Moroccan Cities Research Articles

Prevalence and genotypic analysis of plasmid-mediated β-lactamases among urinary Klebsiella pneumoniae isolates in Moroccan community

The aim of this study is to assess the prevalence and molecular characterization of the extended spectrum β-lactamases (ESBL)-producing Klebsiella pneumoniae isolated from community acquired urinary tract infections and collected in five Moroccan cities during a 2010 survey. In all, 34 (7.5%) of the 453 K. pneumoniae isolates studied were positive for an ESBL phenotype and 91.1% of these isolates were multidrug resistant. The bla(CTX-M-15) (n=31) was the most frequent ESBL genes detected, followed equally by bla(SHV-28) and bla(SHV-12) (n=3), then bla(TEM-3), bla(SHV-36), bla(SHV-110) and bla(CTX-M-1) with one isolate for each (n=1). Eight isolates co-expressed more than one ESBL with bla(CTX-M-15). The non-ESBL genes detected were bla(SHV-1), bla(SHV-11), bla(SHV-32), bla(SHV-26), bla(SHV-76), bla(TEM-1), bla(TEM-1b) and bla(OXA-1). Plasmid-mediated AmpC β-lactamase genes, bla(ACT-2), bla(DHA-1) and a new β-lacatamase named bla(EBC-1464), were detected in 11.7% of isolates. Fourteen (41.1%) isolates harbored qnr genes; qnrA6 (n=1), qnrB1 (n=8), qnrB2 (n=1) and qnrS1 (n=4) types were detected. Twenty-six isolates (76.4%) were positive for aac(6')-Ib-cr gene. Results of conjugation experiments indicated that bla(CTX-M-15), bla(TEM-1b), bla(OXA-1), aac(6')-Ib-cr and qnrB1 genes were co-transferred and that these genes were carried by a conjugative plasmid of high molecular weight. With the exception of qnrB1, all the antibiotic resistance genes were clustered in a 12-kb region. The results of this work report the genetic diversity of ESBL genes, with the CTX-M-15 enzyme being most common among ESBL-producing K. pneumoniae in Moroccan community. Furthermore, a major finding is that bla(EBC-1464) detection is a first in Morocco.

Regulating and negotiating linguistic diversity: top-down and bottom-up language planning in the Moroccan city

This study examines language planning as displayed in street names, advertising posters, billboards, and supermarket product displays in three Moroccan cities: Casablanca, Fes, and Rabat. The study reveals somewhat confusing language planning stemming from on-going political, economic, and social transformation in Morocco. More than 50 years after the end of colonization (1912–1956), street names inherited from the French colonial past are still being replaced with those intended to honor Moroccans and their culture. Other visual displays, such as billboards and supermarket product packaging, reflect a less formal language-planning approach due to Morocco's complex sociolinguistic and colonial past. The country struggles to balance the strong position of French – the language of the colonizer – against an arabization policy that aimed to restore prestige to Arabic at the end of the French occupation, and with the 2011 language policy that promoted Berber to the status of second official language, after Arabic. This study shows that French is still very prominent in urban spaces despite its unclear status, while Berber is absent, and English and Moroccan Arabic are gaining visibility. This study compares bottom-up and top-down language planning with the distribution and roles of languages, exemplifying power relations in Moroccan cities.

Modern mosque lamps: electricity in the historic monuments and tourist attractions of French colonial Fez, Morocco (1925–1950)

During the French Protectorate, administrators enacted laws to preserve pre-twentieth-century Moroccan cities for Western tourists’ appreciation. However, as residents’ desires for contemporary technology grew, officials also sanctioned the modernization of some inhabited historic monuments. In at least one city (madīna), Fez, the structures included centuries-old religious boarding schools, the medersas in French language documents. The following article draws upon the administrative records of conserving and modernizing the Fez madīna to explore how the installation of electricity in its medersas resulted in technology and styles that blended and expanded the legal definition of Fassi Moroccan visual character. Inhabitants’ responses and redefinitions are additionally considered. This article therefore brings into conversation the histories of technology and French colonial urbanism while augmenting each discourse with analysis of local actors and innovation within a madīna under aesthetic regulations.

Consumer Ethnocentrism and Country-of-Origin Effects in the Moroccan Market

ABSTRACT Differences in consumer values exert a powerful impact on product acceptance. Morocco is no stranger to this phenomenon. While this country's consumers have easy access to world markets, consumer ethnocentrism can restrict choice. The objective of this research has been to investigate ethnocentric behavior of Moroccan consumers and the extent to which domestic products might be preferred to foreign products or vice versa. Data were collected via face-to-face interviews with 400 consumers in four major Moroccan cities. A questionnaire was developed for this purpose using a version of the Consumer Ethnocentrism Scale (CETSCALE). Opinions about four products were solicited. The four products were jeans, cars, shampoo, and juice. The interviewees were asked their opinions about product attributes and about various countries-of-origin. Their responses were analyzed also on the basis of their most essential demographic characteristics. Logistic regression models were developed to analyze the data.

Characterization of extended-spectrum β-lactamase-producing Escherichia coli and Klebsiella pneumoniae isolates from the community in Morocco

Of 803 community Escherichia coli (n = 767) and Klebsiella pneumoniae (n = 36) isolates collected from patients with urinary tract infections in three Moroccan cities, 10 E. coli (1.3%) and 2 K. pneumoniae (5.6 %) isolates were shown to produce extended-spectrum β-lactamases (ESBLs). PFGE revealed that the E. coli isolates comprised seven distinct genotypes. The presence of plasmids in the 12 isolates was revealed by conjugation experiments of plasmids from these Enterobacteriaceae strains with E. coli K(12)J(5), with further isolation of the plasmids in the transconjugants. Subsequent nucleotide sequencing indicated that the plasmids encoded the bla(CTX-M), bla(OXA), bla(TEM) and bla(SHV) genes, including genes for CTX-M-15 (n = 11), OXA-1 (n = 11), TEM-1b (n = 4), SHV-5 (n = 1) and SHV-1 (n = 2). Identification of plasmid-mediated quinolone-resistance genes was performed by PCR. The aac(6')Ib-cr variant was detected in all strains, and two strains co-expressed qnrS1, bla(CTX-M-15) and bla(OXA-1) genes. The presence of ESBLs in the Enterobacteriaceae strains studied was probably due to the dissemination of resistance plasmids with the predominant genotype of bla(CTX-M-15.).

Sépharade by Eliette Abécassis

un penseur et un pédagogue qui nous fait découvrir les tourments actuels de cette âme africaine en question. John Carroll University (OH) Hélène N. Sanko Creative Works edited by Nathalie Degroult ABÉCASSIS, ELIETTE. Sépharade. Paris: Albin Michel, 2009. ISBN 978-2-226-19223-3. Pp. 456. 22 a. An accomplished novelist (and an agrégée de philosophie), Eliette Abécassis is best known for her trilogy that combines a metaphysical quest with high adventure : Qumran (1996), Le Trésor du temple (2001), and La Dernière Tribu (2004). Born in Strasbourg to a Sephardi—more specifically, Moroccan—Jewish family, Abécassis has turned her ongoing research on her heritage and identity into a vast historical saga (vast enough to require a family tree at the end of the novel). The narrative of Sépharade is built around a wedding. Esther Vital, who through her family history resembles the author, is about to marry Charles Toledano in Tel Aviv. For the ceremony that will unite two large Jewish Moroccan families, far-flung relatives and friends from France and Canada have gathered, bringing new stories and reviving old rivalries. Esther is portrayed as a halfhearted Sephardi, attracted to the ancient cultural traditions preserved by Moroccan Jews who have reluctantly resettled abroad, but also more comfortable in the French modernity in which she grew up. The tension between her vibrant but stifling family environment and her longing for an autonomous life is reflected in the city where she grew up, a city in which the relatively recent Sephardi community has come to outnumber its older Ashkenazi counterpart: “A Strasbourg, donc, il y avait deux communautés bien distinctes. Les ashkénazes, réservés, peu expansifs, précis, rigoureux, et les sépharades ” (24). Needless to say, Moroccan Jews embody in this novel the opposite of these cultural traits. The author devotes many pages to descriptions of the food, clothing, language (the now-disappearing Judeo-Arabic dialects of Morocco), family customs, and religious practices of her community. Some of her alternately affectionate and ironic descriptions of traditional family life recall the conventional “Jewish mother” jokes that are well known in the United States. Comic relief is also present in the ways in which Abécassis depicts the petty antagonisms and expressions of snobbery that persist between Jewish families from different Moroccan cities (or between Jews from Morocco and Tunisia). Abécassis links the nostalgia fondly expressed by her characters for Jewish life in Morocco (tempered by realistic accounts of periodic massacres) to the centuriesold civilization that flourished in Spain until the expulsion of all Jews in 1492. It is through these and other historical links that her narrative acquires an almost mythic dimension, linking widely divergent cultures (embodied, not without internal conflicts, by Esther) that initially seem to be radically separated by history and geography. At a stylistic level, there is something in the author’s lyricism, at once erotic and fervently religious—“O murmures de la fiancée au fiancé” (132)—that recalls the tone of Albert Cohen’s novels, which were also permeated Reviews 843 with longing for a distant, lost Jewish community. As the preparations for Esther’s wedding day progress, more family history is revealed, much of it darkly romantic and linked to an anachronistic belief in ancient magical arts. Each of the numerous characters also provides opportunities for broader historical considerations . Narrative continuity is provided by the Sephardi “secret” repeatedly alluded to, which is finally revealed to the main character toward the end of the novel, and which will transform her life. Unfortunately, by constantly breaking up her vivid storytelling in order to delve into lengthy historical and philosophical issues, Abécassis ends up wearying her reader through an accumulation of digressions . Tighter editing would have benefited a novel that starts out as very well written but eventually comes to seem overly long. Western Washington University Edward Ousselin BALDWIN-BENEICH, DENIS. Le Sérieux des nuages. Paris: Actes Sud, 2010. ISBN 978-27427 -8817-0. Pp. 264. 20 a. Denis Baldwin-Beneich, co-author of a 1984 bestseller, Softwar, has since published six novels on his own, the most recent being...

Charge parasitaire des eaux usées brutes de la ville de Kénitra (Maroc)

Parasitic load of rough wastewater in the Kenitra city, (Morocco)Like the majority of Moroccan cities, Kenitra is confronted with problems concerning the wastewater management and protection of the quality of water resources (Sebou estuary, Maamora wetland and lake Fouarat). Indeed, a great part of wastewater is released into the estuary of Sebou, in the neighborhood of the Saknia popular districts.In this present work charged to evaluate the parasitic load of roughwastewater of three collectors of the city in relation to the demographicand socio-economic profile of the populations connected to thesecollectors, our results highlighted a diversity of parasites in the form ofeggs of helminths with following average concentrations: Ascaris sp.(13,68 eggs/L), Trichuris sp. (3,84 eggs/L), Enterobius vermicularis (0,60 eggs/L), Ankylostome sp. (2,51 eggs/L), Nematodirus sp. (0,88 eggs/L), Hymenolepis nana (1,96 eggs/L), Moniezia expansa (2,46 eggs/L) and Taenia sp. (1,81 eggs/L). The distribution of parasitic eggs of helminths varied according to the size of the urban centres and the socio-economic level of the urban populations connected to each collector. This study also highlighted the qualitative and quantitative seasonal variations of eggs of helminths in wastewater of the different collectors of the Kenitra city.

From ‘Little Jerusalems’ to the Promised Land: Zionism, Moroccan nationalism, and rural Jewish emigration

This article provides an ethnographic and historical perspective on the migration of rural Jewish communities from the region of Sous, southern Morocco, to Israel in the early 1960s. Building on theories of the relationship between diaspora, homeland, and nationalism, and using ethnographic data collected among Moroccan Jews and Muslims from the region, I argue that even though the economic factors played a substantial role in persuading rural Jews to migrate to Israel, historical symbols of traditional messianic Zionism played a major role in the migration of rural Jewry. Unlike urban Jews who settled in different Moroccan cities after the Spanish Inquisition, Jews from Akka and other neighbouring hamlets have a particular view of history to which Zionism appealed. In this article, I use a historical narrative to argue that southern Moroccan Jews, whether their memory is based on supposition or fact, imagined their history as connected to Palestine. Accordingly, Zionists invoked these historical messianic symbols to which local rural Jews from Akka and other neighbouring villages subscribed to capture their political, religious, and national support. Henceforth, my contention is that although local and global social, political, and economic stresses in the first half of the twentieth century influenced this migration, the underlying cause is largely attributed to the imagined or real historical roots of these populations towards Palestine as opposed to the roots of Andalusian Jews.

Évaluation des connaissances, attitudes et pratiques sur les hépatites virales B et C en milieu de soins au Maroc

Résumé L’objet de cette étude était d’apprécier les connaissances, les attitudes, les pratiques du personnel hospitalier relatives aux risques de contamination virale par accident d’exposition au sang (AES), de préciser les prévalences de certains marqueurs des hépatites virales B et C et de proposer une politique de prévention Cette enquête épidémiologique descriptive, multicentrique et transversale a été menée durant l’année 2005 dans quatre villes marocaines. Sur un échantillon représentatif de 1 562 personnes, 1002 ont répondu au questionnaire soit un taux de participation de 64,1 %. L’âge moyen était de 39,5 ± 6,8 ans et l’ancienneté moyenne de 12,6 ± 8,3 ans. Le sang était le produit le plus manipulé (91,3 %) suivi du linge souillé et des déchets hospitaliers. Les aiguilles creuses constituaient le matériel le plus utilisé (77,9 %) suivi des bistouris. Le recapuchonnage et le recourbage des aiguilles usagées étaient respectivement pratiqués par 47,3% et 16,4% des sujets. Les connaissances sur les modes de transmission des hépatites virales B et C étaient insuffisantes surtout pour le personnel infirmier et de soutien. Seuls 47,4 % du personnel se déclaraient correctement vaccinés contre l’hépatite B. La sérologie post vaccinale n’aurait été réalisée que chez 2,7 % des sujets vaccinés. Durant les douze derniers mois, 62,8 % des personnes ont été victimes d’au moins un AES dont 8,3 % avait déclaré l’accident de travail. Les précautions universelles étaient peu respectées : seuls 24,4 % portaient toujours des gants pour les gestes invasifs et 63 % se désinfectaient correctement les mains. Le risque de transmission des hépatites virales B et C en milieu de soins est insuffisamment pris en compte. La création récente des services de santé au travail en milieu de soins doit contribuer à l’amélioration des conditions de travail, à la vaccination obligatoire et généralisée contre l’hépatite virale B et à des actions d’information et d’éducation sur les risques liés aux AES en faveur des soignants.

Évaluation des connaissances, attitudes et pratiques sur les accidents d’exposition au sang en milieu de soins au Maroc

Objective This study had for aim to evaluate practices and knowledge of infectious hazards, to determine the prevalence of viral infections related to occupational blood exposure among health care workers, and to propose a preventive policy. Design This descriptive multicentric and transversal epidemiological survey was carried out from 2003 to 2004 in 10 Moroccan cities. Two thousand eight hundred and forty four persons were contacted and 2086 accepted to answer the questionnaire (73.3 %). Results The mean age was 40.8 ± 7.8 years and seniority 15.6 ± 7.4 years. Blood was the most incriminated product (96.1%), followed by dirty linen and hospital waste. Instruments most often mentioned as dangerous were hollow needles (80.3%). The most feared infections were viral hepatitis (77.5%) and HIV (89.3%). Only 40.6% of the personnel were adequately vaccinated against hepatitis B. Post-vaccine serology was performed on only 1.8% of the vaccinated staff. During the last 12 months, 58.9% of the personnel underwent at least one occupational blood exposure 5.8% of which was reported. Universal precautions appeared poorly used as only 65.6% wore gloves for invasive acts and 61.5% correctly disinfected their hands. Re-sheathing used needles was frequent (51.2%). Conclusions Infectious hazards in healthcare facilities are not sufficiently taken into account: the recent creation of occupational health services in hospital facilities should contribute to improve working conditions, make hepatitis B vaccination available and mandatory, and lead to more information and education on hazards related to occupational blood exposure for healthcare personnel.

The Mellah of Marrakesh, Jewish and Muslim Space in Morocco's Red City (review)

Reviewed by: The Mellah of Marrakesh, Jewish and Muslim Space in Morocco's Red City Raphael Israeli The Mellah of Marrakesh, Jewish and Muslim Space in Morocco's Red City, by Emily Gottreich. Bloomington: Indiana University Press, 2007. 201 pp. $24.95. This admirably researched and written volume is a landmark in the growing historiography and ethnography of Moroccan Jewry in recent decades. From the outset, the author anchors the framework of her captivating story, which she collated from oral and written history and especially from her patient, long-term, inquisitive and penetrating field data-gathering, in the long and rather sorry history of the Muslims and the dhimmis who lived in their midst. It is significant that she chose to set the boundaries of that relationship in the anecdotal event of Sir Moses Montifiore's visit to Morocco in the 19th century, when the house he rented in the Muslim medina was sealed after he departure since it became "unclean and unfit to dwell for a true Believer" (p. 2). One can easily generalize about Muslim cities as a rule, where while the mosque, the public bath, and the market place were typical and unavoidable, [End Page 194] non-Muslim institutions of any sort, including other religions' houses of prayer, were saliently absent. Therefore, when the author states that the Jews were "assimilated" in Moroccan cities like Marrakesh on the political and societal levels (p. 2), she must be more reserved about dates and places. For while the Jews of the littoral and the north of Morocco were in constant relations with foreigners, which to some extent mitigated their misery under the Muslim regime, the Jews of Marrakesh and the high mountains stayed more aloof, were reluctant even to welcome the beneficial influence of the Alliance Israélite Universelle, and were as a result much more acculturated to their Moroccan/ Berber environment. Chapter One, which lays out the history and the setting of the mellahs in Morocco, beginning with the first one in Fes and then delving into the detail of the Marrakshi Jewish quarter, is perhaps the most informative and innovative, though there too one needs to go into more specifics. For example, Gottreich again generalizes about the Muslim principle of "tolerance" towards the Jews as incorporated in the Umar pact, in contrast with the systematic persecution and mass murders of Jews in medieval Europe. But one ought not be swept away by the notion of tolerance (pp. 12–13), which in Islam did not signify equality or acceptance of the non-Muslims for what they were, but their sufferance despite their innate inferiority. For not only were fanatics like the Muwahhidun no less murderous than European, but sometimes their cruelty even surpassed that of the Christians. Even the more open and less ardent fanatics, such as the Sa'dis (16th–17th centuries), under whose aegis Jews finally settled and were protected in their ghettos, Jews continued to buy their lives by increasing their taxes and "donations" to the sovereign. Extortions from them were particularly pressing in the inter-regnum between dynasties and between various rulers in the same dynasty. When the author turns to "counting the Jews in Marrakesh" (Chapter Two, pp. 39–70) and calculating the respective Muslim and Jewish space in the Red City (Chapter Three, pp. 71–107), this is an extraordinarily detailed nitty-gritty of Jewish life in the mellah, where Jewish crafts, modes of life, demographic fluctuations, temptations/pressures to convert into Islam, and the mutual fears and suspicions from the others' space, mark the boundaries of uneasy and generally miserable coexistence between the host Muslim culture and the guest Jewish culture. Unlike other writers who either lent prominence to the Jewish existence under Islam or idealized the lot of the Jews under "tolerant" Islam in the maghrib, Gottreich produces an amazingly balanced study where both the rare moments of harmony and the extremes of abuses and humiliation can be comprehended in their context. Marrakesh was also the urban center of a vast rural hinterland, which meant that the mellah, together [End Page 195] with the rest of the city, became a focus of attraction to a medley of Arab, Berber...

Social survey on the road traffic noise effect on the quality of life in Moroccan cities

Because of the fast growth of the urbanisation, the noise road traffic causes annoyance, and a wide range of negative effects on the health in many Moroccan urban areas. This problem becomes so serious that it is necessary to develop an adequate global noise policies, regulations, and laws. Unfortunately there is a lack of sufficiently technical, scientific, and social data allowing a precise evaluation of this pollution. The objective of this work is to complete our preliminary social survey and make a further step in the evaluation of the Moroccan urban community response to road traffic noise. The questionnaire used contains 55 closed and open questions and was performed using the ISO‐15666 recommendations. The sample was composed of 1200 adults chosen randomly in Rabat, Sale and Tetouen cities. The targeted population consisted on persons of both sexes of 18 and more years old. According to the road traffic condition in Moroccan cities, results were analysed and compared with those obtained in several European cities.

Mapping Moroccan Literature: The Spatial Practices of Modernity in 'Abdelmajīd Ben Jallūn's Fī al-Tufūla

AbstractThis article addresses 'Abdelmajīd Ben Jallūn's 1956 autobiographical novel Fī al-Tufūla from the perspective of the spatial theories of the French cultural geographer Henri Lefebvre. Ben Jallūn spent his early childhood in England and brought the sociospatial practices of 20th-century Britain—what Lefebvre would term "abstract space"—to Morocco with him, where he encounters a profoundly different set of sociospatial practices. The paper describes these Moroccan practices and defines them as "labyrinthine space" by examining the differences Ben Jallūn's childhood alter ego encounters when trying to make his way through the city and receive an education. As he grows into adolescence, Ben Jallūn adapts to the labyrinthine spaces of traditional Islamic culture in Morocco and creates a hybrid space of his own; this enables him to have a bird's-eye view of the nascent Moroccan literary scene. He uses this space and the perspective it provides him to create a map of Moroccan literature and in effect creates the idea of "Moroccan literature" as opposed to literatures by authors from various Moroccan cities. Yet this act is itself a political act, an accrual of power to Ben Jallūn.

The attributive possessive in Moroccan Arabic spoken by young bilinguals in the Netherlands and their peers in Morocco

Moroccan Arabic has two competing syntactic constructions for possessive marking: a synthetic one and an analytic one. The distribution of these constructions is investigated in semi-spontaneous narratives (frog stories) from four Moroccan cities and from the diaspora community in the Netherlands. This distribution is found to depend very much on the individual lexical items that head the construction, and on the form of the dependent, pronominal dependents favouring the synthetic form. Regional variation in Morocco is linked to the sociolinguistic history of the regions. The northern town of Tangier, where language contact with Berber (and Late Latin) had the greatest impact on the formation of Arabic dialects, shows the greatest preference for the analytic genitive. The immigrant community in the Netherlands shows an increased preference for the analytic form in comparison with their peers in Morocco. This concerns possessives with NP dependents in particular, which suggests a direct influence of Dutch as the socially dominant language.

La novela autobiográfica de Mohammed Chukri como fuente para una etnografía de la pobreza urbana en Marruecos

The Naked Bread was the first novel written by Moroccan writer Mohammed Chukri. The author himself has described it as an autobiographical work, for it narrates the misadventures of a kid from the rural Rift migrating with his family to Tangiers, where they settle in a slum. The novel illustrates the passing from rural poverty to urban destitution in the Morocco of the Spanish Protectorate. By analyzing the novel, Castano Madronal discusses the validity of literary works as suitable sources of ethnographic data for the social conditions reigning in the underprivileged areas of Moroccan cities. A parallel can be established with current rural migration to urban areas and to countries north of Morocco. The analysis builds upon the hypothesis of an ethnoliterature that draws from literary sources to approach the social reality ethnographically. Ethnoliterature can be a useful source for cultural knowledge prior to ethnographic study. It can also be a tool for cross-cultural comparisons and the anthropological analysis of social communities.

Changing Israeli Landscapes: Buildings and the Uses of the Past

Cultural AnthropologyVolume 8, Issue 3 p. 370-387 Changing Israeli Landscapes: Buildings and the Uses of the Past Alex Weingrod, Alex Weingrod University of the NegevSearch for more papers by this author Alex Weingrod, Alex Weingrod University of the NegevSearch for more papers by this author First published: August 1993 https://doi.org/10.1525/can.1993.8.3.02a00050Citations: 11AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Citing Literature Volume8, Issue3August 1993Pages 370-387 RelatedInformation

The “five percent rule” for improved water service: Can households afford more?

Results of household willingness to pay surveys in five small Moroccan cities reveal that respondents would pay 7 to 10% of total household expenditures for individual water connections and subsequent commodity charges despite already having reliable and free standpost service. The study also illustrates that relatively low cost, rapid and reliable survey techniques to learn about water demand characteristics are possible and, therefore, should routinely be incorporated into the planning for all developing country water projects.

Women on Folk Medicine: Judaeo-Arabic Texts from Sefrou

THE ART OF FOLK MEDICINE based primarily upon the use of simples is still normally relied upon by the majority of common people in Morocco, as elsewhere in the Muslim world, for everyday ills as well as for more serious afflictions, including those of a psychosomatic nature. Most of the basic herbal ingredients used in popular remedies have been standard in traditional Arabic medicine since the Middle Ages and ultimately derive from Hellenistic pharmacology.' However, in addition to elements borrowed from traditional medical practice, Moroccan folk medicine combines supernatural elements from popular superstition such as counteracting the effects of the evil eye and propitiating spirits.2 texts on folk medicine presented here were recorded by the present writer during the summer of 1972 as part of a broad ethnolinguistic study of the Jewish community of Sefrou, Morocco.3 Sefrou (Ar. Sufrt) is an important town in the Middle Atlas foothills, 30 kilometers south of Fez, along one of the principal north-south caravan routes of former times. Sefrou lies in a zone of transition between the Arabicspeaking plain and the Tamazight Berber-speaking hill country. Until the mass exodus of Moroccan Jewry in the early I950s to France and Israel, there was a significant community of 6000 Jews who comprised from one third to two fifths of the town's total population. At the time of the Six-Day War of June 1967, there was still a Jewish community of approximately 600 souls living there. At the time this research was conducted the number of Jews had dwindled to just under 200 out of a total population of some 30,000.4 After the 1973 Arab-Israeli war, 90% of this small vestigial remnant departed-either for Moroccan cities with larger Jewish communities, or out of the country altogether. two dozen Jews who remained in Sefrou in 1980, including one rabbi, are mostly the very old or the very poor who see themselves as having no other place to go. For all intents and purposes, the community is moribund. ' standard work on Arabic medicine is still Lucien Leclerc, Histoire de la melecine arabe (Paris, 1876; repr. New York, 1960), 2 vols. A brief, but up-to-date survey is Manfred Ullmann, Islamic Medicine (Edinburgh, 1978). Many works of medieval and later Arabic pharmacology have been edited and translated. For a traditional Moroccan pharmacopia, see Tuhfat al-Ahbdb: Glossaire de la matiere medicale marocaine, ed. and trans. H. P. J. Renaud and G. S. Colin (Paris, 1934). Of great cognate value is M. le Docteur Fourment and M. le Docteur Roques, Repertoire des plantes medicinales et aromatiques d'Algerie (Algiers, 1942), where many of the popular names of medicinal and aromatic herbs are the same as in Morocco. For the practice of traditional medicine in Morocco, see D. Moran, Considerations sur la me'decine indigene actuelle au Maroc (Paris, 1920); also M. le Docteur Bulit, Notes sur la therapeutique indigene dans le Sud-marocain, Hespe'ris 2 (1922), pp. 322-336. 2 classic work on Moroccan popular religion and folk practices is E. A. Westermarck, Ritual and Belief in Morocco (London, 1926; repr. New Hyde Park, N.Y., 1968), 2 vols. 3 study was carried out under a grant from the American Philosophical Society. I wish to take this opportunity to thank the Society for its support. 4 For a description of the Sefriwi Jewish community at that time, see N. A. Stillman, The Sefrou Remnant, Jewish Social Studies 35 (1975), pp. 255-263. For a detailed historical survey, see David Ovadia, Qehillat Sefrti (Jerusalem, 1974-1975), 3 vols.

Rabat: Urban Apartheid in Morocco

Making provocative use of the term apartheid, Janet Abu-Lughod argues that French colonial policies in Moroccan cities effectively segregated Moroccans from Europeans. Focusing on Rabat and drawing upon unpublished data from the 1971 census of Morocco, she documents the results of this segregation. Originally published in 1981. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Side effects and toxicity in the combined regimen of thiacetazone and isoniazid in Morocco

In this study, by using the acquired data from Meteonorm, we used two empirical models developed in literature to predict direct, diffuse and global solar radiation fluxes. Solar radiation intensity of Agadir, Al Hoceima, Beni Mellal, Casablanca, Er-Rachidia, Essaouira, Fes, Ifran, Kenitra, Larache, Marrakech, Meknes, Melilla, Nador, Ouarzazate, Oujda, Rabat, Safi, Sidi Ifni, Tangier, Taza, Midelt, Tetuan and El Aaiun cities is predicted. In order to evaluate the day by day performance of these models, a statistical analysis was performed by using several statistical indicators of mean absolute bias error, root mean square error, normal root mean square error, test statistic, standard deviation and coefficient of determination. The results obtained are acceptable and they gave a good approximation between the estimated and the measured values. The daily solar radiation intensities predicted in this study can be used in the design and estimation of the solar system performance in all Moroccan cities and in other locations of similar climate conditions.