Adil Faouzi, a 20-year-old Muslim photography enthusiast, founded Murakuc, a nonprofit project aimed at showcasing the diverse history and culture of Morocco, including the less explored Moroccan-Jewish heritage. He collects photographs dating from the 1900s to 2000s, painting a vivid narrative of his nation’s past. He publishes the photos on Instagram, where he has amassed a following that numbers almost 200,000. His aim is to deflect false information about Israel by showing the public the rich and ancient culture of the Jews of Morocco, a culture that is deeply rooted in the history of the country and the lives of its people.
Faouzi was raised in the scenic village of Talat N’yaacoub, located in the heart of the High Atlas Mountains, approximately 100 km. from Marrakesh. It was in this serene and picturesque setting that he spent his formative years, absorbing the local culture, traditions, and customs. Faouzi is not of Jewish descent, but his interest in Jewish culture and Israeli-Moroccan relations stems from the poignant memories his late father told him about the harmonious coexistence of Jews and Muslims in Morocco. His father recounted how his Jewish neighbors would invite their Muslim family for Friday night dinners and eat their homemade couscous. Their respective children grew up as close friends and would often have sleepovers at one another’s homes. These incidents of shared history and mutual respect impelled Faouzi to explore and understand the nuances of these intertwined cultures. To Faouzi, the 2011 constitution of Morocco serves as “a milestone in recognizing this shared heritage, as it formally acknowledged the Hebraic component as an integral part of Moroccan identity.” He feels this was a progressive move that underscored Morocco’s inclusive national identity and highlighted the country’s commitment to preserving its diverse heritage. Moreover, Israel’s steadfast support for Morocco, notably in its recent recognition of Moroccan sovereignty over the Sahara, has further deepened Faouzi’s appreciation for Israel.
The name of his project, “Murakuc,” is derived from the Amazigh language and is widely recognized by scholars as the term for “Morocco.” Interestingly, the word “Murakuc” is a variant of the name for the city of Marrakesh. It is highly likely that “Murakuc” is the original ancient Amazigh form of “Marrakesh” as pronounced by its inhabitants during the era of the Amazigh Almoravid Empire, nearly 1,000 years ago.
The hunt for the perfect images to accompany the stories shared in his project took Faouzi on an enriching journey through a variety of sources, including national libraries and archives. “Some of these are personal collections, treasured artifacts passed down through my family,” says Faouzi. A key source for material are his Instagram followers, who contribute their own photographs, thereby expanding the project’s reach and perspective. Each contribution adds a unique layer to the unfolding narrative, making it more robust and diverse. He has already posted nearly 250,000 photos with the help of these sources.
The history of Jews in Morocco
The history of Jews in Morocco can be traced back to a time as early as 70 CE, following the Roman destruction of the Second Temple and exile of the Jewish people into the Diaspora. The second wave of Jewish immigration came in 1492 in the wake of the Spanish expulsion. These exiles are referred to as the Megorashim (the expelled), while the Jews already in Morocco are referred to as the Toshavim (the residents).
After the declaration of Israeli independence in 1948 and every Arab-Israeli war thereafter, tensions between Arabs and Jews increased, sparking Jewish immigration to Israel. At its peak in the 1950s, Morocco’s Jewish population was about 250,000 to 350,000; but due to large immigration to other countries, the population was reduced to approximately 2,000. The majority of Moroccan Jews now live in Israel, where they constitute the second-largest Jewish community, approximately half a million.
During the Moroccan struggle for independence in the 1950s, Moroccan King Mohammed V promised protection for the Jews and prohibited immigration to Israel. In 1960, Israeli authorities met with Moroccan officials to negotiate the allowance of Jewish immigration to Israel. In 1961, Moroccan King Hassan II retracted the Jewish immigration ban to Israel, and eventually this evolved to Operation Yachin. carried out by the Israeli Mossad. Together with the American organization Hebrew Immigrant Aid Society, David Ben-Gurion and Hassan II came to an economic arrangement where Israel would pay $100 per immigrant for the first 50,000 Moroccan Jews, and $250 per immigrant thereafter. Hassan II was quoted as saying, “When a Jew leaves Morocco, the country loses a citizen; but in return, it gains an ambassador.” The king was also vitally important to Israel when, in 1965, he allowed the Mossad to plant recording devices in rooms where meetings of visiting Arab leaders were held. Eavesdropping on these high-level conversations provided Israel with crucial information that allegedly helped the IDF win the Six Day War two years later.
Jewish influence in Morocco and Moroccan influence on their Jews can be seen in the spheres of trade, craftsmanship, music, language, and cuisine. Moroccan Jews continued the traditions of the Andalusian classical music and included these Spanish-Arabic melodies into their liturgical music. The Jewish quarter, or mellah, of many Moroccan cities tells a tale of architectural art where Moroccan Jewish influence is prominent, blending Islamic and Jewish styles. Jewish goldsmiths and silversmiths have significantly influenced Moroccan jewelry design, creating a unique blend that is appreciated worldwide.
One of the most famous dishes of Moroccan Jewish cuisine is the centerpiece of the traditional Shabbat meal. Called skhina or dfina, meaning chamin in Hebrew or cholent in Yiddish, this slow-cooking flavorful meat stew is a favorite among Moroccan Muslims as well. Moroccan Jews are also the inventors of mahia, an alcoholic beverage distilled from dates or figs. The significant effects of Jewish culture on the country has not gone unnoticed by its government. No Arab country has gone to the lengths that Morocco has to revive its Jewish heritage. The country has restored 110 synagogues and has the Arab world’s only Jewish museum. More than 50,000 Israelis visit Morocco annually.
Jewish Moroccans have many unique traditions around Passover time. Packets of salt are distributed to congregants on the second night of Passover, marking the first of the Omer, in order to commemorate the sacrifices once offered in the Temple and for other Kabbalistic reasons. Before the maggid section of the Passover Seder, the Seder plate is raised and passed over the heads of the guests while reciting “In haste we left Egypt with our bread of affliction; now we are free people.” The night Passover ends, Mimouna is celebrated, when sweets like sfinge donuts and other chametz (leavened) delicacies are made and enjoyed. It was common practice in Morocco to invite a large crowd comprised of family, friends, and even non-Jewish neighbors to the Mimouna. Muslim Moroccans still celebrate Mimouna to this day around Passover time. The practice has achieved near national holiday status in Israel, where it is particularly prevalent in cities like Ashdod, Ashkelon, and Netanya, in which there is a large concentration of Moroccan Jews
Moroccan Jews are perhaps best known for their henna parties, which take place within the week before a special occasion, such as a wedding, bar or bat mitzvah, or a baby shower. In Morocco, both Jewish and Muslim communities revere the henna plant for its protective and auspicious properties. The use of henna for body art is several centuries old. The people of ancient Egypt and India used this form of temporary tattoo for religious ceremonies, wedding festivals, and body adornment. Jewish households in Morocco would frequently adorn their walls with a hamsa, a hand-shaped design, made from henna, to shield those residing inside. When settling into a new residence, they would scatter henna powder in the corners of the rooms in order to calm any spirits residing there, ensuring they coexist peacefully with the new inhabitants. During Jewish pre-wedding henna parties, the matriarch of the family smudges the henna, a mixture of crushed henna plant and water, in the palm of the bride and groom to symbolically bestow upon the new couple good health, fertility, wisdom, and protection from demons. Traditional Moroccan clothing is worn during these celebrations. Men usually wear white jalabiya cloaks, while women wear more colorful kaftan dresses.
Arguably, the most legendary Moroccan Jewish figure, known as the Baba Sali (1889–1984), has shaped Moroccan Jewish culture and customs to this day. A leading Moroccan Sephardi rabbi and Kabbalist, the Baba Sali was renowned for his alleged ability to work miracles through his prayers. He was the descendant of the distinguished Abuchatzeira family, who were Sephardi Torah scholars known as baalei mofet (miracle workers). In 1953, he was offered the position of chief rabbi of Israel, which he turned down.
Growing up in an environment that championed open dialogue and critical thinking, Faouzi found himself resistant to the prevalent propaganda disseminated by many media outlets about Israel. Instead of accepting the narratives at face value, he delved into academic explorations of Israel’s history. “I came to admire the resilience and determination of the Israeli people who, despite facing marginalization and prejudice in many societies, have strived to achieve global excellence,” he says.
Faouzi contends that the war against misinformation needs to be waged on social media, as that is where bias and hatred are most prevalent. The goal of Murakuc is “unity, coexistence, and appreciation of our diverse heritage.” Faouzi wants to remind Moroccans and other Arab nations that not long ago Muslims and Jews lived side by side in peace. And it can happen again, he urges. Faouzi believes that understanding our past, recognizing the different elements that constitute our culture, and appreciating the shared history between the Muslim and Jewish communities can foster deep mutual respect and understanding. And with deep mutual respect and understanding, can peace be far behind? ■