“Army” Seasons in Morocco: Traditions That Resist Globalization and Rural Migration

Collective sacrifice, religious activities, collective solidarity, public brokerage, interest in the land and local artistic activities…; these remain the most prominent aspects that we can recall when we talk about the annual “shooting” seasons that still endure in a number of regions of Morocco, especially in the southern rural world, despite globalization, rural migration and the desires of some to break with the traditions of the ancestors.

These seasons are usually organized in the summer as an extended expression of the end of the period of agricultural service of the land, and are attended by locals and immigrants alike, given that they are annual meetings that serve primarily to study development requirements and connect current generations to the land of their ancestors.

These occasions are not purely religious or purely cultural, but rather there is a blending of the religious and cultural aspects embodied in the familiar patterns of celebration, in a way that suits local religiosity and the customs of the region and creates an opportunity for human encounter once a year; it usually extends between two days and a week, for example, at the beginning of which a collective sacrifice is prepared and at the end of which a spectacle with a purely local flavour is held.

Enduring traditions

Khalid Al-Ayoud, a professor and researcher in heritage at Ibn Zohr University in Agadir, said, “The ‘shooting’ seasons are ultimately very old traditions, and their name is derived from the word ‘archers’, because these traditions are linked to the Saadi period or the period of jihad, as it was a period of mobilization and gathering of spirits in order to face various challenges.”

According to Al-Ayoud, who spoke to Hespress, “these seasons have now become a regular annual occasion in a number of Moroccan regions, especially in the rural world, despite the fact that these regions have witnessed a large migration to the cities recently, making it an annual event during which generations are linked to the village, family and relatives.” He continued: “It is very important to point out that those coming from the cities are the ones who specifically finance these community gatherings; and the beginning is always with the sacrifice, which remains a very essential element, and all local individuals contribute to its establishment, each according to his ability, as those who are unable to contribute extensively to the preparation and organization stages,” noting that “one of the most prominent features of this occasion is that it activates the solidarity and collective action called Tiwizi.”

From this perspective, the academic at Ibn Zohr University in Agadir stated that “one of the distinctive points of this annual tradition is that the local population gathers around the foods offered at the time, despite their simplicity, and there is a presence of local products and all the manifestations of welcoming and celebrating those present.”

Another point that Al-Ayoud mentioned is related to the “Tadlalt” ritual, or “brokering around leftover food, for example, or some items for sale that belong to families or simple groups, with whom cooperation is made by giving them the final result of the tanning process, at a time when this occasion is concluded with festive rituals.”

The same speaker went on to point out that “these occasions witness a continuous presence of immigrants from outside the town and those settled in it,” and added: “Today we note the continuation of these rituals in the midst of globalization, as they are still steadfast in the mountainous areas that always remain isolated, embracing language, identity, culture, and everything related to customs, traditions, and best practices.”

Suitable for meeting

Abdelouahed El Asri, a cultural researcher and expert on cultural affairs in mountainous regions, confirmed that “these annual occasions remain distinguished primarily by their contribution to revitalizing collective solidarity among the local population in the douars and hamlets, where there is interest in studying the shortages that the region suffers from, in terms of infrastructure and the provision of potable water, for example.”

Al-Asri told Hespress that “these seasons remain an occasion for the annual meeting between individuals residing in a certain area, while preparations are made to hold this activity throughout the year, and its date is set in July or August, as they are linked to the season of the return of immigrants residing in cities in particular,” stressing that these “shooting” seasons “remain a tradition that has been passed down and continues for centuries despite all the life and demographic changes.”

Recalling other aspects of this occasion, the speaker considered that “there is a major observation related to the combination of the religious and cultural ‘shooting’ seasons, in a way that does not make the religious overshadow the cultural or fall outside the calculations; for example, during the first days of the occasion, which lasts for a specific number of days, the sacrifice is performed and the necessary wise remembrance and rituals of a purely religious nature are performed, before the events of the event are concluded with singing and cultural celebrations related to the traditions and customs of the people of each region separately.”

The same researcher also explained that “this characteristic linked to the combination of the religious and cultural aspects, within the framework of what is related to the nature of local religiosity that contradicts any fanatical tendencies, is one of the most prominent features of the shooting seasons that contributed to the locals’ adherence to it in a number of regions,” before confirming that “the appreciation of the residents of a number of regions of Morocco for these traditions that they inherited from their ancestors is what made them ensure their continuity to the present day despite the challenges of globalization and rural migration that has increased due to drought.”