marruecos, se expresa en una variedad de la lengua rifeña (bereber) del nordeste del país. El cuento está protagonizado por un personaje burlador, tramposo o trickster, que vence a una bruja caníbal. Muestra paralelismos con los relatos de Pedro Urdemalas o Pedro de Malasartes, que es el trickster típico en muchos cuentos folclóricos españoles. El relato rifeño es una secuencia de los tipos narrativos internacionales ATU 1563, ATU 175 y ATU 327C. Y contiene, además, una gran cantidad de motivos folclóricos migratorios.
17
Gintsburg, Sarali. "Living through Transition: The Poetic Tradition of the Jbala between Orality and Literacy at a Time of Major Cultural Transformations." Rilce: Revista de Filología Hispánica, February 8, 2021, 1434–54. http://dx.doi.org/10.15581/008.36.4.1434-54.
Full textAbstract:
In my paper I analyze transformations happening in the oral tradition of the Jbala, an Arabic speaking ethnic group inhabiting the western and central part of the Rif mountains of northern Morocco. My analysis centers on the work of two modern poets, who although they see themselves belonging to the oral tradition, compose their poetry in writing. Their poetry is, therefore, characterized by use of two different, and, to some degree, opposite modes of language – the oral and the written. This is especially interesting in the context of the Arabic language, where, officially, only Standard Arabic exists in two modes – oral and written, while its dialectal varieties are seen as exclusively oral forms of communication and ‘vulgar’ poetry. The textual analysis will be substantiated by information received directly from both poets. To complement this analysis I examine this tradition through the lens of major cultural and identity changes occurring in local Moroccan genres and traditions at the national level and argue that the oral tradition of the Jbala is converging with the more popular and prestigious tradition of the malhun.
18
Oulmane, Zahra, Rekia Belahsen, Mohamed Kamal Hilali, Nourdin Harich, and Mohamed Cherkaoui. "Biodemographic Characteristics of Children with Down Syndrome, Their Siblings, and Their Parents in Moroccan Population." Neuroepidemiology, April 4, 2024, 1–7. http://dx.doi.org/10.1159/000538466.
Full textAbstract:
<b><i>Objective:</i></b> In this study, we present the results of biodemographic characteristics of households and associated factors with Down syndrome (DS) birth in Morocco. <b><i>Methods:</i></b> We conducted a retrospective survey between 2014 and 2017 addressed to 277 families with 925 siblings and at least one child with DS (279 with DS). The data are collected using a standardized questionnaire in Marrakech-Safi region. Data were entered and analyzed using the statistical program SPSS statistics software for Windows (version 20.0). χ<sup>2</sup> and student <i>t</i> tests were used for testing statistical significance. Differences were considered significant when the <i>p</i> value <0.05. <b><i>Results:</i></b> The binary logistic regression analysis between DS and non-DS children in their biodemographic characteristics studied (sex, breastfeeding, duration of exclusive breastfeeding, birth weight, maternal age at birth, paternal age at birth, oral contraceptive use, duration of oral contraceptive use before pregnancy, child age, and rank of birth) showed that only maternal age and paternal age at birth, duration of exclusive breastfeeding, birth weight, and child age were associated with DS birth (odds ratio [OR] = 1.08; 95% Cl: 1.04–1.13, OR = 1.04; 95% Cl: 1.00–1.08, OR = 0.95; 95% Cl: 0.92–0.98, OR = 0.31; 95% Cl: 0.22–0.44, and OR = 0.90; 95% CI: 0.87–0.93, respectively). In the other hand, the comparison between some of socio- and biodemographic characteristics of households studied with data from National Population Survey and Family Health (2018) showed a higher level of education in women and men in our sample in comparison with the general population. Similar results were shown in proportion of men and women in paid employment, the proportion of smoking and alcohol consumption among men, and the rate of oral contraceptive use before pregnancy among women. <b><i>Conclusion:</i></b> Highlighting the biodemographic characteristics of people with DS will help families to take good care of this group.