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Is it possible to bring together Jews of Moroccan origin wherever they may live and convince them to keep in touch with Morocco? This is not merely a question of visiting the country for tourism but, above all, of convincing Moroccan Jews to serve as promoters of Moroccan diplomacy. To achieve this aim, it was imperative to make brave decisions, which is indeed what King Hassan II has done. To give more consistency and significance to the ties of loyalty, the Moroccan state is taking remarkable measures, organising hilloulot (Hb. ‘pilgrimages’), moments of intense spiritual experience evoking a long Jewish presence in Morocco spanning two thousand years.

Homeland/diaspora dichotomies are emblematic of the Zionist philosophy and, as a consequence, also in the common critical annals of long-lasting diasporic ethnicities among Jewish immigrants to Israel. This observation applies in particular to Jewish immigrants from Islamic countries, whose Eastern pre-immigration cultures conceivably contrast with the Western character of the national-Zionist venture. In this article, I focus on MABAT, an Israel-based hometown association of Jews from the former Spanish-dominated area in northern Morocco which, from its founding in 1979, embraced the Zionist notion of homecoming. I show how they came to form their own singular network in Israel, while appealing to their former hometowns, as well as to their emerging centres of diffusion in the Americas and Europe, thereby challenging commonly held assumptions of Israel/diaspora, East/West dichotomies in the annals of Jewish ethnicities in Israel.

Canada’s Moroccan Jewish community is the third largest diaspora in the world after Israel and France. This article introduces Sephardi Voices, a project to collect, preserve and archive audio-visually the life stories of Jews displaced from Arab/Islamic lands and in the process sketches an overview of the resettlement of one Sephardi migration community, the Moroccan to Montreal. Featuring scholars like Joseph Levy, Yolande Cohen and Jean-Claude Lasry, the integration experience of Moroccan Jews into the anglophone Ashkenazi community and the francophone Québécois society is presented, along with their efforts to build a French-Sephardi institutional structure to preserve their heritage. The article highlights the role of oral history and the aesthetics of remembrance as important vehicles to depict how memories are imparted and identities formed. Today, the Moroccan Jews of Montreal are transnationals and proud to add Canadian to their identity chain of Jewish, Sephardi, Moroccan and French.

This paper examines the role played by leaders figures from the Moroccan diaspora as potential instruments of legitimation for the Moroccan state and traditional elites, not just on an international scale and among the Moroccan communities living abroad, but also on a domestic level. Through the case study of specific events that happened to two prominent figures from the Moroccan community in Spain – rapper and songwriter Morad and football player Achraf Hakimi – in 2022, it analyses the legitimation strategies – cooption or coercion – that the Moroccan state employs to ensure that the stance taken in terms of politics and identity, as well as the cultural production, of leaders figures from the diaspora are aligned with its interests and principles at all times.

L’objectif de cet article est d’interroger les pratiques langagières de la diaspora marocaine en situation de contact sur les réseaux sociaux numériques. En effet, les membres de cette communauté en ligne, dans leurs interactions langagières écrites sur ces univers numériques, font preuve d’une ingéniosité remarquable quand ils mélangent l’arabe marocain et le français ; Ils recourent à des marques typographiques spécifiques et changent la langue matrice d’un énoncé à un autre. En outre, ces pratiques langagières bilingues sont le produit d’un métissage entre ces pratiques dans leur forme orale et la technologie qui leur a offert une forme écrite. De ce fait, les données de notre étude seront non seulement les éléments langagiers, à savoir les énoncés, mais aussi des éléments composites qui croisent, des aspects culturel, identitaire, social et technologique.

The aim of this article is to focus on the language practices of the Moroccan diaspora in contact situations on digital social networks. Indeed, the members of this online community, in their written language interactions on these digital universes, show a remarkable creativity when they mix Moroccan Arabic and French; They use specific typographical marks and change the matrix language from one statement to another. Moreover, these bilingual language practices are the product of a crossbreeding between these practices in their oral form and the technology that has given them a written form. Therefore, the data of our study will be not only the language elements, i.e. the statements, but also the composite elements that cross cultural, identity, social and technological aspects.

Moros en la costa literally means “Moors on the coast,” to warn the town's population of the presence of raiders. This is used as the title of this chapter in a pun‐like manner to evoke for the reader primarily two issues. One, make reference to the pernicious Moor/Moroccan slippage, which structures much public discourse about Moroccan immigration in Spain. Two, highlight the widespread impression among a large part of the Spanish population who believe that most Moroccan immigrants arrive illegally on Spanish coasts. The chapter offers a sociological account of the Moroccan immigrant community in Spain, in general, and in Vallenuevo, in particular. It also highlights how these discourses are produced at the complex intersection of anti‐immigrant sentiment, contemporary concerns about security and religious fanaticism attributed to Muslim immigrant groups, and historical anxieties aroused by Orientalist and racialized images of the dangerous Moor invaders of centuries past.

How did four and a half decades of European colonial intervention transform Moroccan identity? As elsewhere in North Africa and in the wider developing world, the colonial period in Morocco (1912-1956) established a new type of political field in which notions about and relationships among politics and identity formation were fundamentally transformed. Instead of privileging top-down processes of colonial state formation or bottom-up processes of local resistance, the analysis in Making Morocco focuses on interactions between state and society. Jonathan Wyrtzen demonstrates how, during the Protectorate period, interactions among a wide range of European and local actors indelibly politicized four key dimensions of Moroccan identity: religion, ethnicity, territory, and the role of the Alawid monarchy. This colonial inheritance is reflected today in ongoing debates over the public role of Islam, religious tolerance, and the memory of Morocco's Jews; recent reforms regarding women's legal status; the monarchy's multiculturalist recognition of Tamazight (Berber) as a national language alongside Arabic; the still-unresolved territorial dispute over the Western Sahara; and the monarchy's continued symbolic and practical dominance of the Moroccan political field.

Increasingly, young people live online, with the vast majority of their social and cultural interactions conducted through means other than face-to-face conversation. How does this transition impact the ways in which young migrants understand, negotiate, and perform identity? That's the question taken up by Digital Passages: Migrant Youth 2.0, a ground-breaking analysis of the ways that youth culture online interacts with issues of diaspora, gender, and belonging. Drawing on surveys, in-depth interviews, and ethnography, Koen Leurs builds an interdisciplinary portrait of online youth culture and the spaces it opens up for migrant youth to negotiate power relations and to promote intercultural understanding.

This article explores the formation and preservation of a distinctive “Moroccan Judaism” ethos, rooted in a connection to the homeland and an idealized Moroccan past. Through an examination of secularism, traditionalism, and modernity in Israel and France, alongside the resurgence of religiosity in secular societies, it assesses the impact of diasporic experiences on the religious practices of Moroccan-origin families in these countries. The argument posits that diasporic sentiments and the allure of Moroccan heritage significantly influence the negotiation and affirmation of religious identities within these families. Rituals and religious practices serve as expressions of this identity, undergoing adaptation and transformation both in Morocco and abroad. Consequently, “Israeli” and “French” approaches to Moroccan Jewish observance reflect distinct socio-political and historical contexts. The analysis draws from five family cases, illustrating a range of experiences within national and transnational frameworks, enriching our understanding of the dynamic interplay between personal narratives and broader social and historical landscapes.