Araceli González Vázquez

Mujeres, Islam y alteridades en el norte de Marruecos es un estudio de carácter etnográfico y antropológico, producto de un interés por las mujeres y por los žnūn (por lo que hacen, por lo que dicen, y por la manera en que interactúan), y de un interés por la cuestión del género, por la cuestión del ritual, y por la cuestión del ser y el estar en el mundo. Es decir, por cuestiones de orden ontológico (puntos de vista sobre lo que es y sobre lo que existe, y relaciones entre los seres o entre los existentes), y por cuestiones de orden cosmológico (concepciones del mundo, concepciones sobre la multiplicidad de mundos y concepciones sobre las múltiples formas de ser mujer y de ser žinn o žinniyya). Es un libro que está centrado en aspectos de la cotidianeidad de las mujeres rurales campesinas y artesanas de clase baja de la cabila Ghzawa del norte de Marruecos (Yebala, Rif Occidental), principalmente en los ritos de paso y en los ritos de posesión, y que trata de mostrar diferentes visiones del mundo a través de los discursos y de las prácticas sociales de las mujeres.
Esta monografía analiza las relaciones interespecíficas entre los humanos y los no-humanos, entre las mujeres, los hombres, los žnūn, los santos y las santas; la relevancia del mal de ojo (l-ʕῑn) y de la magia/hechicería (shūr); la importancia del ritual; y la preocupación por lo que es percibido como ortodoxo/ortopráctico y heterodoxo/heteropráctico en una sociedad musulmana en la contemporaneidad.

Este artículo explora los entrelazamientos pretéritos y presentes de la Arqueología y la Antropología cultural. Se centra en cuestiones de naturaleza teórica, epistemológica y metodológica. En particular, examina debates recientes ligados al llamado giro ontológico de las Ciencias Sociales y las Humanidades.

L'hospitalité, plus particulièrement son caractère normatif, est un des thèmes classiques de l'anthropologie sociale, souvent traité à propos des sociétés méditerranéennes. En dépit d'un regain d'intérêt récent de l'anthropologie sociale pour le thème de l'hospitalité, l'imaginaire et la pratique de l'hospitalité interspécifique demeurent peu explorés, en particulier ce qu'ils nous disent, par exemple, sur les conceptions de l'altérité, de l'humanité et de l'animalité, sur les ontologies locales, sur le raisonnement éthique, sur l'activité rituelle des femmes et des hommes, et sur les relations entre les êtres vivants, notamment sur les relations entre les êtres humains et les êtres non-humains. Notre article s'inscrit dans cette ligne de réflexion sur l'Autre, et s'attache particulièrement à explorer les enjeux de l'hospitalité interspécifique au nord du Maroc.

Resumen: En el último cuarto del siglo XVIII, el orientalista sueco Matthias Norberg (1747-1826) actúa como praeses en las disertaciones de dos de sus alumnos, una sobre la lingua maroccana, de Michaël B. Nolleroth (1787), y otra sobre la lingua melitensi, de Anders Henric Corvin (1793). En este artículo analizamos sus ideas sobre el árabe marroquí y sobre el maltés, y su contribución al pensamiento lingüístico europeo sobre las variedades occidentales del árabe.

Abstract: In the last quarter of the eighteenth century, Swedish orientalist Matthias Norberg (1747-1826) acts as praeses in two dissertations by his students, one on the lingua maroccana, by Michaël B. Nolleroth (1787), and the other on the lingua melitensi, by Anders
Henric Corvin (1793). In this article we analyse their ideas on Moroccan Arabic and Maltese, as well as their contribution to European linguistic thought on the Western varieties of Arabic.

Abstract
The story of the French captive Bernard Bausset, who survives being thrown into a den with fourteen hungry lions, as ordered by Mulay Ismail, the sultan of Morocco, is part of Germain Moüette ́s Relation de captivité, a book published in Paris in 1683. This story allows us to explore the religious and political instrumentalisation of the traumatic memory of European captives in North Africa. In particular, we will analise the construction of the martyr ́s figure, the ideas on conversion to Islam and apostasy from Christianity, and the construction of the image of one of the most important sultans in Morocco ́s history, the aforementioned Mulay Ismail.
Key words: Captivity, Morocco, Islam, Conversion, Apostasy, Mulay Ismail, Germain Moüette.

Three different calendars coexist in contemporary Morocco: Gregorian, Muslim and Agrarian. Each governs ritual times, feast days, events and daily life activities. The coexistence of these calendars both layers and juxtaposes measures of time. Time and temporality offer a unique entry point for understanding various aspects of the Moroccan lifecycle, including the social and economic contexts. In this article, we analyse the way in which different temporal regimes coexist and we explore the historical and power dynamics that shape the relevance of each. In our paper we evaluate the role of social discourse and practice in maintaining the stability of a regime of heterogeneous and multiple temporalities. Given the multiplicity of time markers, time frameworks and calendars, an important aspect is time-telling and time-shifting. Drawing on ethnographic examples from Morocco, we will shed light on the social and cultural understanding of time.

Trois calendriers différents, grégorien, musulman et agraire, coexistent dans le Maroc contemporain. Chacun d’eux régit des temps rituels, des fêtes, des événements et des activités de la vie quotidienne. La coexistence de ces trois calendriers établit tout à la fois une stratification et une juxtaposition des mesures du temps. Au Maroc, le temps et les temporalités constituent des approches pertinentes pour comprendre certains aspects des cycles de vie, des rythmes sociaux et du travail. Dans cet article, nous analysons la façon dont ces différents regimes de temps coexistent ainsi que les dynamiques historiques qui ont façonné la pertinence de chacun d’entre eux. Nous évoquons également le rôle des discours et des pratiques sociales qui assurent la stabilité de ce regime de temporalités hétérogènes et multiples. Compte tenu de la multiplicité des marqueurs de temps, des cadres temporels et des calendriers en usage, les façons de dire le temps ainsi que la capacité à passer de l’un à l’autre de ces registres apparaissent comme des aspects particulièrement importants. À partir de ces exemples ethnographiques marocains, nous voudrions contribuer à une meilleure connaissance sociale et culturelle du temps.

Hitz gakoak: Maroko, espirituak, fikziozko ahaidetasuna, afinitatea, gorputza.
Laburpena: Artikulu honek Marokoko ahaidetasun terminologiaren erabilera partikularra aztertzen du, batik bat Yebalako material etnografikoei erreparatuz. Gizakien eta jnun dire- lakoen (arabieraz, jeinuak edo espirituak, gaizkileak normalean) arteko ezkontzak aztertzen ditu, eta afinitateak aliantza interespezifiko bat ezartzeko baliabide gisa duen eginkizunari buruz gogoeta egiten du.

Keywords: Morocco, spirits, fictive kinship, affinity, body.
Abstract: This article analyses a particular use of kinship terminology in Morocco, focusing primarily on Jbalan ethnographic materials. It examines marriage between humans and jnun (ar. geniuses or spirits, frequently malefic), and it reflects on the role of affinity as a means of establishing an interspecific alliance.

Critical study of the Dictionaire François-Arabesque by the French captive Germain Moüette, published in Paris in 1683 as part of his autobiographical memory entitled Relation de captivité du Sieur Moüette. It is one of the scarce examples of European lexicons or dictionaries of Moroccan Arabic published in the Modern period, and it refers to the period 1670-1681, to the times of the king Louis XIV (1661-1715) and the sultans Mulay Rashid (1666-1672) and Mulay Ismail (1672-1727).

La Intersexualidad es considerada una herramienta de crítica, subversión y deconstrucción de las categorías sexo y género, singularmente desde posiciones ligadas al constructivismo social y muy nutridas por las retóricas postestructuralistas. La propuesta de este artículo es la de discutir la recepción del pensamiento de Michel Foucault en los estudios sobre la Intersexualidad, y explicar qué conceptos y cómo se incorporan, y qué ideas contribuyen a desestabilizar o reificar dentro de estos debates.

"Hemos realizado una aproximación de carácter etnográfico al estudio de las huertas en el ámbito rural de Euskal Herria. Nuestra área de estudio corresponde a tres municipios vizcaínos: Otxandio, Zaldibar y Zalla. Analizamos las posibilidades que ofrece este área de investigación y alcanzamos algunas conclusiones sobre el cultivo de las huertas familiares en el ámbito rural.

Euskal Herriko baserrietako eta herrietako baratzei buruz ikerketa etnografiko bat burutu dugu. Ikasketaren alde geografikoa Bizkaiko hiru herriak dira: Otxandio, Zaldibar eta Zalla. Etxeko ortuei dagokienez aztertuko dugu alde honetako ahalbideak nolakoak diren eta ondorio batzuk aurkeztuko ditugu.

On a mené una recherche ethnografique sur la horticulture pratiquée aux milieux rurales du Pays Basque, les aires concernés etant aux villages biscaïens d'Otxandio, Zaldibar et Zalla. On a analisé les potentialités de cette voie d'étude et on a arrivé à certains conclusions sur le sujet.

We have carried out an ethnographic study of home gardens from Basque farms and villages. The study area comprises three villages in Biscay: Otxandio, Zaldibar and Zalla. We evaluate the potential of this area for ethnographical research and present some conclusions on home garden cultivation. "

"En este artículo se exponen brevemente algunas notas sobre el trabajo de campo y el trabajo de investigación de doctorado Las mujeres campesinas y artesanas Beni Chaib del Rif Occidental (Marruecos); cuál es el origen del proyecto, cómo se gestó y cómo se desarrolló en la fracción Beni Chaib de la tribu Gzaua del Rif Occidental marroquí.

Urte beteko lekuan-lekuko lanaren ondoren, hemen aurkezten da Mendebaldeko Rif-eko Gzaua leinuaren Beni Chaib adarraren emakume artisau eta nekazariei buruzko ikerketa lana.

Il s'agit d'exposer la recherche menée à la suite d'un an de terrain dans la région du Rif Occidental une recherche sur les paysannes et les artisanes de la fraction Beni Chaib de la tribu Gzaua de cette région.
"

Quand on parle de « lois », de « régles », et de « normes » d´hospitalité au Maroc et au Maghreb, on présuppose généralement la participation d ́agents humains. En fait, c ́est l ́hospitalité entre humains qui a fait l ́objet des réflexions les plus nombreuses, souvent sur le thème de l ́hospitalité « arabe », « berbère », et « marocaine » (Camps-Fabrer, 2000 ; Skounti, 2006). Mais, est-ce qu ́il existe une hospitalité des humains envers les non-humains ? Est-elle structurée par les mêmes « normes » que celle qui concerne les humains ? À l ́exception de quelques études récentes (Rhani, 2007, Rhani 2008, González Vázquez 2010), et de quelques notes peu nombreuses dans les travaux de, parmi d ́autres, Westermarck (1926), Crapanzano (1973), et Hell (2002), la productivité symbolique des rites d ́hospitalité des humains envers les jnûn demeure peu explorée. Tout en se référant à l ́ambivalence de la notion d ́hospitalité au latin (où hostis désigne à la foi l ́hôte et l ́ennemi), Zakaria Rhani (2007, 2008) constate l ́existence de gestes hostiles et de gestes d ́hospitalité au sein d ́un même rituel, operé par une femme qui se présente comme “possédée- thérapeute nourricière”. Au-delà de cette dèmarche spécifique, nous voulons consacrer notre réflexion au thème de l ́hospitalité, et aux formes multiples de relation entre les humains et les jnûn chez les Jbala du nord du Maroc. Plus précisement, nous réfléchirons sur les relations de domination, de résistence, d ́alliance et d ́affinité, et sur l ́inversion rituelle des élements normatifs des pratiques. Ainsi, nous examinerons certaines pratiques rituelles, comme la ḍiyāfa (« hospitalité »), la ṣadaqa (« don », «offrande», « aumône ») et la dbih’a (« sacrifice »), lesquelles sont étroitement liées aux logiques d ́inclusion et d ́exclusion des jnûn, et au brouillage des frontières ontologiques (Descola, 2005).

Quand est-ce que les humains sont les hôtes des jnûn ? Et à la inverse ? Quel est le rôle du don, du sacrifice, et de la réciprocité dans les rites de l ́hospitalité envers les jnûn ? En tenant en compte du caractère le plus souvent conflictuel attribué aux relations entre les humains et les jnûn, dans quelle mesure les rites d ́hospitalité sont-ils des rites d ́institution d ́affinités et d ́alliances (« affinisation d ́autrui », au sens défini par Viveiros de Castro dans ses Métaphysiques cannibales) ou dans quelle mesure sont-ils des formes de gérer les conflits à l ́intérieur de la personne? Étudier l ́intériorisation et l ́incorporation du non-humain amène à poser la question de l ́adhésion aux normes : Quel est le sens des inversions rituelles présentes dans les rites d ́hospitalité des humains vers les jnûn?

In Magie et religion dans l´Afrique du Nord, Edmond Doutté writes on the figure of the «sleepers»: "(…) dans le Rif il y avait des individus appelés er reqqada, c´est-à-dire les dormeurs qui tombaient en léthargie, restaient plusiers jours dans cet état, puis è leur réveil, faisaient les plus étonnantes prophéties". Drawing on ethnographic fieldwork conducted in Ghzawa (Western Rif, Morocco), we examine two types of oneiric experiences. On one side, we reflect on the figure of "the sleeping women" (er-reqqada) and their uses of dreams as forms of divination. We also study the roles of peasant women as interpreters of dreams. On the other side, we analyse the quest for visionary dreams and dream incubation (istikhara) in the shrine of Sidi Belghassem al-Hajj (Ghzawa), a significant place for the Baqqaliyya Sufi brotherhood.

In peasant women and in the "sleeping women"´s dreams and visions, we usually find human selves interacting with the dead and the saints (awliya) in very specific ways, some gender-specific. Dreaming, dreamsharing and dream interpretation become a significant source of power for women, as long as they make possible a feminine management of the dead and the saints´ actions. Sleeping at Sidi Belghassem´s shrine makes possible the transmission of the saint´s Baraka in dreams, particularly with therapeutic purposes. In examining contexts of dreaming, dreamsharing and dream interpretation, we will take into account issues related to the gender and rank of the dreamer. We will also try to reflect on the fluidity of the different forms of being.

In the most recent literature on women´s movements in Morocco, the centre of interest has been mainly placed on the social struggle for reform of the Moudawana or Personal Status Code, eventually developed and approved by King Muhammad VI in 2004. Feminism and Islamic Feminism have been current topics of research, but reflections on gender discourses beyond the Moudawana issue are really scarce. In this paper, I would like to analyze scholarly conceptions on women´s movements in Morocco, particularly those discourses which deal with the depiction of Feminism and Islamic Feminism. In particular, I would like to examine which is the place given to veiling, scripturalism and the reforms of the Moudawana in sociological, anthropological and historical approaches to women´s movements. Finally, my purpose is to emphasize that re-thinking Feminism and Islamic Feminism in Morocco is needed, mainly as a means to examine how conflict around Moudawana estimulated the social construction of different conceptions on women and gender, but also, as a means to explore what do women´s movements have to say and struggle for beyond these issues and beyond these terms.

"Based upon eighteen months of ethnographic fieldwork and anthropological research in a rural and montainous area of the south of Jbala or Western Rif, northern Morocco, this doctoral thesis explores the changing constructions of gender in a muslim society, and it analyzes gender constructions underlying religious discourses and discourses on alterity, rites of passage and rites of possession.

This thesis is an in-depth ethnographic and anthropological study, and it is based on fieldwork carried out in three rural communes of the Province of Chefchauen. Data was gathered through participant observation and through interviews with Jbalan women from the communes of Mokrisset, Fifi and Beni Faghloum, territories of the qabila Ghzawa. The study has been sponsored by the Basque Government through its programme of predoctoral fellowships (2004-2008), and it has been carried out in the University of Cantabria, including a short period in which the author worked as visiting researcher at the Institut de Recherches et d'Études sur le Monde Arabe et Musulman (IREMAM) of Aix-en-Provence, France. The theoretical framework of the thesis is based on social constructivism, feminist epistemologies and critical theory, but also on an in-depth critique of the abuse of binaries and a revision of the concept popular Islam. A major focus of this study are female agencies, body politics and the politics of alterity.

The thesis is presented in eighteen chapters and a chapter of conclusions, organized around themes such as the economic role of women, gender segregation in market places, kinship, birth, nuptial and funerary rites, social and cultural practices related to sainthood, sufism and sunni Islam, beliefs and practices linked to magic and the evil-eye, visions, divination and dream interpretation, and the belief in the jnun and practices related to it. Emphasis is placed upon rites of passage, belief in spirits and rites of possession, and devotional practices linked to religion.

This doctoral thesis addresses the scope and diversity of ritual activities in the changing complex society of rural contemporary Morocco. By using gender as an analytic cathegory to elucidate wider social and cultural processes through ritual performance, it opens up new perspectives into the ideas and values, beliefs and practices underpinning the social and symbolic gender constructions."

14h45-16h45
VII Mahaia • Panel VII. ENCOUNTERING THE FOREIGN (Areto Nagusia Aula Magna)

Moderatzailea ⋅ Moderador : Dña. Araceli GONZÁLEZ VÁZQUEZ andrea, Euskal Herriko Unibertsitatea, Universidad del País Vasco UPV/EHU

Anthropology and colonialism : Isabelle Eberhardt ́s representation of Morocco
Dña. Lynda CHOUITEN andrea, M ́Hamed Bougara Boumerdès-ko Unibertsitatea, M ́Hamed Bougara Université de Boumerdès

Crossing the colonial border : Anthropological representations in Europe and North Africa in late 19th and early 20th-centuries
D. Carlos CAÑETE jauna, Instituto de Lenguas y Culturas, CSIC

Colonialismo sentimental. El patrocinio del peregrinaje a La Meca por parte del Estado Español (1937- 1972)
D. Jordi MORERAS jauna eta Dña. Sol TARRÉS andrea, Rovira eta Virgiliko Unibertsitatea, Universitat Rovira i Virgili

Shock-troops of the state ? Primary-school teachers in montane Morocco
D. Matthew CAREY jauna, Copenhaguen-eko Unibertsitatea, University of Copenhaguen

The philosophy of dialogue as a method of inter-standing the Other. Research based on the fieldwork among Moroccan Imazighen
Dña. Agnieszka BEDNAREK andrea eta Dña. Malgorzata DUBASIEWICZ andrea, Gdansk-ko Unibertsitatea, University of Gdansk

Convenor

Araceli Gonzalez-Vazquez (Universidad del País Vasco/Basque Country University)

Short Abstract

This panel aims at promoting a broad discussion on non-human and human beings and their entanglements within Muslim milieux.
Long Abstract

The anthropology of Muslim milieux involves the study of very different issues in the treatment of the relations between humans and non-humans. Interestingly, academic research has a long history of engagement with the analysis of the co-existence of Muslims and non-human beings. This panel engages with recent (re)thinking of human and non-human agencies (Descola, Haraway, Ingold, Strathern, Latour, Viveiros de Castro, etc.) in order to focus on an anthropology of alterity and an anthropology of the mingling of creative agents (Deleuze and Guattari, 1987: 241-242; Kirksey and Helmreich 2010:546). Willing to adhere to recent scholarship which promotes the exploitaition of ethnography, ethnohistory and ethnoarchaeology´s potential for (re)thinking alterity, it attempts to explore the role of religious discourses and practices in the shaping of human and nonhuman relations.
The panel aims at reflecting on the ontological tensions between different forms of being. A merely orientative and non-exhaustive list includes humans, animals, jnun, angels, shayatin, ´afarit, Iblis, Shaytan,… One of the main goals of this panel would be to reflect on the voice and agency of the non-human.
The panel will host accounts and reflections concerning the relationship of humans and non-humans in Muslim milieux. Not restricted to: understandings of human and non-human natures/selves, kinship relationships between human and non-humans, bodies, experiences, embodiment, emplacement, discourses, practices, narratives, self-narratives, memories, representations, mimesis, performances, topologies, technologies of the self, ontological tensions, boundaries, continuities, discontinuities, affects, emotions, materialities, traits, traces, etc.
This panel is closed to new paper proposals.
Papers

Imaginaries of capitalism in Sierra Leone: linking distant human beings through the invisible
Author: Lorenzo D'Angelo (Catholic University of Milan)  email
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Short Abstract

In Sierra Leone the Qur’anic cosmology has become a source of symbols and images for elaborated mineral cosmogonies. This paper argues that a critical analysis of diamond miners’ relationship with jinn is crucial to understand the distance relationship with the bodies of diamond consumers.
Long Abstract

Inspired by the notion of “radical imaginary” (Castoriadis), and by the debate on the fetishism of commodities, my ethnographic research in the artisanal diamond mines of Sierra Leone (2007-2011) shows how long-term historical experiences of uncertainty and risk, exploitation and violence have sedimented in the imaginaries and ecological praxis of the miners.
In this paper I argue that the Qur’anic cosmology has become a source of symbols and images for elaborated mineral cosmogonies. According to several miners, diamonds belong to, or are under the control of, invisible beings known as dεbul or jinn. In the south-eastern diamondiferous areas of Sierra Leone, there are miners who turn to these invisible presences to increase their chances to find the precious stones and accumulate an extraordinary wealth in a short period of time.
What I wish to suggest is that the images of the jinn dramatize the distance relationship with ‘absent persons’ who, however distant and unknown they may be, are historically linked to this African region through an extended and centuries-old network of social and economic relations.
This paper argues that a critical analysis of this “magma” of meanings and practices is crucial to understand the distance relationship between gem-producers and gem-consumers. By taking into account the point of view of those who are lying on the fringes of the global commodity chains this paper advocates the value of an approach that goes beyond the ontology of determinacy and call our attention on contingency and social creativity.
« Urbanisante » and « ruralisante » trends of relations between humans and nonhumans in a small mountain town (Chefchaouen - Western Rif - Morocco)
Author: Isabelle Jabiot (Université Nanterre Paris Ouest la Défense)  email
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Short Abstract

In Chefchaouen the relations with non-humans has an analogical ontology character including animist elements. But comparing singular beings in situation allows the hypothesis of urban and rural trends. This leads to a reflection on the cultural learning and on the children as category of beings.
Long Abstract

This communication suggests a reflection on the relations between humans and non-humans in a small Moroccan mountain town. The originality of Chefchaouen lies in the approach to urban and rural systems in the city's identity and daily life. The relations between human and nonhumans include animals, breed or not, spirits, jnun-s, Shaytan, God, the evil eye, angels, children and adults. The analysis of ethnographic data proves that an analogical ontology (characterization of beings and things according to the space in which they are located) with one-off animist elements is significant. This ontological scheme (defined as a cosmological form and a system of attributes and interactions of beings) is comparable to the scheme found in the surrounding jbala rural area (Gonzalez-Vazquez, 2010) and the South of Morocco (Simenel, 2012). Nevertheless, the city presents heterogeneity and diversity. Through the ethnography of individual modes of existence and in situation characterization of beings it's possible to assert that a plurality of trends of perceptions and interactions with nonhumans happen. Using a comparison of singular and individual discourses and practices the hypothesis of the existence of two trends, "ruralisante" and "urbanisante", can be made. This leads to the questioning of cultural learning processes, individual life trajectories and ways of familiarization with the environment. For instance, in the case of literate and scholar urban, a rural-origin migrant or a goat breeder. Furthermore, it appears that children are a specific class of beings whose interactions with non-humans happen to be very distinctive from the ones adults have.
Adobe as an Islamic standard - vernacular cosmopolitics
Author: Rolando Melo  email
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Short Abstract

Being an attempt to religiously relate non-monumental, adobe vernacular structures in Islamic terms, this paper aims to engage earthen architecture with Quranic and Prophetic precepts taken as actants.
Long Abstract

Which human & non-human collectives align in the process of building an adobe structure in an Islamic framework?
Dwelling from clay collecting to unbaked brick-making and building procedures, this paper proposes to test earthen architecture determined networks and technologies within Islamic patterns, remounting the adobe-labin(ah) connection vis-à-vis the human telluric creative standard that both Al-Qur'an and the Sunna refers. Opening the black box of earthen vernacular structures with an actor-network theory propelled approach, one will try to religiously account some building affairs ranging from the referential masjid an-Nabi to present-day 'unorthodox' ethnographic contexts in Muslim geopolitics - namely Al-Gharb Al-Andalus -, so as to compare material culture and moral typologies.

Sala María Zambrano (0C9)

Transmisión y evolución del pensamiento
Chair: Araceli González-Vázquez

Estrella Samba Campos (CCHS, CSIC): "El concepto de ‘ilm (saber religioso) en la cultura islámica: balance y perspectivas"

Regina Chatruch del Río (CCHS, CSIC): "Pensamiento laicista en contexto islámico: estudio del proceso de secularización en el mundo árabe contemporáneo"

Claudia Corsi (Seconda Università di Napoli): "Asociaciones Islámicas en Europa: Un Análisis de derecho comparado"

La santa-mártir judía sefardí Solica Hatchouel, cuya sepultura se encuentra en el cementerio judío del Mellah (“barrio judío”) de la ciudad marroquí de Fez, es objeto de culto por parte de fieles de la comunidad judía de Fez, y de peregrinos judíos, principalmente de origen sefardí y marroquí, llegados a Fez desde otros lugares de Marruecos y del exterior del país, singularmente de Israel, Estados Unidos, Canadá y Francia. Para entender los cómos y los porqués de la institución de este culto en Fez, pero también de la revitalización contemporánea de la figura de Lalla Solika, planteamos una reflexión que hibrida el análisis histórico, antropológico y literario, y abordamos una discusión ineludible sobre la historicidad de su condena a muerte por apostasía del Islam y de su ejecución por decapitación en Fez en 1834.

The Sephardic Jewish saint and martyr Solica Hatchouel, whose grave is located in the Jewish cemetery of the Mellah (Jewish quarter) of the Moroccan city of Fes, is the object of a cult by her followers from the Jewish community of Fes and Jewish pilgrims, mainly of Sephardic and Moroccan origin, both from elsewhere in Morocco and also from foreign countries, especially Israel, the United States, Canada and France. In order to understand the hows and whys of the institution of this cult in Fes and the contemporary revitalization of Lalla Solika, it is necessary to take a hybrid approach combining historical, anthropological and literary analysis, and to take up the question of the historicity of her death sentence for apostasy from Islam and her execution by beheading in Fes in 1834.

PhD position in Barcelona, within H2020 MSCA ITN MIDA "Mediating Islam in the Digital Age".
The ESR will be under the supervision of Dr. Araceli Gónzalez Vázquez (CSIC-IMF) and cosupervision of Prof. Umar Ryad (KU Leuven).
External tutor : Olivia Orozco (Casa Árabe).
Deadline: 15th of June.