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Saddiq and Marabout in Morocco

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Jews among Muslims

Abstract

The chapter by Norman Stillman, Shusterman-Josey Professor of History at the University of Oklahoma, contributes to the study of Middle Eastern Jewry at two different levels. One is that of Moroccan Jewish ethnography where the chapter treats religious leadership, and describes its unique characteristics. In Jewish Morocco marabout-type leadership, and the associated rituals, are late developments, probably not much earlier than the mid-nineteenth century. Later they gained much saliency, and in latter-day Israel attained major dimensions. In precolonial Morocco, although the potential was there, the phenomenon was far less important. This brief but pithy chapter is commensurate with that situation. At another, and implicit, level the chapter addresses a major problem in the comparative study of Jewish societies. As Stephen Sharot argued earlier in his contribution, Jewish cultures are variously informed, sometimes molded, by the surrounding non-Jewish majority. But beyond this general point, on which historians are generally agreed, there are open questions about the nature and details of this influence, which Sharot indicates, but does not explore. In the present study Stillman compares nuances of difference within a particular cultural trait, that is common to Jews and to non-Jews in the same region. This comparison highlights the limits of Jewish acculturation.

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References

  1. For a brief sketch of the community at that time, see N.A. Stillman, ‘The Sefrou Remnant,’ in Jewish Social Studies, 35, Nos 3–4 (July–October, 1973), 255–63. For an in-depth portrait of Sefrou before the mass exodus of the early 1950s, see R. David Ovadia, The Community of Sefrou, 3 vols (Jerusalem, 1974–1975) [Hebrew].

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  2. On the Hebrew element in Moroccan Judaeo-Arabic, see Wolf Leslau, ‘Hebrew Elements in the Judeo-Arabic Dialect of Fez,’ Jewish Quarterly Review N.S. 36 (1945–1946), 61–78; also N.A. Stillman, ‘Some Notes on the Judaeo-Arabic Dialect of Sefrou (Morocco),’ in S. Morag, I. Ben-Ami and N.A. Stillman (eds), Studies in Islam and Judaism, Presented to S.D. Goitein on His Eightieth Birthday, vol. I (Jerusalem, 1981), 231–51.

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  3. Edward Alexander Westermarck, Ritual and Belief in Morocco I (Repr. New Hyde Park, New York, 1968), 159: ‘Properly speaking, a saint never dies; his body is not subject to decay, he is only slumbering in his grave.’

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  6. For example, J. Goulven, Les mellahs de Rabat-Salé (Paris, 1927), has a brief descriptive chapter ‘Le culte des saints,’ 91–8.

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  24. The shewwāfa told her what everyone acquainted with the girl knew — that she and her fiancé were eminently mismatched.

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  26. In an earlier paper, I was somewhat hesitant to ‘lay too much emphasis on the term used here to designate the Muslim seer, which may be due to no more than the literary style of R. Ben Nairn the pious editor of the collection’. However, I am now convinced that the term mekhāshshēf is used to differentiate clearly between the saddiq and the seer. See Norman A. Stillman, ‘Muslims and Jews in Morocco: Perceptions, Images, Stereotypes,’ in Proceedings of the Seminar on Muslim–Jewish Relations in North Africa (New York, 1975), 24.

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  27. See, for example, the two stories concerning the clairvoyance of R. Hayyim Pinto of Mogador in Abraham Ben ‘Attār, Sēfer Shenēt Hayyim (Casablanca, 1958), 12–13.

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  37. For the literature on this hierarchy, see Goldziher, Muslim Studies, II, 265, note 2.; also Dermenghem, Culte des saints, 21.

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  38. Crapanzano, Hamadsha, 32.

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  39. Dermenghem, Culte des saints, 16.

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  40. For his ideology of sainthood, see S.H. Dresner, The Zaddik: The Doctrine of the Zaddik according to the Writings of Rabbi Yaakov Yosef of Polnoy (London, 1960).

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  41. BT, Sanhedrin, 65b.

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© 1996 Palgrave Macmillan, a division of Macmillan Publishers Limited

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Stillman, N.A. (1996). Saddiq and Marabout in Morocco. In: Deshen, S., Zenner, W.P. (eds) Jews among Muslims. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-24863-6_9

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