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Artículos de revistas sobre el tema "Oral tradition – morocco – marrakech"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Buitelaar, Marjo. "Between Oral Tradition and Literacy: Women’s Use of the Holy Scriptures in Morocco." Arabist: Budapest Studies in Arabic 9-10 (1994): 225–39. https://doi.org/10.58513/arabist.1994.9-10.13.

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In this paper, the author looks into the meaning of the Koran in the daily lives of women from the tanners’ quarters of Marrakesh (Morocco) with whom she lived in 1988. More particularly, she addresses the questions of in what instances they refer to the holy book, on what occasion they ‘read’ or have it read to them, and what role Koranic scholars play in transmitting the Holy Word to these mostly illiterate women.

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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.

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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 Marra

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3

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 (2024): 17–27. http://dx.doi.org/10.56397/jrssh.2024.01.03.

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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,

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4

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, № 5 (2024): 1021–33. http://dx.doi.org/10.31696/2618-7043-2023-6-5-1021-1033.

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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 frame

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5

Gintsburg, Sarali. "It’s got some meaning but I am not sure…" Pragmatics and Cognition 24, no. 3 (2017): 474–95. http://dx.doi.org/10.1075/pc.18017.gin.

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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 relat

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6

Campbell, Caroline. "The Battle of El Herri in Morocco." Historical Reflections/Réflexions Historiques 46, no. 3 (2020): 9–30. http://dx.doi.org/10.3167/hrrh.2020.460302.

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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 narr

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7

Saoualih, Abdellah, Larbi Safaa, Ayoub Bouhatous, et al. "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 (2024): 6378. http://dx.doi.org/10.3390/su16156378.

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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?”. Methodolo

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8

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 (2002): 43–64. http://dx.doi.org/10.3917/edb.019.0043.

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9

Tomšič, Maja. "The Passage from the Oral to the Written Tradition in Récits des hommes libres, Hamadi." Acta Neophilologica 51, no. 1-2 (2018): 91–101. http://dx.doi.org/10.4312/an.51.1-2.91-101.

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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 t

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10

Pomeroy, Hilary. "Sephardi Balads." European Judaism 52, no. 2 (2019): 82–94. http://dx.doi.org/10.3167/ej.2019.520207.

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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, bei

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11

Onguema, Junior Rocyr Ibara, Rim Zerhoudi, Franck Bienvenu Ekoba Othende, et al. "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 (2023): 74–84. http://dx.doi.org/10.9734/ca/2023/v12i4345.

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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 Departm

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12

Bar-Asher, Moshe. "A Maghrebian Sharḥ to the Hafṭara for the Minḥa Service on the Day of Atonement". Journal of Jewish Languages 1, № 1 (2013): 123–34. http://dx.doi.org/10.1163/22134638-12340006.

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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 ref

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13

De, Basu Sarmistha. "A Comparative Study of the Culture and Oral Literature of the Snake Charmers of the South and Eastern India." Journal of Heritage, Archaeology & Management(JHAM) 4, no. II (2024): 39–77. https://doi.org/10.5281/zenodo.15282076.

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This paper aims to show the relevance of the magic belief of the snake charmers of the Gangetic West Bengal and the southern states of India. Irulas, a tribal community of Tamil Nadu, Chengalpet region is mainly snake hunters. In Bengal these people belong to a specific tribe called ‘BEDE’ and they are doing this work from ancient time. These tribes are mainly wanderers. In South Asian countries we can find them in India, Pakistan, Bangladesh, Sri Lanka, Thailand, Malayasia etc. In North African countries of Egypt, Morocco and Tunisia this tradition is also practiced. On the other

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14

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 (2021): 17–28. http://dx.doi.org/10.2478/hepo-2021-0011.

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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 desc

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15

Soumia, Eddib, and Sandy Kebir. "Ana Mani Fiyach’s Poem: An In-Depth Study Of A Moroccan Malhun Masterpiece." IOSR Journal of Humanities and Social Science 29, no. 12 (2024): 18–23. https://doi.org/10.9790/0837-2912021823.

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Morocco is a country with a vibrant musical heritage, where many traditional genres, such as Rai, Berber, Gnawa, and Sufi, continue to be performed today. One particularly distinctive and unconventional style of music is Malhun. Included in the representative list of the intangible cultural heritage of UNESCO, Malḥun poetry is a key part of Moroccan oral tradition, serving as a popular form of memory that is expressed in melodic dialectal Arabic. Among the known poems in the Moroccan register, we find the well-known “Fiyachiya”. Originating in the 17th century, Ana Mani Fiyach a Qsida/ poem by

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16

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.

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17

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 (2022): 345–69. http://dx.doi.org/10.5325/complitstudies.59.2.0345.

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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

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18

Outammat, Sara. "Traduire la culture orale : quelques aspects liés à la traduction dans le contexte Amazighe." Traduction et Langues 21, no. 1 (2022): 205–25. http://dx.doi.org/10.52919/translang.v21i1.884.

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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

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19

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.

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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

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20

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.

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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 Arab

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21

Gintsburg, Sarali. "Decoding Muslim Cultural Code: Oral Poetic Tradition of the Jbala (Northern Morocco)." Open Theology 11, no. 1 (2025). https://doi.org/10.1515/opth-2025-0055.

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Abstract Spiritual, sometimes directly imbued and sometimes indirectly suggestive of religiosity, poetic genres are common in all corners of the Arab world. While authored religious poetry in Arabic is fairly well studied, oral, unauthored poetic traditions remain somewhat under-researched, although the latter represents an intriguingly complex microcosm infused with local systems of beliefs and traditions. In my study, I propose to examine one such tradition – from the region of the Jbala (northern Morocco). This tradition is generally regarded as consisting of three genres (ayta, ayyu, and u

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22

Bouazza, Abdellah, Laura Jannot, and Thomas Lahlafi. "Interactions culturelles et enjeux éthiques dans le tourisme : cas des charmeurs de serpents sur la place Jemaa el-Fna à Marrakech (Maroc)." Études caribéennes 13 (2025). https://doi.org/10.4000/13ltl.

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L'activité des charmeurs de serpents, introduite au Maroc il y a cinq siècles par l'ordre des croyants Aïssaoua, a évolué en une attraction majeure de l'industrie touristique sur la place Jemaa el-Fna à Marrakech. La place a été inscrite au patrimoine mondial de l'UNESCO en 1985 et déclarée chef-d’œuvre du patrimoine oral et immatériel de l’Humanité en 2001. Ce second classement vise à patrimonialiser et sauvegarder les activités de la place, qui représente le cœur battant de la ville de Marrakech, première destination touristique du Maroc. Cependant, l'utilisation “légale” d’espèces de serpen

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23

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.

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<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<su

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