As an example, sometimes people refer to mental health problems as the consequence of being possessed by a demon or of result of an evil-eye spell. There is a factor that Saudis are more well-to-do than Moroccans and magic can be used to remove those blessings (of wealth) if (maids) dislike them,” Umm Omar says. “Saudi women are used to feeling superior over maids, and in some cases look down on them. Moroccan women do not like to be pushed around and will defend themselves. My experience with Moroccan and Saudi women is they both like to be in charge of the household and are naturally bossy.” Mausoleums are deeply rooted in the history and culture of Moroccan society. They are known as symbols of Moroccan culture and a source of pride for many Moroccans. The government allocates considerable financial funds that aim to preserve and restore these mausoleums. Practically all the cities or villages in Morocco have their private mausoleum, and usually, their presence is related to the history of this region. Many Moroccans believe that the individual buried in these graves is a saint and will realize their dreams. The issue of visiting sepulchers in Morocco is mysterious. The reasons behind frequenting these mausoleums differ from one person to another. This topic is challenging to study in Moroccan society. The diversity of data is confusing as the sensitivity of this topic needs accurate analysis. Mausoleums are spiritual, social, financial, and therapeutic spots for Moroccans.

This literary form draws on the cafe culture embedded in the public squares densely peppered throughout Moroccan cities; in these spaces intertwine all varieties of social interaction and engagement. Perhaps it draws even more specifically on Marrakech and its beating heart: Jemaa al-Fnaa Square, whose very name teases multiple meanings. There is “death” or “to perish,” and then there is “dissolution into the divine” (two meanings attained if the wordi is read as لفَناء/al-fanaa). It can also mean “courtyard” or “mosque square,” a space that pulls together the people of the city (if read as الفَناء /al-finaa). Illuminating these many different meanings of the square’s name alone saves us the trouble of explaining its effects on the literature that surrounds it. At the time, she was working for Moroccan Exchange, an organization that brings American students studying in Spain to Morocco. She was taking a group of students from the Syracuse University Lerner Center for Public Health Promotion to observe different health services, both traditional and medicinal, in Morocco. In Tiflet, a small town in northwestern Morocco, Fatima fiddles with the beads between her fingertips as she tells the customer her future in a secluded room located in the corner of her house. She wears bright pink pajamas concealed by a flimsy old cloth to connect with the Djinn that haunts her. Everything around her, from the tablecloth to the Islamic tapestry behind her, is green. Shrines (known as Qubba or Zaouia ) all over the country, small and big, are the destination of pilgrims that travel to have their wishes for healing and protection fulfilled. By confessing, praying, bringing offerings at the Saint’s tomb they try to get blessings and healing.In fact, 32.9% of Moroccans are illiterate and therefore, religion is taught through word of mouth in some communities. Every Saint have a special gift: the Saint of Rissani cured infertility, the one in Ouezzane cures all bad illnesses, others protect the blind. Other times is the desperate last resource of people that want to find love, get a job or a self-esteem boost. Jemaa al-Fnaa Square, as it exists both in reality and in the writings of Moroccans and foreigners, is a bustling carnival of people, sounds and aromas reminiscent of the atmosphere, movement, and noise of a Fellini film. And yet the square differentiates itself from such films: it predates them (if not the Roman piazzas that feature in them); it is real, of flesh and blood and stone; and its characters include a diverse array of regular spectators, their bodies embraced by the chairs of the surrounding cafes. People converse and run an ongoing commentary on the hubbub of the square: the street vendors, the beggars, the insane, the tourists, and the magicians, prostitutes and readers of fortunes; the performers, storytellers, poets and henna-painters, all of them ringed by an aura that differentiates this particular square’s mob from those of other public squares. For one, there is an ambience lent by its proximity to the al-Kutubiyya Mosque. There is the square’s long history, unwinding from the fifth century (in Hijri years). And there is the great value—both subtle and glaring—of this chaotic, creative intermingling of humans, now listed within UNESCO’s record of intangible world heritage. Despite the illegality of her craft, a 22-year-old shawafa named Miriam said that she didn’t receive trouble from the police and that she even sometimes helps male officers with their personal problems. However, shawafas’ male clients are less frequent and often come to them for assistance with issues like employment and wealth.

Culture Trips are deeply immersive 5 to 16 days itineraries, that combine authentic local experiences, exciting activities and 4-5* accommodation to look forward to at the end of each day. Our Rail Trips are our most planet-friendly itineraries that invite you to take the scenic route, relax whilst getting under the skin of a destination. Our Private Trips are fully tailored itineraries, curated by our Travel Experts specifically for you, your friends or your family. There is a teal lace-like fabric hanging over the entrance that you have to lift above your head to get past. Inside, the walls are white like alabaster, but almost everything else has a leafy hue. There are pine green candles and a repugnant henna concoction spread out across a table covered by a harlequin green cover, couches covered in a dim emerald cloth, green glass rose water bottles, a deep olive Islamic tapestry and other green Koranic posters.in action ، دون ندب أو استجداء للتعاطف وبيع للمظلوميّة لمركز أوروبي –أميركيّ يرفع (كلاميًّا ) شعار المساواة الشكليّة للنساء، ويُسقط (فعليًّا ) مساواة البشر . هنا (في هذه القصص، التي كتب بعضها رجال ) سنجد ملامح نسويّة داخليّة حقيقيّة، مقابل النسويّة الاستشراقيّة الشكليّة الاستعراضيّة التي تحفل بها كثير من الكتابات المنتشرة المترجمة عن العربيّة إلى الإنجليزيّة، تحديدًا لأن بعض من كتبها كان يكتب وعينه على “الغرب “ ، أن يقبل فيه وأن يُترجم إليه، وهذه النسويّة الداخليّة ملمح ثالث قد لا أستطيع تعميمه على الكتابة الأدبية في المغرب، لكن يمكن ملاحظته على أكثر قصص هذا الملف . Magic and sorcery become popular in the mausoleums in Morocco. Some of these witches pretend to have the ability to heal people from the spells and the harmful “eye”, and people rarely discover that they are impostors and sell illusions. Those witches are dangerous and practice their satanic rituals inside the sepulchers considered in the beginning of its existence to be sacred. She was so clean, quiet and kind, and since she left I have been suffering with workers of other nationalities,” she said, adding that at least the maid spoke the same language and understood Saudi traditions. I walked away laughing that first day in Marrakech with my bottles of oils in my purse…a few hours later I happened to meet my husband. Maybe there really is something to this magic thing? He notes there is a tendency to fight magic with magic, but it’s prohibited. “People should avoid charms, amulets and other things that people have proffered, which has become something of a business in the Muslim world.”

As the war against Hamas unfolds, our unwavering newsroom remains committed to covering Israel's most profound crisis. The truth is that all magic is haram (prohibited) and only leads to bad ends,” Umm Omar told The Media Line. Acts like these, including the abandoned underwear, are common occurrences in shrines dealing with fertility issues in Morocco, despite the fact that explicitly leaving something behind as sexual as underwear is often looked down upon by Morocco’s conservative society. However, since shrines are already a controversial space, these women desperately engage in this act in hopes that it will make their problems go away. Finally, there are Raaqi ’s and Imam ’s, unshakeable believers and men of religion that work to defeat spirits and Jinn’s possessions through prayers (Ruqyah in Islam is the recitation of the Quran), the use of Quranic water, laxative plants and in some cases, cupping and bee stings.

The Dhyanalinga

Less than a full mouth of teeth, white cloth tied on her head, pajamas stained with food from cooking, and a light cloth hastily thrown over her head at the sound of male visitors,” Daley wrote in her blog . After this encounter, the man was disoriented and showed some signs of confusion, however he apparently learned something about the person who cursed him and wasn’t disappointed for having tried an alternative solution to fix one of his problems. Several famous mausoleums in Morocco organize a festival annually, and visitors come from all over the country to attend these celebrations. The time differs from one sepulcher to another, and it lasts between 3 to 7 days. Visitors enjoy and entertain themselves in the various shows. Those shows are spectacular with horsemen, music and dancing shows, storytellers, and games for kids. In addition, they can discover the history of the monuments, their architecture, and the records of the buried bodies. According to the World Morocco News report, shawafa are known to use talisman, herbs and supernatural practices to ward off djinns (spirits) and claim to predict the future. It is very hard to not feel the vibrations in the air and it is fascinating as much as it is scary. Understandably, we’re not able to “translate” these vibrations with our own basic perception but we can’t deny their effect on us. A desert cemetery in Merzouga, photographed by Bjorn Christian Morissen. This file is licensed under the Creative Commons Attribution-Share Alike 3.0 Unported license. The Concept of Magic in the Spiritual Land of Morocco

For international customers: The center is staffed and provides answers on Sundays through Thursdays between 7AM and 14PM Israel time Toll The shortest and most condensed short story of this portfolio is Malika Moustadraf’s “Lousy,” in which we find the square transformed into a room of female detainees in a prison, the din of crumbling childhood memories, and extracts of a conversation with a lover whose fate we don’t fully understand, but whose impact on the narrator is not lost on us. There is no mistaking the magical elements with which Moustadraf concludes her story, leading us to contemplate the transformations impacting our world. It is a world we no longer understand, whose keys we no longer possess. Moustadraf’s story unfurls in a dream-like, or nightmarish, state from which the narrative tries to awaken, to no avail.Morocco is a country that stole the hearts of many travellers, so magic and charming is the energy that this place is emanating. In addition, this process can have an impact on a woman’s judgment in a society where there is a lot of pressure to get married. Women who are unable to find a husband resort to spiritual consultation to solve their problems or simply act as an emotional outlet. Salma, whose real name is being withheld because she fears social stigma, believes that her lover’s mother, who did not want Salma to marry her son, has put a curse on Salma to prevent her from getting married. Even though shawafas have been unable to help her, Salma continues going to them. Ailsa Sachdev spent several months in Morocco on an SIT Study Abroad program and produced this story in association with Round Earth Media, a non-profit organization that mentors the next generation of international journalists. Amal Guenine contributed reporting. This is an undeniable concept here, and here comes the concept of powerful belief, followed by the law of attraction.