A GUIDE TO INTERCULTURAL

MANAGEMENT IN MOROCCO
PLAN
Facts about Morocco
Norms and values of the Country
Principal components of the Moroccan culture
Moroccan symbols
Moroccan researchers in the Management field
Moroccan communication
Moroccan negotiations
Comparison of Morocco and some other countries
 FACTS ABOUT MOROCCO
Languages:
Population: 35 million
Arabic (official)
Ethnic Groups: Berber dialects
French often the
Arab-Berber language of business,
99.1% government, and
other 0.7%, diplomacy
Jewish 0.2%
Literacy: (definition: age 15 and over
can read and write)
Religions: total population:
Muslim 98.7%, 52.3%
Christian 1.1%, male: 65.7%
Jewish 0.2% female: 39.6%
NORMS AND VALUES OF MOROCCO
ICEBERG MODEL
Culture can be described as an
iceberg : There are things that can be
easily seen and described … but
there are also many deeply rooted
ideas that can only be understood by
analysing values, studying institutions,
and, in many cases, reflecting
someone’s own core values.
SURFACE MOROCCAN CULTURE : ARTIFACTS &
BEHAVIOUR

•Greetings are important in Morocco and a cursory greeting is considered rude,

Moroccans shake hands, friends ask not only how each other is doing but how each
other’s family is as well.
•Moroccans are conscious of their reputation and will do whatever it takes to ensure it
is not damaged and to avoid shaming their family.
•Moroccans are so averse to the idea of living alone.

While Moroccan homes are a private affair, people

entertain their guests at home rather than at a cafe or in a
restaurant. They feel a strong duty to be a generous host,
a moroccan proverb goes : « Feed your guests, even if
you are straving ».
DEEP MOROCCAN CULTURE : VALUES &
NORMS
Respect : Moroccans have a strong belief that you should always respect yourself, your elders and your
superiors. Moroccans are considerate to everyone they meet and expect the same in return. Courtesy
extended to all and it is never acceptable to be rude.

Personal relationships : Family is placed before the individual and is key component of Moroccan culture.
Moroccans highky value long-term personal relationships so close friends are often considered family. Trust
and friendship play important roles in Moroccan social and business culture.

Honour : Honour is extremly important to moroccans. Dignity and self-worth are especially important so
Moroccans take notive of how others perceive them. Shame is to be avoided at all costs so Moroccans often
do as much as possible to win the repect of theirs and to avoid arguments and confrontatin.

Religion : Islam unifies Morocco as the vast majority of Moroccans are Sunni Muslims. Religion plays a huge
part in day-to-day life as well as in Moroccan business culture.
SCHWARTZ’S CULTURE
MODEL
Shalom Schwartz, an Israeli
sociologist, identifies seven
cultural values in three pairs,
usually arranged in a circle.
 Moroccan culture is :

Embedded : This is a focus on sustaining the social order, of avoiding

change and retaining tradition. It is significant where people are living or
working closely with others. Values: tradition, security, obedience. (opposed to
autonome)

A harmony culture : rather than seek self-improvement, Moroccans are

happy to accept their place in the world as opposed to a mastery culture,
however, through the last generation of moroccans are tendeding towards a
mastery culture

A hierarchicl culture, there is a clear social order, with some people in

superior positions while others are in inferior positions
 VALUES
Moroccan Family Values
The family is the most significant unit of Moroccan life and plays an important role in all social relations.
The individual is always subordinate to the family or group.
The elderly are revered and respected and often exert a great influence on the rest of the family.
Meeting Etiquette
When Moroccans greet each other they take their time and converse about their families, friends, and other general topics.
Handshakes are the customary greeting between individuals of the same sex.
Handshakes may be somewhat weak according to western standards.
Once a relationship has developed, it is common to kiss on both cheeks, starting with the left cheek while shaking hands, men with men and
women with women.
In any greeting that does take place between men and women, the woman must extend her hand first. If she does not, a man should bow
his head in greeting.
When entering a social function, shake hands with the person to your right and then continue around the room going from right to left.
Say good-bye to each person individually when leaving.
Gift Giving Etiquette
If you are invited to a Moroccan's home bring sweet pastries, nuts, figs, dates or flowers to the hostess.
A small gift for the children is seen as a token of affection.
Do not bring alcohol unless you know that your host drinks.
Gifts are not opened when received.
Dining Etiquette
If you are invited to a Moroccan's house:
You should remove your shoes.
Dress smartly. Doing so demonstrates respect towards your hosts.
Check to see if your spouse is included in the invitation. Conservative Moroccans may not entertain mixed-sex groups.
Shake everyone's hand individually.
WATCH YOUR TABLE MANNERS!
• Food is generally served at a knee-high round table.
• The guest of honour generally sits next to the host.
• A washing basin will be brought to the table before the meal is served. Hold your hands over the basin while water is poured over them. Dry
your hands on the towel provided.
• Do not begin eating until the host blesses the food or begins to eat.
• Food is served from a communal bowl.
• Eat from the section of the bowl that is in front of you. Never reach across the bowl to get something from the other side. As an honoured guest,
choice cuts will be put in front of you.
• Scoop the food with a piece of bread or the thumb and first two fingers of the right hand.
• Eat and drink only with the right hand.
• Do not wipe your hands on your napkin.
• Water is often served from a communal glass. If you want your own glass, ask for a soft drink.
• The washing basin will be brought around the table again at the end of the meal.
• Expect to be urged to take more food off the communal plate. Providing an abundance of food is a sign of hospitality.
PRINCIPAL COMPONENTS OF THE
MOROCCAN CULTURE
SOCIAL ORGANIZATION:
Family is the most important unit of social organization. In morocco, several
generations live in one household and the respect for elders is usually strong.

Social classes: Moroccans base social class on money and occupation rather than
education.
RELIGION AND BELIEFS:
Morocco is a muslim country; that is to say all Moroccans- except the fewer than 1
percent who are Jewish- are born Muslim. It is not however an Islamic dictatorship,
and though the majority of Moroccans practice their religion in the one way or
another, the country is not entirely run by Charia or Islamic law. On the contrary, in
recent years, King Mohammed VI has made landmark changes to law such as the
Moudawana in a further effort to modernize the country.
Islam is omnipresent is the conversation used.
ECONOMIC SYSTEM :
The Moroccan economy is a mixed economy: individuals make some economic
decisions, the government make others.
 GOVERNMENT : MONARCHY
Politics of Morocco take place in a framework of a parliamentary constitutional monarchy,
whereby the prime Minister of Morocco is the head of government, and of a multi-party
system. Executive power is exercised by the government. Legislative power is vested in both
the government and the two chambers of parliament, the Assembly of Respresentatives of
Morocco and the Assembly of Councillors. The Moroccan Constitution provides for a monarchy
with a Parliament and an independent judiciary.

On June 17, 2011 King, Mohamed VI announced a series of

reforms that would transform Morocco into a constitutional
monarchy.
LANGUAGES

Morocco has two official languages, which are not always used interchangeably in
the public sector. Officially, the language of Morocco is Arabic (sometimes known
elsewhere in the Arab world as Modern Standard Arabic).
If you are completing any legal documents (such as a house contract, or rental
contract), they will need to be in Arabic, as opposed to French. The reason for this is
that all of the Moroccan court system is conducted only in Arabic.
The second official language is French. Depending upon the orientation of a
company, business is often conducted in either French, Arabic (most often Diriga for
speaking, and Classical for written work-see discussion below), or both.
Four separate Berber languages exist, three of which are spoken in Morocco. Yet, all
are collectively referred to as "Berber." If someone says they speak Berber, we cannot
know which of the Berber languages he speaks, without more precision.
The Berbers are considered to be the oldest native inhabitants of Morocco. The
Berbers are a people originally of Caucasian origin. While the Berbers have an
uncertain and disputed origin, scientists now seem to think the original Berbers may
have moved south through Spain--not being of Spanish origin, but having moved
through that area, during Neolithic times--perhaps across a land bridge in the past,
near Gibraltar. Over the centuries, Berbers have mixed with many other ethnic groups,
especially from further south. Now they are often identified on a linguistic (rather than a
racial) basis.
Three different Berber languages are spoken in Morocco. Riffian is used in the north,
the region of the Rif Mountains. Tamazight is used in the High and Middle Atlas
Mountains. Chleuh is used in the southeastern regions of the Anti-Atlas Mountains, and
in the desert oasis regions.
ARTS AND LITERATURE :

Morocco has felt the influences of several ancient cultures. Excavations have
unearthed elements of the Phoenician, Greek, Carthaginian, and Roman
civilizations. Christianity spread to this region in Roman times and survived the Arab
invasion, but Arabic influences, which began in the 7th century, were to prove the
strongest. The Arabs brought to Morocco a written language that is still the primary
language of business and culture. Over the centuries Morocco received an influx of
Moors and Jews, who left Spain as a result of the Christian conquest or the
Inquisition. As a result of Moorish influence, Morocco developed a style of music and
architecture known as Arab-Andalusian. It soon spread to the rest of Islamic North
Africa. The western African influence, seen in dances and other arts, spread
northward with the establishment of trade routes across the Sahara from the 10th
century on. Among more recent cultural influences, the strongest is that of France.
LITERATURE
Morocco’s literary legacy goes back to the earliest days of Arab settlement and the foundation of Islamic
civilization. The most famous of Morocco’s early writers is Ibn Battūtah, who was born in Tangier in 1304 and lived
and worked throughout the then-known world.
Moroccan literature of the 20th century reflected such concerns as colonialism, nationalism, the survival of
traditional cultures framed by Islamic values, and introspective and inventive literary forms.

Autobiographical works and treatments of social problems dominated novels in

Arabic. Notable Moroccan authors in Arabic included Mohamed Zefzaf and Abdellah
Laroui. Among French language novels Driss Chraïbi’s Le Passé Simple (The Past
Tense, 1954) shocked Moroccans with its condemnation of patriarchal society. Later
novels of Chraïbi were translated into English, including Naissance à l’aube (1986;
Birth at Dawn, 1990).
 ARTS :
The art of oral storytelling, frequently accompanied by singing and dancing, continues in the countryside and at local
festivals. Berber storytellers specialize in recounting odes and songs of local myth and faraway places.
Classical music in Morocco is music of the Arab-Andalusian style. It features an orchestra of traditional stringed
instruments, such as the rabab (two-string violin), ‘ud (Arab lute), and qanun (zither), as well as percussion instruments,
including the tambourine and drum. Songs in Arabic often accompany this music. A popular music style known as rai
(“opinion”) developed in the cities of Algeria and Morocco during the 1970s, as young people sought to break with
traditional society and express their views.

Its outspoken lyrics are set to a rock beat, and the music is performed on traditional as well as electronic instruments. A
folklore festival is held each June in Marrakech, featuring folk music and folk dances from various locales in Morocco.
Handicrafts have long been important in Morocco and are produced both in cities and in the countryside. They were
originally made as items for daily use rather than works of art, but are now found in shops and souks (markets) in every
city and town. Fine examples can be found in the country’s museums.

Morocco’s handicrafts include jewelry, leatherwork, pottery, textiles and carpets, and woodwork. The town of Safi has
long been a center for pottery in Morocco. The Moroccan national library, which was founded in 1920, is located at
Rabat. Other libraries in the country include the Library of Casablanca and the University library at Fès. Morocco has a
number of major museums. The Archaeological Museum in Tétouan has collections of Carthaginian, Roman, and
Islamic art and artifacts. Archaeological museums also are found in Rabat and Larache. Tangier has a Museum of
Contemporary Art. The National Museum of Ceramics is at Safi.
CUSTOMS AND TRADITIONS :
Green Tea with mint is a moroccan tradition of hospitality:

Made by steeping green tea with mint leaves, is very popular, and many Moroccans drink it several times
throughout the day and evening. Moroccans are famous for their hospitality, and it is Moroccan etiquette to offer
tea to any visitors that might stop by. Although the tea is usually prepared with a generous amount of spearmint
leaves, other herbs such as absinthium or wild mint might be used.

At one time, mint tea was ceremoniously prepared in front of guests. This tradition still takes place at some
formal occasions.During the tea ceremony, the host or hostess sits before a tray holding decorated glasses and
two tea pots. Fresh mint leaves (or other herbs), dried green tea leaves, sugar and boiling water should be
nearby.
The host begins by rinsing the tea pots with boiling water. He then then adds the tea leaves to each pot, and
rinses the leaves with a little boiling water. The water is discarded.

Sugar is added to the pots and the host fills them with boiling water. The tea steeps for several minutes before
being stirred, and then the host fills the tea glasses halfway while pouring simultaneously from both pots. The
pouring is usually done from a height of twelve inches or more.
 Religious holidays

There are two holidays in Islam: Eid Al-Fitr and Eid Al-Adha. The first marks the end
of a month of fasting in Ramadan, and the second commemorates the willingness of
the Prophet Abraham to obey God and sacrifice his son. Congregational Eid prayers
are held on both days.
in Morocco the holidays tend to be observed more quietly and privately, with many
families following an Eid tradition of buying new clothes for children, preparing
sweets and special meals, and paying visits to family.

Moroccans celebrate also other significant days, such as tthe birthday of Prophet
Mohammed and the islamic new year (HIJRI)
 Festivals
Timitar festival : the leading celebration of Amazigh
culture and world music in the souss massa drâa
Rose festival – el kelaa de mgouna : berber music,
singinng, dancing and the election of a Ms.Rose
overtake this heavenly pink town
Fes festival : a 10-day sacred music festival celebrating
spiritual traditions from around the world.
Sufi cultural festival : an 8-day celebration of sufi
spirituality, performance, poetry and workshops in Fes
Gnaoua music festival : a famous 4-day extravaganza
featuring art exhibitions and gnaoua style, world and
jazz music.
Imilchil marriage festival : a legendary festival that is
an homage to love and celebration of Berber Tradition.
INTERNATIONAL FILM FESTIVAL MARRAKESH: The
largest event devoted to film that attracts leading
Hollywood film directors.
FANTASIA: An annual equestrian performance and
celebration of traditional folklore in Meknes.
PARIS-DAKAR RALLY: The most famous International
car race that crosses the Sahara Desert
 THE MOROCCAN
CULTURE IS A
SOCIOCENTRIC ONE.
MOROCCAN SYMBOLS
SYMBOLS
The Lion
The Barbary Lion (Panthera leo leo), often considered the national emblem of
Morocco.
The last known Barbary lion in the wild was shot in the Atlas Mountains in
1922. The national fotball team of Morocco is called " The Lions of the Atlas

The eight pointed star (Khatim) is prevalent throughout most of the Muslim
world. It can be seen on flags, mosques, and Qurans.
This is not really a symbol of Islam per se. But Muslims have always used
geometry and shapes to express themselves artistically. This is mostly because
Islam generally looks down upon drawing, painting, or sculpting images of
living creatures.
So Muslims of the past used Arabic calligraphy and shapes to create beautiful
Islamic designs. The 8 pointed star is a result of this.
The color green
The color green has a special place in Islam. It is used in the decoration of mosques, the bindings of Qur'ans, the silken
covers for the graves of Sufi saints, and in the flags of various Muslim countries. Green has been associated with Islam for
many centuries. The color green was the color used by Muhammad’s tribe on their flags. According to Muslims the color
green symbolizes nature and life. In the Qur'an (Surah 76:21), it is said that the inhabitants of paradise will wear green
garments of fine silk. The color green has been considered especially Islamic for centuries.
Crusaders avoided using any green in their coats of arms, so that they could not possibly be mistaken for their Muslim
opponents in the heat of battle

The crescent
An Islamic symbol , the crescent as a religious symbol
has joined the ranks of the Christian cross and the Jewish
star of David.
Before Islam, the crescent was the symbol of Sassanids
and after capturing Persian lands, the crescent has been
adopted by Muslim Arabs and later by Islamic faith.
Barakat Mohammed
Arabic calligraphy and reads “Barakat Mohammed. The
meaning in English:
" blessing of Mohammed – prophet of Islam".
It is dating from 18th century at the foundation of the town
by the Sultan Sidi Mohammed Ben Abdellah al-Qatib (
Mohammed III c. 1710-1790), calling about divine
protection of the town. National flag and state ensign
of Morocco
The flag of Morocco is made of a red field with a black-bordered green
pentagram. Red has considerable historic significance in Morocco, proclaiming the
descent of the royal Alaouite family from the Prophet Muhammad via Fatima, the
wife of Ali, the fourth Muslim Caliph.The red background on the Moroccan flag
represents hardiness, bravery, strength and valour, while the green, five-pointed star
represents the Solomon’s seal.
1. The Star of David, a Jewish home. Under the star, two symmetrical elements, which symbolizes the living
couple in this house, but having the form almost as a scorpion to move away the bad eye and the evil.
2. With the Rose with four petals, this house belongs to Christians. At bottom in form of two signs, face to face,
symbol of love of thoose which lives this house.
3. Without star and religious membership, Two interlaced sheets which symbolize love of the couple owner of
the house and in the medium the incipient flower which symbolizes their offspring.
4. Five snakes guards in top and an eye in lower part, It is a Muslim house since the five is crowned for them
and the snake protects from the evil eye in lower part, plus two other symmetrical snakes which symbolize the
couple residing in this residence and which keep between them the Star with five branch points of Islam.
5. A flower with five petal and seven sheets on the stem, symbol of a Muslim family.
6. A Rose with eight petals Arab, thus Muslim, and with two symmetrical animal forms symbolizing love of the
living couple in this house.
7. The Star of David marks the presence of an Jewish family. With two identical and symmetrical forms which
symbolize the couple.
8. The date in the middle; an eye to stop the evil eye, With two identical and symmetrical sides from the same
family.
9. The Rose with eight petals, thus Arab and Muslim, with two branches of symmetrical olive-trees which
symbolize that the couple which saw lives peacefully. The olive-tree being the symbol of peace or a couple
which triumphs insofar as these branches are carried by the winners in reward.
 Hamsa Hand - The Hand of Fatima
Hamsa is the hand of Prophet Muhammad's daughter Fatima. It is the symbol of patience, loyalty, faith and
resistance against difficulties. According to common belief, it tells of the Fatima's struggle for dignity and
her tough life. Thereby, purity, goodness and truth are blessed.
For centuries, Fatima’s Hand has been a powerful talisman for good luck and one of the most popular
amulets in the world of Islam for protection. It is hung on the walls of the house as engraving in silver or
gold or it is painted in red. It is believed that a house protected by the Hand of Fatima will not catch fire.
In Egypt, Morocco and Tunisia, ornaments of Fatima’s hand have the same meaning as evil eyes. In these
countries, the miracle of the hand is given a great deal of importance.

Zellige
Zellige (zillij or zellij) is terra cotta tilework covered with enamel in the form of chips set
into plaster. It is one of the main characteristics of the Moroccan architecture. Zellige is
typically a series of patterns utilizing colorful geometric shapes. This framework of
expression arose from the need of Islamic artists to create spatial decorations that
avoided depictions of living things, consistent with the teachings of Islamic law
Berber signs
The ancient Berber script, Tifinagh, was developed around 500 BC, from the
Pheonicians.
The Symbol represents Freedom seen by the Imazighen of North Africa. It was used in the
war as a weapon and also represents the last letter 'Z' of the Tifinagh Alphabet. It is
called the AZA sign of the Imazighen people used in the middle of the Amazigh flag.
MOROCCAN RESEARCHERS IN THE
MANAGEMENT FIELD
Mohamed Guessous ou Guessouss est un intellectuel et sociologue marocain, né en 1938 à Fès et
mort le 7 février 2014 à Rabat. Il a été qualifié de « Père de la sociologie au Maroc ».
(Ṭarūḥāt ḥawl al-masʾalaẗ al-iǧtimāʿiyyaẗ, « arguments sur la question sociale »), Dār našr al-maʿrifaẗ,
2003
(Rihānaẗ al-fikr al-sūsyūlūǧī bi-al-Maġrib), Les Défis de la pensée sociologique au Maroc, Manšūrāt
wizāraẗ al-ṯaqāfaẗ, 2003
(Ṭarūḥāt ḥawl al-ṯaqāfaẗ wa-al-luġaẗ wa-al-taʿlīm, « arguments sur la culture, la langue et l'éducation »),
Dār našr al-maʿrifaẗ, 2004
Equilibrium Theory and the Explanation of Social Change, 1969, Princeton University

Confluences Méditerranée 2007/3 (N°62) Mémoire et réconciliation Pages : 220 Éditeur : L'Harmattan
ISBN : 9782296041264 ISSN : 1148-2664
Abdesselam Adib, né en 1957, est un chercheur universitaire marocain en économie, finances, politique et
sociologie. Il est aussi syndicaliste à l'Union marocaine du travail (UMT), il est le secrétaire général du
Syndicat national des fonctionnaires et agents du ministère de l'Économie et des Finances depuis juin 2007.
né en 1957 dans les montagnes du Rif à Ajdir dans la région de Taza, mais il a vécu à Rabat depuis 1961.
Il est un militant des droits humains, membre de l'Association marocaine des droits humains (AMDH) depuis
1995. Entre 2003 et 2010, il devient président de la section de Rabat de l'AMDH, et membre de la commission
administrative de l'AMDH.
Il est le fondateur en 2006 des « coordinations de lutte contre la cherté de la vie et la décomposition des
services publics »
La Politique fiscale et la Stratégie de développement, 1998 ;
Les Diplômés chômeurs au Maroc, 2001 ;
La privatisation est un facteur de développement ou d'exploitation, 2002 ;
Une année après le statut de la famille ... toujours rien, 2004 ;
Où va la crise économique au Maroc?, 2005 ;
La Lutte de classes et les transformations économiques et sociales, 2006.
Ali Sadki Azayku est né 1942 au village de Igran n-twinkhet dans le Haut Atlas dans les environs de Taroudant dans
le Souss au Maroc5
En 1970, il s’installe à Paris et fréquente l'École pratique des hautes études (EPHE) et les cours de berbère de
Lionel Galand à l'INALCO, et commence à préparer sa thèse de doctorat sous la direction de Jacques Berque. En
1967, Ali Sdiki Azaykou participe à la création de la première association berbère au Maroc, l’association marocaine
de recherche et d’échange culturel (AMREC)5. Après avoir obtenue son doctorat à la Sorbonne, il rejoint en 1972
l’université de Rabat pour y exercer en tant que chercheur et professeur d’histoire du Maroc.

Timitar. Recueil de poésie en berbère. 1988.

Relation de voyage du Marabout de Tasafet dans le Haut-Atlas. Éd. de la Faculté des Lettres, Kénitra, 1992.
Izmulen. Recueil de poésie en berbère. Rabat, 1995.
Histoire du Maroc et ses possibles interprétations. Recueil d'articles. Éd. Centre Tarik Ibn Zyad, Rabat, 2002.
Préfacé par Ahmed Toufiq.
L'islam et les Amazighes en 2002.
Quelques exemples de toponymes marocains en 2004.
Petit dictionnaire arabe/amazighe, Éd. Annajah Al Jadida, 1993, Casablanca.
Ahmed Boukous (en amazighe : Ḥmad Bukus) est un linguiste et sociologue amazighe marocain. Il est l'actuel
président de l'Institut Royal de la Culture Amazighe. Né à Mirght à Lakhssas (Laxṣaṣ) dans les environs de Tiznit en
1946, Tout au long de sa longue carrière, Ahmed Boukouss a dirigé beaucoup de mémoires de recherche et de thèses
sur la langue amazighe, mais cela ne l'a pas empêché de publier de nombreux ouvrages, qui sont devenus des
références dans le domaine de la linguistique au Maroc.

Langage et culture populaires au Maroc, Casablanca, Dar Al-Kitab, 1977.

Société, langues et cultures au Maroc, Rabat, publications de la Faculté des Lettres, 1995.
Dominance et différence. Essais sur les enjeux symboliques au Maroc, Casablanca, le Fennec, 1999.
Sociolinguistique marocaine, (sous la dir.) Plurilinguismes, Sorbonne, Paris, 1999.
Alphabétisation et développement durable au Maroc. Réalité et perspectives, en collaboration avec Fatima Agnaou,
Rabat, Publication de la Faculté des lettres, 2001.
L’amazighe dans la politique linguistique et culturelle au Maroc, centre Tarek Ibn Ziyyad, Rabat, 2004 (en arabe).
Phonologie de l'amazighe, Publications de l'IRCAM, 2009.
Revitalizing the Amazigh Language : Stakes, Challenges, and Strategies, Rabat, Publication de l'IRCAM, 2011.
Revitalisation de l'amazighe: Défis, enjeux et stratégies, Rabat, Publication de l'IRCAM, 2012.
Mohamed Cherkaoui, né en 19451, est directeur de recherche au CNRS. Il a réalisé une grande étude sur la recherche en
sciences sociales au Maroc (2008). Il a été nommé le 4 janvier 2010 membre de la Commission consultative de la
régionalisation (CCR) par le roi Mohammed VI.
Il a fait des études de philosophie et de sociologie à la Sorbonne, soutenu son doctorat ès lettres et sciences humaines en
1981 à l'Université de Paris Sorbonne. Il a enseigné dans plusieurs universités, notamment à Sciences Po Paris, aux
universités de Paris IV, Paris V, Oxford, Lausanne, Genève, Rabat, Casablanca. Il est membre de l'Academia Europaea et
de la European Academy of Sociology. Docteur honoris causa de l'Université de Lima. Ses notices biographiques sont
publiées dans Who's Who in the World, Who's Who in American, Who's Who in France, Who's Who in Swizerland.

Les changements du système éducatif en France 1950-1980, PUF, 1982 ;

Les paradoxes de la réussite scolaire, PUF, "L'éducateur", 1985 ;
Naissance d'une science sociale. La sociologie selon Durkheim, Librairie Droz, 1998 ;
Le paradoxe des conséquences : Essai sur une théorie wébérienne des effets inattendus et non voulus des actions,
Librairie Droz, 2006 ;
Dictionnaire de la pensée sociologique, PUF, "Quadrige dicos poche", 2005 ;
Le Sahara, Liens Sociaux et Enjeux Géostratégiques, The Bardwell Press, 2007 ;
Figures de la parenté, PUF, "Sociologies", 2009 ;
Sociologie de l'éducation, PUF, "Que sais-je ?", 2010 ;
Crise de l'université : Le nouvel esprit académique et la sécularisation de la production intellectuelle, Librairie Droz, 2011 ;
Né à Casablanca, Abdessamad Dialmy est un sociologue marocain. Il est docteur d’État, professeur d’université, consultant international en
santé sexuelle. Il traite des questions de société comme la sexualité et les rapports sociaux de sexe en cherchant des réponses dans l'islam
tout en récusant les lectures de l’islamisme. Ses thèmes de recherches se situent au cœur de la sociologie du monde arabe et de l'Islam, la
sexualité et la santé.

Femme et sexualité au Maroc, Casablanca, Éditions Maghrébines, 1985, 175 pages (en arabe)
Connaissance et sexualité, Casablanca, Ouyoune Maqalat, 1987, 140 pages (en arabe).
Sexualité et discours au Maroc, Casablanca, Afrique Orient, 1988, 122 pages.
La question sociologique dans le monde arabe, Casablanca, Afrique*Orient, 1989, 117 pages (en arabe).
Féminisme soufi : conte fassi et initiation sexuelle, Casablanca, Afrique*Orient, 1991, 158 pages.
Logement, sexualité et islam, Casablanca, Eddif, 1995, 394 pages.
Féminisme, islamisme et soufisme, Paris, Publisud, 1997, 252 pages.
Jeunesse, Sida et Islam, Casablanca, Eddif, 2000, 279 pages.
Vers une démocratie sexuelle islamique, Fès, Info*Print, 2000, 139 pages (en arabe).
La gestion socioculturelle de la complication obstétricale au Maroc, Fès, Imprinégo, Ministère de la santé/ Johns Hopkins University/USAID,
2001, 118 pages.
Ville islamique, intégrisme et terrorisme. Une approche sexuelle, Beyrouth, Dar Es Saqi et Ligue des Rationalistes Arabes, 2008, 208 pages (en
arabe).
Le féminisme au Maroc, Casablanca, Toubkal Éditions, 2008, 290 pages.
Sociologie de la sexualité arabe, Beyrouth, Dar Al Tali’a, 2009, 184 pages (en arabe)
Vers une nouvelle identité masculine, Dakar, CODESRIA, 2009, 112 pages.
Critique de la masculinité au Maroc, Rabat, Éditions Warzazi, 2010, 200 pages
Mahdi Elmandjra (arabe : ‫ )المهدي المنجرة‬est un professeur et écrivain marocain en sciences humaines et sociales, né le 13 mars 1933 à Rabat et
mort dans cette ville le 13 juin 20141. Le professeur Mahdi Elmandjra a fait ses études universitaires aux États-Unis à l'université Cornell
(licence en biologie et en sciences politiques) et les continua en Angleterre où il obtint son doctorat (Ph.D. éco.) à la London School of
Economics (université de Londres). Il commence sa carrière en 1958 comme professeur à l'université Mohamed-V de Rabat.
The United Nations System: An Analysis, 1973, 368 pages. (ISBN 0-2080-1383-0)
On ne finit pas d’apprendre, rapport au Club de Rome, traduit en 12 langues, 1979, 159 pages. (ISBN 0-0802-4704-0)
Maghreb et Francophonie, 1988, 84 pages. (ISBN 2-7178-1594-5)
Première Guerre civilisationnelle, 1991, 200 pages.
Rétrospective des futurs, 1992.
Nord-Sud, prélude à l’ère postcoloniale, 1993, 304 pages.
Al Quds, symbole et mémoire, 1996.
Dialogue de la communication, 1996, pages 180.
La Décolonisation culturelle, défi majeur du XXIe siècle, 1996.
Massar Fikr, cheminement d’un penseur, 1997.
Déglobalisation de la globalisation, 1999.
Intifadates, 2001.
Humiliation à l'ère du méga-impérialisme, 2003, 224 pages.
Ihana, 2004.
La Valeur des valeurs, 2008.
Fatima Mernissi s'inscrit dans l'une des premières écoles privées mixtes du pays et poursuit ses études à Rabat, puis en
France et aux États-Unis. Depuis les années 1980, elle enseigne à l'université Mohammed V de Rabat.
Fatima Mernissi mène en parallèle à sa carrière littéraire un combat pour le féminisme dans la société civile : elle a fondé
les « Caravanes civiques » et le collectif « Femmes, familles, enfants » Sexe, Idéologie, Islam, Éditions Maghrébines,
1985 Le Fennec

Al Jins Ka Handasa Ijtima'iya, Éditions Le Fennec, Casablanca 1987

Le monde n'est pas un harem, édition révisée, Albin Michel, 1991
Sultanes oubliées : femmes chefs d'État en Islam, Albin Michel / Éditions Le Fennec, 1990
Le harem politique : le Prophète et les femmes, Albin Michel, 1987, Paperback 1992
La Peur-Modernité : conflit islam démocratie, Albin Michel / Éditions Le Fennec, 1992
Nissa' 'Ala Ajnihati al-Hulmt, Éditions Le Fennec, Casablanca, 1998
Rêves de femmes : une enfance au harem, Éditions Le Fennec, Casablanca 1997 - Éd. Albin Michel, 1998
Les Aït-Débrouille, Éditions Le Fennec, Casablanca, 1997 (2e édition, Édition de poche, Marsam, Rabat, 2003)
Êtes-vous vacciné contre le harem ?, Texte-Test pour les messieurs qui adorent les dames, Éditions Le Fennec,
Casablanca, 1998
Le Harem et l'Occident, Albin Michel, 2001
Rachid WAHABI, Professeur de l’enseignement supérieur, Directeur du Laboratoire de recherche : École
Nationale de Commerce et de Gestion, Université Hassan 1, Settat, Maroc

Managerial value systems in Morocco, International Studies of Management and Organization with Ali
ABBAS J
Innovation and instruments of territorial innovation ; Case of Morocco, with Nada SOUDI
Audit and rationalization of public expenditure : Case of the Chaouia Ouardigha region ; with Hicham
DRISSI and Nada SOUDI
Territorial intelligence and attractiveness : Case model of French industrial parks in Morocco, with
Hicham DRISSI and Nada SOUDI
The lean six sigma and experiences in African countries, with Hicham DRISSI and Nada SOUDI
Rita El Khayat (née en 1944 à Rabat) est une psychiatre, anthropologue et écrivaine marocaine. Elle a
étudié la médecine à Rabat, la psychiatrie à Casablanca, pour terminer ses études à Paris où elle a été
diplômée en psychiatrie, médecine du travail et ergonomie, et médecine spatiale. Pendant ses études,
elle a été active en tant qu'animatrice de télé, artiste de cinéma. En 1999, elle a fondé l'association Aïni
Bennaï afin d'élargir la culture au Maroc et au Maghreb. Rita a produit plus de 350 articles et 30 romans
dont :

Le Monde Arabe au Féminin, Essai, L’Harmattan, Paris, 1985, 1986, 1988: 3 éditions, épuisées
Le Maghreb des Femmes, Essai, revu, augmenté, corrigé, (ré édité Marsam, Rabat, 2001, 1re édition,
Eddif, Casablanca, 1992, épuisé
Le Somptueux Maroc des Femmes, Essai, illustré par J-G. Mantel, (ré édité Marsam, Rabat,
2002) ; 1re édition, Ed. Dedico, Salé, 1994, épuisé
Une Psychiatrie Moderne pour le Maghreb, Essai, L’Harmattan, Paris, 1994, épuisé
Les Sept Jardins, Nouvelles, Collection « Écritures Arabes », L’Harmattan, Paris, 1995, épuisé
Livre sous pseudonyme, 1994
Le Livre des Prénoms du Monde Arabe, Editions Aïni Bennaï, Casablanca,
2004, 5e édition
Le Livre des Prénoms, les Prénoms du Livre, 6e édition, éditeur, Lyon, 2007, France
Casablanca, essai, Eddif, Casablanca, 2000
Le Désenfantement, Récit, Ed. Aïni Bennaï, Casablanca, septembre 2002
Moha Ennaji né le 1er janvier 1953 est un linguiste marocain, auteur, critique politique et militant de la
société civile. Il est professeur à l'Université Sidi Mohamed Ben Abdellah à Fès au département de
langue et littérature anglaises, où il a travaillé pendant plus de 30 ans. Il est également professeur
visiteur à Rutgers University et à Mansfield University (en), États-Unis. En plus de ses publications en
linguistique, il a écrit dans les domaines de l'éducation, la migration, la culture et le genre, et il est
l'auteur ou l'éditeur de plus de 20 livres.

Multilinguisme, Identité Culturelle et Éducation au Maroc (2005). New York: Springer

Langue et genre dans la région méditerranéenne (éd.)4,
Migration et Genre au Maroc (2008). Co-auteur. Trenton, NJ: Red Sea Press
Multiculturalisme et démocratie dans Le monde musulman (dir.), (2010) , Fès : Imagerie Pub.
Femmes au Moyen-Orient et Afrique du Nord ( 2010)5.
Genre et violence au Moyen-Orient. (2011)6.
MOROCCAN COMMUNICATION
INTERCULTURAL COMMUNICATION
It is important to learn the standard way to approach Moroccans,
because an inappropriate method can cause damage in the first
stage of the relationship

Moroccans are not straightforward communicators and will often

avoid direct confrontation in business. Moroccans prefer to express
excitement or dislike with facial expressions rather than with words
It is considered better to express a criticism through a colleague or friend,
rather than face to face. Also, a Moroccan may say one thing in public to
avoid awkwardness or shame, but sing a different tune when no longer in the
public spotlight
Moroccans are very careful and indirect in their communication style. Any
direct confrontation with a Moroccan could cause a loss of face and hence
shame for their family, thereby potentially dooming your future relationship
A Moroccan adage reminds one to “Praise your friend in public but reprimand
him in private.
 VERBAL COMMUNICATION
• The Berber language, which is divided into several dialects, is spoken by only
30% of the Moroccan population. (Standard) Arabic is the official language,
while Moroccan Arab (Darija) is spoken more widely. French is the third
unofficial language and in some areas in the north of Morocco Spanish is still
spoken.
• These days most business in Morocco is done in the French language, while a few companies
prefer doing business in Arabic or English (this is more comfortable in some situations)

• A foreigner should be patient while talking and listening to a Moroccan, as they will not
overload with information.

• In general, Moroccan people tend to hold back and rather imply meaning, using certain
chosen words or actions. As such, it takes some time to really understand the context of a
discussion or conversation

• It is also important to choose words carefully. The Arabic language has, like any other
language, words and phrases, which have more than one meaning. Moroccans could easily
interpret something incorrectly.
HAPTICS AND PROXEMICS
•Men in Morocco “shake hands when greeting one another and usually kiss once on each cheek”.

• When first being introduced to a lady, you should wait to see if she will shake your hand, if she
does not offer you her hand, you should bow or nod to show respect

• An arm’s length of space, or just a bit more, is a good distance to keep between acquaintances,
colleagues and casual friends.

• When interacting with close friends and family, this distance can diminish.

• When chatting with Moroccan men, it is best for women to keep a little extra space between them
and the man.
• There is a fair amount of touching that goes on during conversations. Especially
between people of the same gender, unless you’ve drawn some strong boundaries

•While it’s fine to call ahead and see if someone is home, it’s equally acceptable to
show up unannounced

• It is also considered offensive to take pictures of any Moroccans without their

consent

• If you live in a large home or multi-family home in Morocco unless your belongings
are under lock and key (literally) people will see them as “community property”
CHRONEMICS

• Punctuality is not usually a virtue in Morocco, although some things do function on a

strict time table, such as public schools.
• Time works differently in Morocco; as long as one does not expect punctuality to be
high the list of enviable qualities for a Moroccan and can learn to go with the flow of
things, traveling is lots less stressful.
• Trains are more or less on time while buses usually have no posted times nor routes,
so it is necessary to ask the bus driver or local riders where and when the bus comes.
• When inviting people over, never expect them to arrive on time. It's best for
example to invite people over at 9pm for dinner, fully expecting people to arrive
after 10pm.
OCULESICS
• Direct eye contact is acceptable however it can depend on one’s place in the social
hierarchy (standing can often be told by the quality of clothes, shoes and fluency in
French).
• Educated and upper-class Moroccans have no problems looking others in the
eye. However, the lower one goes on the social ladder, the less likely eye contact and
direct communication becomes.
• Those who perform the lowest of jobs, such as janitor or maid, often avoid eye
contact and exhibit almost an aura of servility
KINESICS
Moroccan people prefer to use facial expressions and hand
gestures instead of using words. These hand gestures may differ
from those used in Western cultures
• A hand gesture often used by Moroccans to bring someone closer,
is to signal with the whole hand instead of just a single finger. After
a handshake they lay their right hand briefly on their heart
• Making an o-shape with the thumb and index finger may have a
positive meaning like “OK” or “good” in other countries, but in
Morocco it means “zero” or “bad”
• Using your right hand, touch all four fingers to your thumb. This is a very common
gesture in Morocco, meaning either “a little, slowly” or “how are you doing?”
• Pointing an index finger at your temple and turning it about means you are witty or
smart. Careful, because pointing your index finger at your forehead means someone
is crazy or stupid.
• A thumb held under your chin means a lot or something is full
• Two index fingers held next to each other means that things are equal (kif-kif).
• Pulling down the lower eyelid with an index finger means hshuma (shame).
• A hand to the heart means thank you/ nice to meet you/ peace be with you
MOROCCAN NEGOTIATIONS
BUSINESS ETIQUETTE IN MOROCCO
• The business set up in Morocco is conservative and hierarchical and to ensure
successful cross cultural management it is important to remember that strictly defined
roles exist
• Conducting a business meeting in Morocco can sometimes be a very time consuming
task. Several rules and guidelines must be followed in order for the meeting to be
conducted in a respectable manner
• Appointments are necessary and should be made as far in advance as possible and
confirmed a day or two before the meeting

• It is best to avoid scheduling meetings during Ramadan since Muslims cannot eat or drink
during the day

• Never try to schedule meetings on Friday between 11:15 a.m. and 3 p.m. since most
companies close for prayers.

• Try to arrive at meetings on time and be prepared to wait. Moroccan business people who
are accustomed to dealing with international companies often strive to arrive on time, although
it is often difficult for them to do so in such a relationship driven culture
• In general, Moroccans have an open-door policy, even during meetings. This means
you may experience frequent interruptions. Others may even wander into the room
and start a different discussion. You may join in, but do not try to bring the topic back
to the original discussion until the new person leaves.

• French is generally the language of business, although some companies use English.
Check which language your meeting will be conducted in, so you know if you should
hire an interpreter

• Having a network of contacts is extremely important in Moroccan business culture

and will help you reach your business objectives
DRESS ETIQUETTE

• Business attire is formal and conservative.

• Men should wear dark coloured conservative business suits to the initial meeting.
• Women should wear elegant business suits, dresses or pantsuits.
• Women must be careful to cover themselves appropriately. Skirts and dresses should
cover the knee and sleeves should cover most of the arm.
• Avoid wearing expensive accessories.
LEADERSHIP
• Managers in Morocco are often paternalistic and relationships with their employees
usually overlap into personal area
• When holding meetings, it is important to ensure that any ideas raised do not
expose or embarrass the individual. Managers should avoid praising individuals as
all projects are to be undertaken collectively
• The good qualities of the managers in Morocco are : Professionalism,
sense of responsibility, comprehension, open-minded, flexible, team
spirit, educational, make the important information going through the
vertical chain of command, responsible, take the good decision at the
good time, well-organized and meticulous.

• The bad qualities are : lack of communication, the managers does not
hear enough the subordinates, the difference between men and women,
the differences in the salary also and that the managers require too
much to their subordinates.
DECISION MAKING
• Decisions are almost always made slowly and with much consideration
• Unlike Americans, Moroccans value slow decision making skills
• Rushing a decision will only backfire and make the decision making process
slow even more
• Once a decision is reached, it is given to subordinates to implement
• Employees do not publicly question a manager’s decisions as it would cause
both parties to diminish their reputation
• Risk-taking is limited to those in decision making positions
NEGOCIATION
• Building
trust and relationships are crucial to successful business
with any Moroccan business person
• Moroccan people will spend much of a business meeting getting to
know their colleagues and building a good repertoire with them
• They would rather waste a little time and money in the short term,
than to jump into a business agreement with someone who may be
untrustworthy
• Companies are hierarchical with the highest ranking person making decisions, but
only after obtaining a group consensus
• If the government is involved, discussions will take even longer since the ministers of
several departments may be consulted
• Compromise is to be taken in consideration with trust. Due to the value of trust,
Moroccan business people will be more willing to compromise if there is a prior
relationship.
APPROACH TO CHANGE
Morocco’s intercultural competence and readiness for change is low. Its’ conservatism
means that change can often be seen as a threat to society. Managers are therefore
likely to be averse to change and it is essential that any changes are viewed as
positive for the ‘whole’ and not just an individual.
 APPROACH TO TIME AND PRIORITIES
• Deadlines and timescales are fluid
• Patience is the key to successful intercultural management when working in Morocco
• Global and intercultural expansion means that some managers may have a greater
appreciation of the need to enforce timescales and as such, agreed deadlines are
more likely to be me
COMPARISON OF MOROCCO AND SOME
OTHER COUNTRIES
DIMENSIONS OF CULTURE
By Geert Hofstede
Dutch social psychologist, former IBM employee, and Professor Emeritus of Organizational Anthropology and International
Management at Maastricht University in the Netherlands

Born: October 2, 1928 (age 87), Haarlem, Netherlands

Nationality: Dutch

Education: University of Groningen, Delft University of Technology

POWER DISTANCE INDEX (PDI)
INDIVIDUALISM VERSUS COLLECTIVISM (IDV)
MASCULINITY VERSUS FEMININITY (MAS)
UNCERTAINTY AVOIDANCE INDEX (UAI)
LONG TERM ORIENTATION VERSUS SHORT TERM
NORMATIVE ORIENTATION (LTO)
INDULGENCE VERSUS RESTRAINT (IND)
SOME MEANS OF COMPARISON
THE END