Women

December 14th, 2013  |  By Round Earth Media

Women Provide “Spiritual Security” In Morocco

Moroccan women walk past the Hassan II mosque in Casablanca February 24, 2011. REUTERS/Pascal Rossignol

At Round Earth Media, we teach students to produce great journalism about important global issues. But that’s not all. When a student story is exceptionally good, we help students publish and broadcast their stories and photographs in top-tier media – like this story by student Samantha Harrington, which was published by Reuters.

Our pioneering program in Morocco, in partnership with SIT Study Abroad, resulted in student stories placed in major media outlets in the United States. Proof positive that undergraduate students can produce journalism of the highest professional and ethical standards, while receiving a powerful experience in cross-cultural learning.

| By Samantha Harrington

Boots on the ground, drones in the skies, and government surveillance of electronic communications have become standard American tools for warding off extremist violence. The Kingdom of Morocco has armed itself with a dramatically different weapon: using the soft power of religious women to quell violence before it happens. They call it “spiritual security.”

After 9/11 shook the world, Moroccan leaders began to think, “It could happen here,” and it did. In 2003, a dozen suicide bombers with ties to al-Qaida blew themselves up in Casablanca, Morocco’s economic center. Now the country knew firsthand the trauma of terrorism.

In response, Moroccan leaders came up with an idea dedicated to foiling religion-based violence by using religion itself. In 2006, under the leadership of the Moroccan Ministry of Islamic Affairs, the mourchidat program was born.

Sanae Elmarouani, 23, already holds a Master’s degree in Islamic studies.  But she’s happy being back in class at Dar al Hadith al Hassania, studying in a prestigious program to prepare her for a vocation in religious service as a spiritual guide.  Her school is a small, ornately decorated building in Morocco’s capital city of Rabat where men train to become imams, Islamic priests, and now ––since 2006 –– women prepare to become their female counterparts, mourchidat.

The setting for this unique school, its high ceilings intricately carved and tiled, is rich in Moroccan tradition.  The goal of the program is similar. When asked how women with religion as their only weapon can possibly expect to beat back the forces of radicalism, Sanae is confident.

“Our religion in general forbids extremism. So the program is like a representation of Islam. The role of mourchidat is to unify the constants of the Moroccan nation.” She cites the guiding principles as honoring the King, who is commander of the faithful, and adherence to the Maliki doctrine and Ashaarit creed, approved by the Islamic Ministry and taught at her school.

The daughter of an imam, Sanae was a teacher in a mosque when she heard of the mourchidat program. She moved quickly to get her application in and felt lucky when she was accepted.

The program is meant to promote women’s rights, giving Moroccan women unprecedented opportunity and authority.  Their work takes them to all parts of the community.

“We work in mosques,” Sanae says.  “We work in prisons, hospitals, and we teach and lead women in all parts of their lives.”

A SELECTIVE PROGRAM

She and her peers at Dar al Hadith were selected from a large applicant pool. The program is selective. In order to be admitted, women must hold university degrees and be able to recite sections of the Qur’an from memory. Students take a variety of courses, with the main focus on religious training. But in the real world, helping people deal with anger, disappointment and pain, their classes in communication and psychology will be useful. “I’ll use body language first,” Sanae says.

After graduating, Sanae will likely be placed in one of the many mosques that dot Morocco’s cities and countryside. She will use the Islam that she has learned at Dar al Hadith in all aspects of her work, teaching values of respect and tolerance and diffusing extremist thought.  She will lead circle discussions and answer questions about faith but she will not be allowed to lead men in prayer.

In some ways, mourchidat can be compared to Catholic nuns. Both are religious women connected to organized groups. Both start from a place of personal spiritual commitment and apply their advanced studies to the needs of their faith communities.  But since they are women practicing in male-dominated cultures both have limits to their religious leadership. Religious orders of nuns are subject to Church hierarchy and Catholic women are denied access to the priesthood. Mourchidat –– although trained to perform the same duties as imams –– are not allowed to lead men in prayer.

Sanae Elmarouani is one of 50 women in her program. Another 150 participants are men studying to be imams in a parallel program.  Mourchidat take an additional course which focuses on women’s issues like marriage and dress. Using this broad portfolio, the mourchidat bring traditional Islamic values to their duties at the mosque. Program creators see their presence as a way of keeping radical forces at bay and providing “spiritual security.”

“[Spiritual security] simply refers to saving people from the different currents that may end up…throwing them into the hands of the people they’re not supposed to deal with,” says Khalid Saqi, Assistant Director of Dar Al Hadith Al Hassania.

The extremists Saqi speaks of, the ones that people are “not supposed to deal with,” are those whose unbending ideologies morph into social destruction and who bring others along with them. Before the 2003 suicide bombings, religious extremism wasn’t a prominent cause for concern in Morocco. But after Casablanca, the government began to take preventive action.

“We were dealing with a kind of people, a kind of ideology …that in some cases we were not even aware of and then all of a sudden they surged out of nowhere and we were facing a phenomenon that had to be dealt with,” said Saqi.

Farah Cherif D’Ouezzan, Founder and Director of the Center for Cross Cultural Learning in Rabat, says that the program is effective in promoting the “spiritual security” Saqi speaks of and directing ideological power away from fundamentalist sects.

“I think it’s filling that gap that only Wahhabis and Salafis were filling—the gap that people needed someone to explain religion to them –– especially in a country with so much illiteracy and where religion is such an important part of culture. In the past you either had to follow the Wahhabis or Salafis or you were not Islamic,” said Cherif.

Both the Wahhabi and Salafi movements practice strict, uncompromising forms of Islam which have often brought them into conflict with Western values. While these strands of Islam are not always violent, the intolerance they practice can lead in that direction. The 2003 Casablanca suicide bombers were self-procalimed Salafis linked to al-Qaida. Another violent attack, this one in 2011 in Marrakech, “was not connected to any organized terrorist groups,” the US State Department’s 2012 Country Reports on Terror states, but the Moroccan Ministry of the Interior described [the bomber] as a Salafist and an admirer of al-Qa’ida.”

In the official Islam of Morocco, the King is the commander of the faithful and moderation is the style of religious expression. The preferred religious code is the Maliki School of Jurisprudence which is also practiced in many nearby countries with positive relationships with Europe and the US. The Maliki school takes a traditional approach to Islam and is heavily based in the lives and actions of those who lived close to the Prophet Muhammad. The mourchidat are trained to use the official Maliki Islam.

MOURCHIDAT PROGRAM DRAWS SOME CRITICISM

While the mourchidat program is well liked, it does have critics. Skeptics of the counterterrorism aspects of the program point out that the 2011 bombing in Marrakech occurred well after this program had been established. Other critics are women’s rights proponents who claim that the mourchidat program hasn’t fulfilled its promise of improving the lot of women—that it doesn’t go far enough.

Asmae Lamrabet, one of Morocco’s leading female Islamic scholars, voices those concerns. She is the Director of the Center for Women’s Studies in Islam in Rabat which is associated with the Rabita Mohammadia, Morocco’s main organization of Islamic scholars. Lamrabet recognizes that the program has benefits, but has not yet seen real gains being made for women in Moroccan society.  Islamic tradition holds that men and women are equal, she says. But where is the equality in Morocco today?

To make her point, Lamrabet cites a seventh century Islamic scholar— Aisha, the Prophet Muhammad’s youngest wife –– one of the most respected Islamic scholars in the years following Muhammad’s death. Aisha was integral in spreading Islamic thought and unafraid to speak out.  She publicly disagreed with misogynistic teachings of the powerful Calif Omar. Her example endures to this day. Lamrabet says Aisha’s courageous voice is heard as a powerful call to  Islamic feminists across the world.

Lamrabet calls the Islam that mourchidat are taught at Dar Al Hadith Al Hassania “very official, traditional, classical and orthodox, there is no progressive ideal in this kind of speech.” To achieve its goal of expanding women’s rights, Lamrabet wants the program to encourage women to think independently rather than strictly follow government teachings.

“[The mourchidat] are going to transmit all the patriarchal messages –– the same message, the same traditionalist message. Yes, we have women in the mosque now, but it’s not a very big deal. We have to do more.”

While its achievements may not seem enough to Lamrabet and other critics, the program is popular. It provides a way for educated women to contribute to social change, for themselves and the communities they serve. Although only 50 women are admitted each year, applications have increased dramatically. In 2009, according to the US Embassy in Rabat, 800 women applied for the 50 seats.

PROGRAM SPREADING TO OTHER ARAB COUNTRIES

Other Arab countries are getting interested as well. Moroccan mourchidat have traveled to the United Arab Emirates to help train Emirati mourchidat, and Saqi has heard reports that an Algerian mourchidat program is in the works.

Even as the model it provides is being replicated elsewhere, the effectiveness of the mourchidat program has not yet been documented.  No research has been conducted to collect data on its real impact.  The US State Department, however, has bought into its anecdotal success, using supportive language in its 2009 Country Report on Terrorism. In that document, Morocco was commended for continuing, “the pioneering experiment…of training and using women as spiritual guides.”

Sanae Elmarouani, looking at the upheaval in the world, particularly in nearby countries of the Middle East, understands the expectations that she and other mourchidat will carry on their shoulders. But she has faith, education, and the role model of her late father, the imam, to guide her. She is optimistic and self-assured.

“I adore my job because it has two gains: one for life and one for an afterlife with God,” she says.

Khadija Boukharfane contributed reporting.

 

June 4th, 2013  |  By Mary Stucky

Morocco Slow on Women’s Rights: More from Round Earth’s NextGen Journalists

The offices of the women’s advocacy group Al Amane in Marrakesh. Observers say that any changes will not mean much as long as there is not an independent judiciary to apply the law. Photo: Alice Urban

The girl at the police station in Marrakesh said she was not sure how old she was, 13 or maybe 14. Sitting on a chair in the unit that processes youth cases, she told a chilling account of being gang raped, and said she had no relatives willing to shelter her.

That’s the reality for many women in Morocco, according to a story in The New York Times produced in collaboration with Round Earth Media.  Grad student and Round Earth Media NextGen American reporter, Alice Urban, contributed reporting to this important untold story, written and reported by Moroccan reporter Aida Alami, another NextGen journalist affiliated with Round Earth.

It’s partnerships like that between Alice and Aida – mentored by Round Earth’s veteran reporters — that define our mission and our work.

”I think that true partnership adds a great integrity, understanding, and cooperation to producing a quality piece of journalism,” said Urban.

Here’s another story of special interest to our Minnesota friends, written by Alice with mentoring from Round Earth’s veteran journalists.

February 22nd, 2013  |  By Mary Stucky

Soultana: ‘The Voice of Women’ Raps in Morocco

Soultana in concert. PHOTO: Shalea Harris

This week marks the two-year anniversary of Morocco’s version of the so-called Arab Spring. It didn’t unseat a dictator. But, tens of thousands of Moroccans took to the streets demanding democracy. Morocco’s powerful King diffused the protest by offering a few reforms. But little has changed for most Moroccans – especially the country’s young people. Many have found their voice in rap music.  From Morocco on The World, with stunning photos by student photojournalist Shalea Harris.  The latest from Round Earth Media’s groundbreaking collaboration with SIT Study Abroad.   Click HERE to listen and view the photos.

January 8th, 2013  |  By Mary Stucky

Mexico Aims To Save Babies And Moms With Modern Midwifery

The United States and Mexico share deep personal, economic, geographic and cultural connections, but understanding – on both sides of the border – is often limited by stereotype and media exaggeration. Round Earth Media is out to change that.  We launched in 2005, with a bounty of stories from Mexico, supported by a grant from the W.K. Kellogg Foundation.  Now, in a groundbreaking new collaboration, Round Earth Media is pairing young American and Mexican journalists, to produce powerful, untold stories from Mexico, stories rich in place and humanity.  These stories, broadcast and published in top-tier media, are reaching huge audiences in both countries.

American journalist Monica Ortiz Uribe (in photo with mic) and Lillian Lopez Camberos, a Mexican journalist, interviewing in Mexico for the story they produced in partnership.

Round Earth Media’s new Mexico Reporting Project is supported by a grant from the John D. and Catherine T. MacArthur Foundation.  The focus of these stories: important but little known or commonly misunderstood aspects of life in Mexico.

Click HERE to listen to Monica Ortiz Uribe’s story about midwives in Mexico, broadcast on NPR’s Weekend Edition. Good maternal health care is a challenge in many parts of rural Mexico. Maternity hospital wards are often overcrowded and caesarian sections are routinely scheduled, rather than allowing time for the natural birth process to take place. But this August, in the rural state of Guerrero, the Mexican government opened its first maternity hospital with trained, professional midwives to help alleviate these problems. We pay a visit to Guerrero and see how these new developments are making giving birth easier for women.

July 19th, 2012  |  By Round Earth Media

Moroccan women build land rights movement

Moroccan women attend a rally during International Women's Day in Rabat in 2011. The poster reads 'We are denied the rights to our land'. Women across tribal areas are seeking changes in laws that would allow them to inherit family land. | Photo by ABDELHAK SENNA/AFP/Getty Images

At Round Earth Media, we teach students to produce great journalism about important global issues. But that’s not all. When a student story is exceptionally good, we help students publish and broadcast their stories and photographs in top-tier media – like this story by student Stacy Wheeler, which was published in GlobalPost (with reporting assistance from her Moroccan partner, Oumaima Azzelzouli.

Our pioneering program in Morocco, in partnership with SIT Study Abroad, resulted in student stories placed in major media outlets in the United States. Proof positive that undergraduate students can produce journalism of the highest professional and ethical standards, while receiving a powerful experience in cross-cultural learning. (more…)

June 29th, 2012  |  By Round Earth Media

Lesbians in Morocco: Should we stay or should we go?

In Morocco, coming out is a choice that could destroy lives. Typical social behavior for women includes close physical contact, as pictured above, but gay women often must leave to start again elsewhere or stay and live in silence. | Photo by Marie von Hafften

At Round Earth Media, we teach students to produce great journalism about important global issues. But that’s not all. When a student story is exceptionally good, we help students publish and broadcast their stories and photographs in top-tier media – like this story by student Marie von Hafften, which was published in GlobalPost.

Our pioneering program in Morocco, in partnership with SIT Study Abroad, resulted in student stories placed in major media outlets in the United States. Proof positive that undergraduate students can produce journalism of the highest professional and ethical standards, while receiving a powerful experience in cross-cultural learning.

| By Marie von Hafften

RABAT, Morocco – In Morocco, often considered one of the most liberal Muslim countries, affection between women is common. Girls loop arms, stroll hand-in-hand and sit cuddled together. But when this affection becomes romantic and women want to live openly as lesbians, Morocco’s acceptance abruptly stops.

“Lesbianism is not a good thing. Our God does not allow us to do something like this. It is haram,” said Hasnae Krimi, 22, a linguistics student at Rabat’s Mohammed V University, who believes that sickness and natural disasters are increasing as a warning to reject homosexuality. Most people in this Islamic country respond in similar fashion: Homosexuality is haram, prohibited by God.

Even after the Arab Spring, as demands for democracy and human rights ripple through North Africa, homosexuality is still an island unchanged, officially illegal and too taboo to be discussed openly. Moroccan author Abdellah Taïa, who has written a new book about growing up gay in the Arab world, lives in Paris for fear of reprisal in the country of his birth.

Under Moroccan law, committing “lewd or unnatural acts with an individual of the same sex” is punishable by six months to three years in prison and a fine ranging from 120 to 1,000 dirhams (about 14 to 117 USD). Algeria and Tunisia have similar bans. There have been no reports of women arrested in violation of these laws in Morocco, perhaps because experts say it’s rare for a lesbian to be open about her sexual orientation.

Moroccans Sarah and Maria, both 20, have been a couple for more than a year. Both asked that their last names not be used because of the stigma and legal implications attached to being a lesbian in Morocco. Though Sarah now attends a university in France and Maria is studying fine arts in Casablanca, they spend time together whenever they can.

Maria says she’s known she was a lesbian since she was 12 years old, but Sarah struggled when she began having feelings for Maria. “I wasn’t ready to understand how you can love someone that has the same gender,” she said. Now Sarah confidently pronounces, “I am lesbian.”

Sarah and Maria met online. A mutual friend teased Sarah about not knowing Maria because Maria lives in Casablanca where Sarah has many friends. Sarah added Maria on Facebook, planning to delete her later. Instead the women began messaging each other. To meet in person, Sarah flew secretly to Tunisia where Maria was studying abroad, telling her parents she spent the weekend studying with friends.

Neither woman’s family knows of her sexual orientation, but Sarah and Maria did tell some friends and colleagues they are lesbians — and lost friends as a result. Sarah said her ex-boyfriend physically attacked her in the street three times in one week because he was ashamed that she dated a woman after him. “We cannot rely on the police,” Sarah said, adding that if she reported the attacks, her former boyfriend “could tell the police that we are lesbians.”

Behind the law against homosexuality is religion, said Dr. Abdessamad Dialmy, a professor of gender studies at the Rabat’s Mohammed V University and one of the leading researchers of sexuality in Morocco. “For the majority of Moroccans, homosexuality is a sin because it is rejected by Islam,” he said. “If you have sex outside marriage, it is less condemnable than sex among the same sex. The first one is only a sin, not abnormal. Homosexuality is seen as a sin and abnormal.”

Moroccans grow up with strong attitudes about gender roles. “Like we say in Arabic, I need a back to stand on. [As a woman], I’m weak,” Krimi said seriously. “I need someone to support me, not someone who is just like me. If I am with a girl, I don’t think it will work.”

The societal pressure to get married, Dialmy said, is extreme. Marriage is often the central life event for men and women. “It is not a choice,” he said, adding that homosexual women often end up marrying men, sometimes gay men, and keep their true feelings suppressed or secret.

Sarah said she has come across women on the online forum LGBT Maroc asking for advice on how to become heterosexual. She knows others who gave up their religion because “so many people tell them they cannot be both gay and a Muslim,” Sarah said sadly.
Sarah and Maria believe that being Muslim and being lesbian are not mutually exclusive. “I think that it is a question of interpretation,” Sarah said. “For us, love has no sex. There is no limit to love in our religion. For us, there is no limit for love.”

Nothing in the Qur’an offers any help. There are verses that condemn male homosexuality, fornication and adultery but nothing in Islam’s main text addresses lesbianism, said Dialmy. There is a hadith (a saying of the Prophet Mohammed) that condemns sexual acts between women, though it’s debated as to whether the Prophet really said this.

“We are the concrete example that we can be lesbian and Muslim at the same time,” wrote Sarah and Maria in a follow-up email. “We pray, we fast during the Ramadan month, and so on. We don’t have different beliefs from other Muslims; we just have the beliefs that every Muslim should have: what we read in the Qur’an and not what we imagine.”
Despite the pressures on lesbians in Morocco, there are signs that things might be changing. Sarah points to a growing community of support. True, it exists largely online, but internet forums such as LGBT Maroc and Lesbiennes du Maroc may help individuals feel they are not alone.

Perhaps more significantly, the government unofficially tolerates Kif-Kif, the only organization advocating for LGBT rights in Morocco. Kif-Kif’s main office sits across the border in Madrid, and its visibility is limited to low-profile conferences and Mithly, a new publication, distributed quietly, that features LGBT voices. Established six years ago, Kif-Kif has sought unsuccessfully to become a legal association in Morocco.

Still, worldwide consideration of gay rights and the increase of media with lesbian characters may be inspiring some societal acceptance in Morocco, especially among affluent young people.

“That’s okay, for me, lesbianism. It’s freedom, it’s part of being human, to choose what they want,” said Abdelaziz Liasse, 24, a psychology student at Mohammed V University in Rabat. He advocates for what he calls “smooth lesbianism” — being secretive about one’s sexual orientation. “It is a fact that it is existing, but we cannot admit the existence of lesbianism [in Morocco’s Islamic society],” Liasse said. Openness would create what he calls an “explosion” of chaos in a society that does not accept homosexuality.

A “don’t ask, don’t tell” mentality appears to be growing. Meryem, 28, who also asked that her last name not be used, dated another woman for two years. She never discussed the relationship with her parents, but they seemed to know anyway.

“They’re more or less open-minded, so I used to tell them about my boyfriends,” she said. “At a certain time I stopped talking about men and they didn’t ask for the reason because I think that they understood.” Meryem’s parents never brought up her sexual orientation. “They prefer hiding the reality even from themselves,” she said.

Posters online at Lesbiennes du Maroc acknowledge this attitude with an oft-repeated saying: “To live happily, live hidden.”

Zineb, 22, who also preferred not to give her last name, is a linguistics student in Mohammed V University. She experimented herself, kissing a girl when she was 16 years old. She knows other women who did the same thing, whether out of attraction or curiosity. “I have some bisexual friends, or at least friends who have tried kissing girls. They are curious to experience a new thing. [And] some girls are attracted to girls so they want to kiss them — not just for experience!”

Zineb is convinced that most lesbian and bisexual women eventually marry men. “It’s easier and you are more accepted by society,” she said. “If you want to go out of your parent’s house, you have to marry.” She doesn’t believe that gay marriage will ever be legal in her country.

It is a reality Sarah and Maria live with every day. “Sometimes we have to forget our professional dreams for our private dreams,” Sarah said. “We want to have a communications agency in Morocco, but if we want to live together and feel safe, to marry, to have children, and so on, we cannot live here. We don’t really know what we will do.”

“We are watching the American movies and series like “The L Word,” and we are just dreaming to have this life, but we can’t,” Sarah continued. “We just want to be free and safe. Maybe we will live in a country where there is the possibility to be together. I want to live here, but I have no security. I have to live in another country, not my country. I am Moroccan, but I cannot live in Morocco.”

This story was published with reporting assistance from Yousra El Hassani.

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June 18th, 2012  |  By Round Earth Media

Rape Victim’s Death Sparks Protest Against Marriage Law in Morocco

Activists from various women's rights associations gather while holding placards as they protest against the suicide of Amina al-Filali, 16, who was forced to marry the man who raped her, in Rabat. | Photo by REUTERS/Youssef Boudlal

In Morocco, a man who has sex with an under-aged girl can escape prosecution by marrying her. Some judges even allow a man accused of raping a girl to go free as long as he marries her. That’s what happened in the case of 16-year-old Amina Filali. (more…)

April 27th, 2012  |  By Mary Stucky

Round Earth Reporting on NPR: The Amina Filali Rape Case and Morocco’s New Islamist Government

Moroccan journalist, Aida Alami

Next Generation Journalism is about partnership – with students both in the U.S. and in the countries where we’re working – and also partnership with early career journalists in-country.  Journalists like Aida Alami, a talented young Moroccan who files for major media in the U.S., including the New York Times.  In partnership with Mary Stucky of Round Earth Media, Alami filed for The World, on NPR, a new outlet for her. Our story is the kind of contextual reporting on a sensational issue that we think is so important.

Click HERE for our story on the Amina Filali rape case and Morocco’s new Islamist government.

April 5th, 2012  |  By Mary Stucky

Fun!

When you see all the fun people have in Sbaa Roudi, it is no surprise they want to stay here.

Photo: Shalea Harris

This soccer game was the first official match by the Sbaa Roudi women, who played against the SIT Study Abroad journalism students.  The match was organized by the local NGO “Development and Solidarity” headed by the female activist Lazar. The village women won in a shoot-out.

Photo: Kirsten Kortebein

The village’s 5K race was billed as a “marathon” to celebrate International Women’s Day. More than 100 women of all ages participated and wore an array of sweats, hijabs, soccer uniforms and even slippers.

April 5th, 2012  |  By Mary Stucky

Life in the Village: Food and More

Photo: Stacy Wheeler

Photo: Stacy Wheeler

But there’s a lighter side to Sbaa Rouadi – sports, festivals and especially food.  Eating local takes on a whole new meaning here. Except for the occasional orange or banana, village residents grow all their own food and even make their own couscous, Morocco’s staple starch. At tea time, tables are piled high with fresh bread, platters of green and black olives and butter from local cows. But although the homemade food tastes delicious, preparing it is no picnic. For the average resident of Sbaa Rouadi, eating local means that food preparation structures much of the day.

Baking bread alone takes rural women up to two hours. Hanan Maghnoui, a seventeen-year-old in charge of her family’s culinary affairs, laughs when asked how many times she bakes bread each week. “I make it every day! What a question. How do you think we eat?” By her estimates, she spends between eight and ten hours a day preparing and serving food, and that’s with the help of a koukout,or pressure cooker.

Hanan has never been to school. “The school teacher here hit my older sister once, and after that I didn’t want to go,” she said. But she learned to read and write at home and she keeps a small notebook with family recipes.

For bread though, no recipe book is required. After she cleans up breakfast, Hanan throws together approximately fifteen cups of flour, a quarter cup of salt and some yeast in a large plastic tub. Little, by little, she adds warm water until the flour mixture becomes a moist dough, called aheen in Arabic. After kneading the dough for fifteen minutes, she covers it with a towel and leaves it to rise.

Unlike traditional American bread, Moroccan khobz is not baked in a pan. Instead, the dough is fashioned into flat circles and baked over coals in a faran, the traditional Moroccan oven.

Photo: Stacy Wheeler

When the oven is ready, Hanan flips the round, flat pieces onto a long sheet of blackened metal with the skill of an Italian pizza chef. Then, she slides the tray into the mouth of the oven and tosses a wet jacket over the opening to help keep the heat in.

The wait is short. After just five minutes, the flat dough has puffed into golden half orbs, slightly brown on the edges. Hanan flips them over and covers the oven opening again. This time, it’s just sixty seconds before she pulls out the loaves, which have grown into evenly browned circles about an inch tall and twelve inches in diameter.

The bread cools for a moment, but Hanan does not have the luxury of watching it. She’s already busy preparing lunch.

While women are in charge of baking bread and preparing meals, men work hard to produce the raw ingredients. Wheat, potatoes, lentils, tomatoes and olives are all grown locally in addition to a wide variety of herbs like mint, which is used for Morocco’s famous tea.

Although most of the village land is dedicated to agriculture, Sbaa Rouadi does not lack for meat. Chickens, which cluck around the front yard of most homes, are a common—and fairly inexpensive—source of protein. They are generally left free to roam, and sometimes families find eggs tucked away inside feed bags or under dense piles of brush. Rabbits are another common source of dinner meat and are often raised to be sold so the family has a small source of cash.

A more common source of cash is milk cows, however.

Each day, Mohammed Maghnoui wakes up just before dawn, at roughly five-thirty in the morning, to milk the cows for the first of two times that day. After wiping their udders clean with some water from a nearby pump, he races to finish the chore before his neighbor—who owns a van—arrives to pick up the 16 gallons of fresh milk. After collecting the entire neighborhood’s milk, the man drives it to nearby Fez, where it is sold to city residents in time for breakfast.

Not all the milk is sold, however, and extra becomes fresh butter, yogurt, and a salty buttermilk drink called leben that is especially popular after Friday couscous.

“The butter is the best in Morocco,” Mohammed says as he spreads it generously on a slab of fresh bread. But he recognizes the tradeoffs. “Work here is hard. Sometimes I work twelve hours a day.” He points to his hands which are creased with dirt and tough from hard field and wonders what it would be like to live in the city. But like most residents, he ultimately insists that the country is the place for him. Stacy Wheeler MORE

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