Social Life of Maghrib Countries

Maghrib Social Life

The Impact of Colonialism and Orientalism

on the Social Life of Maghrib Countries between the two World (1)

Wars.

By

Dr. Mazin S. Motabbagani

Department of Orientalism, Faculty of Da’wa

Islamic Studies Department- Faculty of Education

King Saud University-Riyadh, Saudi Arabia

1

This paper was presented at the 35th International Congress of Asian and North African Studies,Budapest, Hungary 7-12 July 1997.

Maghrib Social Life

Introduction

The three main Maghrib Countries Tunis Algeria and Morocco

suffered from French occupation, and were influenced by colonization

politically, economically, and socially. An intimate cooperation between

colonization and orientalism was so apparent in the study of the Islamic

Political Movements undertaken previously (1). It was clear, in that

study, that colonization hindered the programs of these movements and

often waged open war against any Islamic activity. It was evident that

Orientalism was not merely an academic or intellectual endeavor; it was

rather a part of the colonial establishment. It was very difficult to

distinguish between Orientalists and colonial administrators. This

situation was not clear to many Muslim Scholars who were not familiar

with the history of colonization (* ).

However, the Orientalists who were not attached directly to the

colonial administration were of much benefit to the colonialists. Their

studies were utilized in expanding the understanding of the colonized

peoples (indigenes). To this effect, Muhammad Arkoun said: “the use of

these studies by the colonial administration was known and popular

particularly in Algeria.”(2)

This paper will focus its attention on the cooperation between

Orientalism and Colonization in influencing the social life in the

Maghrib countries taking into consideration that not all social changes

can be attributed solely to Orientalism or colonization. Many Maghribis

bear their own share of the responsibility in effecting these changes. This

paper will be divided into four parts:

1

Maghrib Social Life

First: The attempts to demolish the social fabric.

Second: The economical situation and its effects on the social life.

Third: Ethics and the social behavior.

Fourth: The case of Women.

2

Maghrib Social Life

First:

The Attempts to demolish the Social Fabric

One of the main principals of colonialism is “Divide and Rule.” This

principal was applied successfully in the following forms:

Firstly: Once the French power established their occupation, they issued

many decrees to break up what was known to be the “shared Property”.

The first decree was issued on July 26, 1873 (1/6/1290H) limiting these

properties (3). Before this decree the French Minister of war had issued a

decree stating: “the expenditures and income of all religious

organizations are to be part of the colonial budget” (4).

However the remaining holdings of land started to be taken by the

French colons when the Algerians were not able to pay the unbearable

taxes imposed by the French authorities, and also due the continuous

confiscation which normally followed any outburst of the Algerians

against the injustices of the occupation (5).

3

Maghrib Social Life

Though these actions taken by the French authorities may seem to

be economical, they have led to great social results. The tribe that held a

common ownership, and then they were deprived of this ownership

because they were not able to reach an agreement on the way to divide

this ownership they had either to leave that land or sell it after the

breakage of the relations, which the French desired. Secondly, these

tribes that lost the ownership of their land moved to live in the cities.

They did not live inside these cities; they rather lived in the outskirts of

these cities in tin houses, which were not even suitable for animals.

These houses were deprived of the basic standards of hygienic

conditions) 6). This is supported by quotations cited by an Algerian from

a French book titled: Will Algeria become French. Stating: “we must

confiscate gradually without mercy all their farms and pasture and we

must impose on them heavy taxes to make it impossible for them to

sustain life. Then they either revolt or join the French army to defend

France” (7).

One of the worst features of the immigration into the cities is the

spread of unemployment among the Maghribis which led the Algerian

Newspaper ‘Al-Najah’ to write: “If you passed through our lanes and

cafes you would find most of us occupied by chit-chat, and gambling

and drinking of alcohol”.(8)

4

Maghrib Social Life

Secondly: the French authorities used the Orientalists’ studies as

another method to destroy the unity of the unity of the social fabric. This

is namely the issue of Berber and Arabs. The Colonial scholars and the

Orintalists started writing about the differences between the Arabs and

Berber. They claimed that the Berber were converted to Islam after great

resistance. They also claimed that the Berber resented Islam in the same

way they resented Phoenician, paganism, Roman, Jewish and Christian

worship (9). Even when the Orientalists admit that, the Berber had

become Muslims they raised doubts about their sincerity. They added

that the Berber Islam had always been influenced by their own special

situations (10). Andre Dirlik clearly stated “in the Maghrib, it is not the

Berber who had been Islamized as much as Islam that had become

berberized (11).

The Algerians as well as other Maghribis were aware of this, as one

Algerian author wrote: “The French policy had planned another approach

that they believed to be successful in their game and that was to spread

differences amongst the elements of the Algerian society. They tried to

convince the Berber that they descend from European descendants, and

that they have their own language that they should not give up and

Berber should be prevented from learning Arabic(12).

Another example of the awareness of the Algerians can be found in

the article published by ‘al-Maidan’ criticizing another Algerian paper

for advocating the French incited propaganda that the Arabs and Berber

are “two distinct nations because each nation had its own customs, creed,

language and nationality”(13).

5

Maghrib Social Life

The political aims of the French to attain full control of the Maghribi

societies were supported by other means such as the support given to the

missionary activities among the Berber. This was directed towards

isolating the Berber from Islam and Arabic. A Catholic journal wrote:

“The Berber are close to the Bible and the Biblical proverbs are similar

to those of the Berber…why shouldn’t the Bible be the center of

communication between the French and the Berber spirit?”(14).

1

Notes and Refrencesمطبقاني - ." ? االستشراق مازن بين العربي المغرب في اإلسالمية الحركة

في". دار .) : واالستعمار جدة واالستشراق االستعمار بين العربي المغربص( 1989الريشة ص .28-15 م

* - This was the case when I submitted my Ph.D. proposal to the faculty of Da’wa in 1987-1988..." .أركونمحمد- 2 في" أوروبا في واإلسالمية العربية األصالة الدراسات )مجلة الجزائر (

األول 4عدد 6مجلد أبريل ( 1397ربيع ص) 1988هـ .98مالجياللي . -3 محمد الرحمن ج .عبد العام الجزائر ديوان الجزائر:( 4تاريخ

: الثقافة دار وبيروت ، الجامعية .299ص) 1982-1402المطبوعاتج -4 ، نفسه ص 3المرجع ;عن 442، Albert Deroulx. Les Edificed Religieux de L'Ancient : نقال

Alger p 44-45..الله . -5 سعد القاسم الجزائرية أبو الوطنية الجزائر:) 3ج.1930-1900الحركة

والتوزيع، للنشر الوطنية .126-125ص) 1983الشركة6- . جوليان أندري . شارل تسير الشمالية وآخرون أفريقيا سليم المنجي ترجمة

: للنشر،( التونسية الدار : 1986تونس والتوزيع، للنشر الوطنية الشركة والجزائر ، . 77،ص 3ط.1976

7 - . عبHاس .فرحات االستعمار . 74ص تاريخ، بدون فضالة،دار المحمدية: ليل8- ". في . " البطالة فشو دليل مقاهينا على االزدحام كثرة الهاشمي الحفيظ النجاح.عبد

.26/2/1348في 85عدد

6

Maghrib Social Life

The French missionaries admitted that the French politics were directed

toward devising a policy not only to divide the Arabs and the Berber, but

it intended to incite hostility between them (15). The missionaries made

use of the elementary, secondary and teachers’ schools established by

the French government. The choice of the Berber districts was no

accidental, it was because these areas- in their views- were less affected

by Islamic culture which was introduced in these areas by the religious

organizations(16).

ص -9 ، سابق مرجع ، .22جوليانستودارد . -10 ج . لوثروب اإلسالمي العالم . :.2حاضر بيروت نويهض عجاج ترجمة

، الفكر .180،ص 4،ط1394دار11 -Andre Dirlik. Abd al- Hamid ibn Badis )1889-1940(:Ideologist of Islamic Reformism and Leader of Algerian Nationalism. Ph.D. Thesis. McGill University, Montreal ,March 1971.p 27 quoting A. Berque,L’epuration de l’Islam’ R.A. XCI,p.264.

12- . الطالبي . عمار وآثاره حياته ، باديس بن الحميد ) :عبد الجزائر( وتصنيف إعداد . للتوزيع الوطنية ص 1968الشركة ،54.

الثاني 24، 2عدد الميدان - . 13 إلى 1937يوليو 4، 1356ربيع دعت التي والصحيفة - صحيفة - هي بزعمها األمتين بين األهالي الفصل ..La Voix des Indigenesصوت

14 - ، األول 8في 3عدد الشريعة مجلة 1933يوليه 31-1352ربيع عن ; نقال المغربمالكاثوليكي.

15 . اآلخر 11م 4جالشهاب - ربيع اإلسالمي) " 1935يوليه 3هـ( 1354، العالم مقال عن م " مجلة- في أفريقيا وشمال الفرنسية فرنسا موا .Le Moisلو

16 - ". في ." بالجزائر المثقفين وتكوين التصنيع سياسة المبارك بن المجلة محمد ، المغربية ديسمبر 27/28عددالتاريخية ;عن 1982، Jean Favret. " Le Traditionalنقال

Lingua Par excess de Modernisme in Archives de Society de Sociology, Tom VIII,1967,pp.91-92

7

Maghrib Social Life

One of the most famous laws enforced by the French authorities was

the so-called Le Dhahir berbere in 1348H (1936.) which stated that the

Berber have their own judicial law based on their traditions. The people

of Maghrib understood the aims of such law and protested against it.

However, the consequences of this law were very deep due to the

publicity that accompanied it. This was apparent in the book written by

Husain el-Ahmaq األحمق titled Algerian letters. In which heحسين

showed his pride in the Berber who gave birth to great men such as

Ugurtha, Masinia and St. Agustine. He announced in this book that St.

Agustine was closer to him than Sidi Ugbah. He also regret that he had

become a Muslim.He claimed with much persistence that the future of

France and Algeria will only be decided by the Berber (17).

Thirdly : Colonialism and Orientalism found a sector of the Maghribi

society that could serve their purpose in destroying the fabric of the

society and these were the mystic groups to the degree that an Egyptian

scholar of mysticism wrote commending the efforts of the Orientalists in

focusing their attention on this field(18).

To show their real interest in Mysticism detailed studies were

undertaken about these groups. One of these studies stated that there had

been more than 500 zawia having more than three hundred thousand

followers in Tunis. These studies claimed that Mysticism was still in

existence and it had its followers among the upper classes and the Palace

(19).

17- Charles R. Ageron, Histoire de L’Algerie Contemporaraine. Tom II, Paris: Press Universataire , 1973, p.337.

18 . مجلة) 1938أبريل( 1358صفر 12، 37عدد الرشاد - عن ; المصرية .نقال د.الثقافة". أزاؤه " وواجبنا التصوف عفيفي العال أبو

ص - 19 سابق مرجع ، .87جوليان

8

Maghrib Social Life

According to Ashshihab Journal, these studies were not limited to

Tunis; the Encyclopedia of Islam mentioned that in Algeria there had

been more than twenty-three mystic groups with followers ranging from

189000 to 295000 following 57 sheikhs and 600 Muqhdam holding 949

zawia. Their annual income was more than seven million French Franks.

The article of the Encyclopedia claimed that Mysticism was more

influential among the Berber, because the influence of the religious

leaders and teachers and judges was limited (20).

The Administration utilized the results of these studies by

approaching the heads of these mystic groups and granted them religious

and administrative positions in addition to other advantages. An Algerian

journalist wrote about these acts of the French government “help the

Sofis in their ignorance and mischief.” He added that any one requesting

a permission to establish a Zawia is granted immediately, while

establishing a school is always hindered” (21).

األخرة 29، 10عدد الشهاب، - 20 ) 1926يناير 14هـ( 1344جمادىThe second edition of the Encyclopedia mentioned that the numbers of the followers of mysticism was about 250000 to 450000.

21 . القعدة 19في 12عدد البرق- هـ 1354ذي

9

Maghrib Social Life

Second

The Economical Situation and its Social Affects.

The Muslim society derives its strength from the Islamic Sharia

(Jurisprudence) which is represented in a set of behaviors, values and

worship and what springs from them in terms of political and social

systems. Therefore, the adherence to the divine order gives the society its

sovereignty and not the economy (22). However, the societies that are not

guided by the divine order must deviate from the straight path.

It was mentioned previously how the French authorities have issued

many policies that affected the economy of the Maghrib countries such

as confiscating the land, prohibiting shared ownership …etc. Many

social diseases have spread in these countries such as unemployment.

There were other reasons for social diseases to spread among the

Maghrib countries. One of these reasons are the famines that happened

among the natives of these countries. A famine took place between the

years of 1338-1339H (1920-1921G) The French authorities in Algeria

tried to cover the news from spreading to the French Authorities in Paris,

if it were not for the Newspapers. The number of the victims reached up

to a million Algerian (23). The economic situation was so obvious that

even the French officials talked about it in many sources. Mirante one of

the French grand governors of Algeria wrote that more than half a

million Algerians were supported by State subsidized charitable

organizations(24).

22- . علوان . محمد ج االجتماع لعلم جديد إسالمي الشروق ( : .1مفهوم دار جدة. 43ص) 1984

23 - Malcolm L. Richardson. French Algeria Between the Wars: Nationalism and Colonialism 1919-1939. Unpublished PH.D thesis, Duke University 1975, p.58. 24 -Dirlik. Op. cit., p 207 quoting J. Mirante in “ La France et les oeuvres …” p. 29.

10

Maghrib Social Life

This situation proved to be socially disastrous. Algerians have

become thrifty and selfish and lacked the sense of hospitality and

kindness. The wealthy -according to Ibn Badis- depended on the

superficial feelings and real and true feelings were almost extinct (25).

These harsh situations have lead to the dependence on loans with

usury A French Orientalist wrote: “the farmer did not borrow money to

enjoy it, but in most cases, he rather borrowed the money in order to

sustain life. In other words not to die” (26).

25 . الحجة 6م 5جالشهاب - مايو 1348،ذو ص 1930هـ، ،241-247.26 -Jaacque Berque .French North Africa between the Wars. Translated by Jean Stewart. New York: Fredrick A. Praeger, 1958, p. 235.

11

Maghrib Social Life

Third

Ethics and Social Behavior

There are many elements that had influenced the change in the

social behavior, and also affected the social values in the Maghrib

societies and these are:

First: The occupation authorities’ fight against Islam and particularly

the fight against education as one of the most important features. The

French authorities have confiscated the properties of the Islamic Wagf,

which provided the financial support for education and provided the

facilities. Therefore, the number of Muslim students diminished. The

French authorities used all means to create obstacles for the Arabic and

Islamic teaching to the degree of interfering in their curriculum.

Second: The colonial authorities had supported the teaching of French

Language and assimilation through the spreading of French values and

ethics. Though this was not available to all natives, the French tried to

create an elite among the native that adopted The colonial language and

values and became totally separated from its own language and values.

Third: A great number of French nationals have transferred to live in

the occupied countries- who were known by the name colon- had great

impact on the social life of the Maghrib countries.

12

Maghrib Social Life

As for the first element, the bond between Islam and the ethical

values is well known. From the early days of Islam, it was ethics along

with the worship of Allah that Islam called for. When Jaafar ibn Abi

Talib replied to the Ethiopian ruler about the main features of Islam, he

said that ethics is one of the basic tenets of Islam. The Prophet’s manners

were those of the Quran as Aisha described him. Therefore, lack of

Islamic education deprives the natives from this great source for their

ethics and values.

As for the second element which was the encouragement of

adopting the French values, customs and social behavior, the colonial

administration had spent great deal of efforts to extract a group of the

natives to adopt French values and ethics. An Algerian scholar illustrated

this situation by describing an example of the students of French schools

by saying: “He was French in every aspect; in his mentality, manners,

moral practice, and customs. Even in the colloquial language he spoke,

he did not keep his prayers, did not fast the month of Ramadan, did not

abstain from what is inhibited by religion, he did not believe that Quran

was a revealed book, he thought it is the words of the Prophet (27).

Edward Said in his known book Orientalism stated that the French

authorities - as well as other colonial powers- were always keen to form

an elite group whom they fed with the colonial concepts and principals

before entrusting them with the leading positions in their countries(28).

الزاهري . -27 السعيد وتبشير . محمد دعاية إلى حاجة في دار :اإلسالم الجزائر ( ) ص تاريخ بدون الجزائرية .12الكتب

28 -Edward Said. Orientalism London and Henely: Routgldge & Kegan Paul Ltd.1978. p245.

13

Maghrib Social Life

French colonists claimed that they were going to bring the Maghrib

countries into the western civilization, but what have they attained of this

allegation? Algeria had become a big farm for wine grapes and” alcohol

flow into rivers …the government granted permits for bars more than

they permit the establishment of a school" (29). The distribution of

alcoholic drinks was helped by the Jewish community in the Maghrib

particularly in Algeria according to an Algerian newspaper that said" :In

Algeria the Jews alone were responsible for destroying our unity and

robbing our living through the sale of liquor". (30)

If we go along the colonial allegation that France intended to

modernize the Maghrib countries, we must ask, what were their means to

do so? A French writer answers this question by saying that the shortest

way to accomplish this was through spreading terror, we could fight the

Africans by iron and fire, and we could spark animosity between the

people of the mount and the desert. We could infect them with alcohol

and the spreading of corruption and spreading divisions and anarchy

“(31).

،ص عباس،- 29 سابق .116مرجع30 . الفقار - . 1914يونيه 14، 1332رجب 20، 3عدد ذو

Jews have become full French citizens by the Crimo -Minister of Interior-decree in 1871.ص -31 ، سابق مرجع ، بويشون :73-72عباس عن ; الجزائر نقال عن .1945خواطر

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Maghrib Social Life

The mystic groups were another evidence of the French promotion

of change in the social behavior. These groups used to obtain the best

brands of French liquor. The liquor was offered to the government

official, and the very important visitors who were usually foreigners. A

newspaper wrote in 1923: “Some heads of mystic groups were

hypocrites, they were so pious in the presence of their followers, but

once they arrive the capital they behaved so badly" (32).

The French colons and Europeans settlers in the Maghrib were full

of all kind of corrupted behavior. They transferred with them their ways

of life whereby no Maghribi city was without a bar, prostitution houses

and cabarets. Here is a dialogue between a missionary and a native of

Maghrib. The missionary man was propagating Christianity, the native

said:” Are these bars, gambling halls, and prostitution houses

representatives of European Christianity. The missionary said: No. Then

the native said: “Go back to your country reform your societies and then

come back to us “(33). This is further explained by Muhammed Bairum

El-Tunisi quoting a Frenchman saying: "We have gone beyond our

limits; our morals have become corrupt and we corrupted the others …

the Frenchman added that once we deprived the Algerians of political

freedom we gave them full freedom in personal freedom. They became

so corrupt to the degree that marriage could take place between any two

without looking into their religious background. Some Muslim women

ran away to marry Frenchmen or to live with them without marriage"

(34).

ناصر- . 32 الجزائرية محمد الصحفية : .1930-1903المقالة الوطنية الشركة الجزائروالتوزيع، جريدة. 1987للنشر ;عن ، نقال م.1923مارس 23، 123عدد اإلقدام

33 -Wm. J. W. Roome.” The dead weight of Islam. “ in Moslem World. Vol. 5,1915,p.38.34- . التونسي خامس بيرم ، محمد واألقطار األمصار بمستودع االعتبار جصفوة4 : )، صادر دار ).115ص) 1311بيروت المقتطف ( مطبعة عن مصورة

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Maghrib Social Life

Fourth

The Issue of Women

The issue of women has occupied a big space in the colonial and

oriental thinking. At the time the colonial administration was keen in

spreading ignorance among men, it was more so among women. This

was apparent in the writings of some Algerian writers promoting the idea

that women have long been deprived of education. Ben Badis wrote

saying:” Is learning a clear spring for men and the opposite for

women?”(35). Does it have different influences on men and women?

Another scholar wrote: “The adherence of women by religion is the basis

for preserving religion and morals and weakness in these springs from

lack of good rearing in the homes because of the ignorance of the

mothers” (36).

The cooperation between colonialism and orientalism was apparent

in keeping women away from education. They held that an educated

woman or mother is a prerequisite for development. Moreover, to keep

Maghribi women ignorant young men were encouraged to marry French

women, which will result in raising the children to be influenced by

French values and morals.

35 . م)1925أغسطس 20هـ( 1344محرم 30، 8عدد المنتقد -باديس . - 36 شعبان 11م 8جالشهاب، ابن نوفمبر 1354، م. 1935،

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Maghrib Social Life

Some trends appeared in the French colonies in North Africa

promoting that Muslim women should be given western and French

education. The editor of a French speaking newspaper called for

educating the Algerian women in French. The Algerian journal, which

quoted this, commented that any education of Muslim women if it was in

a foreign tongue would lead her astray away from the straight path. Then

the journal added: where is the money to educate boys let alone girls?

(37)

The importance of the issue of women was apparent in many

different ways in the writings of colonialists and orientalists. One of

them is to direct their criticism against Islam and its dealing with Islam.

Here the Orientalists used their students to spread their views. One of

those students was al-Tahir al- Haddad (38). Once his book Our Woman

in front of Shariea and Society was published, it was applauded by the

colonists as well as by the orientalists and the missionaries. A French

official report praised the book saying, "it contained modern ideas and it

started a special feeling among the Muslim youth."(39)

Why had the Orientalist and Colonialists praised the book? Can it be

other than because the book claimed that the Islamic Jurisprudence has

left the door open for innovations and new ideas as the life of the Prophet

was not long enough- in his view-to cater for everything(40).

م.1927يوليه 7هـ 1346محرم 7، 104عدد الشهاب - .3738 -al- Haddad was born in 1899 in Tunis. Joined Al-Zaituna University in 1911,obtaind the diploma in 1920. He had written also about the labor and their movement. 39- Rapport Sur La Situation Politique et Administrative des Indegene De La’Algerie Au 31Janvier 1931.(Agg 9H11)

40- . الحداد . الطاهر والمجتمع الشريعة أمام ، : امرأتنا للنشر التونسية الدار تونسص 4،ط1984 ،22 .

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Maghrib Social Life

The same official report welcomed the issuance of a new magazine

called ‘assufur ‘ السفور which advocated abolishing the veil and the

expansion of the legal rights of women. The report also praised the

actions of the new Turkish government in giving the women greater

humanistic freedom(41).

It is worth noticing that the French documents did not neglect the

reactions to this trend by mentioning the writing of Al-Bashir Al-

Ibrahimi without giving the exact reference (42). However, the Algerian

Islamic reform media mentioned that though al- Haddad was a graduate

of Al-Zaitouna University, there must have been an outside influence,

which the writer did not want to mention openly. However, the only

copy that reached the southern areas of Algeria were received by the

missionary group called the White Fathers (43).

نفسه - .41 الفرنسي التقرير42 -Al-Bashir Al-Ibrahimi( 1306-1385)( 1889-1965)was born in Awlad Sidi Ibrahim in the Eastern part of Algeria. First educated by his father and uncle. He moved to Hijaz with his family in 1911 where he continued his education. In 1916 he moved to Syria where he gave lessons at al-Amawi Mosque. He returned to Algeria in 1920. He started an educational campaign in coordination with Ibn Badis. In 1931 the Association of the Algerian Ulema was established and he was elected vice president. In 1940 he became the president of the Association until the break of the independence war. He returned to Algeria after independence and died in 1965.

43- ". في ." الحدHاد امرأة على الحaداد مراد بن الصالح ربيع 8م 8جالشهاب. محمدأغسطس( 1351اآلخر )1932هـ

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Maghrib Social Life

The Influence of the western societies was apparent in the types of

social behavior adopted by the Muslim women. The Muslim women

started to be more active outside their homes. Women started to go to

dancing parties and dance publicly. The French newspapers applauded

such women and believed that such action could mean a revolution in the

behavior of Muslim women. It added that, the French nation gives the

woman a great role in the society while the Muslim woman is the

opposite in the Muslim family. As for the veil the French paper

mentioned that it was an old habit and it has become a religious rite (44).

44 . .1927مارس 28هـ، 1345رمضان 24، 4عدد البرق -

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Maghrib Social Life

To alter the social behavior there were some ingenious thoughts that

colonialism along with Orientalism worked together to put them into

practice. One of these thoughts is to invite groups of Actors and dancers

and singers from the neighboring countries to play or sing in the different

countries of North Africa. One of these groups is the Fatima Rushdi

group that came to the Maghrib countries to act such plays as

Coleopteran, Layla’s madman and Alabbasa the sister of Haron

AlRashid. The group was given official reception by the dignitaries of

the Algerian society (45). Before the group commenced their program, a

party was thrown in their honor where speeches were given to welcome

them. However, an Islamic voice was heard in this gathering and that

was of the editor in chief of the Mirsad المرصاد newspaper. He criticized

the actor Fatimah for unveiling her face and for choosing such plays that

are not authentic historically and even distorts the Islamic history.

Fatimah replied that she was veiled in her manners and virtues even

though her face was unveiled. She did not reply the other part of the

question (46). Is there any more derision of virtue and ethics than this

when a woman violates all standards of Islamic conduct by traveling

from country to country and acts love stories …etc.

45 . - 7عدد التلميذ- يونيو مايو األول 1932، ربيع ،1350.نفسه - .46 المرجع

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One of the forms of social changes is the importance given in the

media to the news of the dancers, singers, actors and hailing on them the

titles of fame and greatness. An Algerian newspaper wrote:” We would

like in this search to draw the attention of our readers to the path that led

our outstanding actors to their present status. We shall start with the

sparkling star Badia Masabni who was not satisfied with her fame as an

actress but extended her fame to singing and dancing and she moved to

something which Egypt did not know before which was the high class

singing halls( cabaret) which Badiea excelled in" (47).(italics are mine)

Under the colonial administration the exchange of dances and singers

was permissible, and encouraged, while intellectual exchange was

hindered and all kinds of obstacles were erected (48). Another example

was that some wealthy Algerians have invited a Jewish dancer to Algeria

where parties were held honoring her, and she was allowed to enter the

Algerian homes and mix with the women. Not only that, she was invited

to come the year after even though some Algerians have criticized her

behavior and the extravaganza of the wealthy Algerians, who would be

reluctant to give any money to charitable causes(49).

47 - ، وشوال 4و3العدد التلميذ وفبراير 1351رمضان يناير م. 1933هـ48 - The example for the obstacles put forth by the colonial authorities had been when the editor in chief of al-Islah Newspaper asked for permission to print it in Tunis it took him two years to obtain the permission. Other obstacles are in importing books and the different types of censorship imposed by the authorities.

49 . م.1927مارس 28هـ 1345رمضان 24، 4عدد البرق -

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Another means to influence the social behavior in terms of the

position of the woman was hosting international conferences about

women in Algeria. One of these conferences was the 1350H (1932)

international congress on women and was attended by representatives

from France, Spain, Italy and Greece. The theme of the conference was

the situation of women in these countries, and the position of the

Algerian women. This last issue may have been the most discussed issue

even in the absence of the concerned (50).

The conference suggested forming a committee to study the situations

of the Algerian woman. The Committee found that Islam calls for

educating the women according to evidence of the Islamic texts. The

committee saw that development of Algerian women can not be attained

except through education. Moreover, the final recommendations of the

conference contained the following:

1- Transcribing the Islamic Figh.

2 - Age of marriage for Algerian girls should not be less than 15.

3- Observing the Islamic conditions in marriage. (51)

No doubt that holding such conference in one of the Maghrib

countries had its significance even though Muslim women were not

present; except for a letter sent to the conferring women by a wife of a

Muslim judge requesting the conference to encourage the French

government to open more schools for the natives of the Maghrib

countries. The letter even called that girls education should be

compulsory.

50 . أبريل 6و5عدد التلميذ - و مارس الحجة 1932، ذو ،1349.51. نفسه - المرجع

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Some questions may be raised here: Why did the conference paid so

much attention to the case of the Muslim women. Had the European

women met their Muslim counterparts? Why did they choose Casintina

to be the site for their conference? Did this choice have any قسنطينة

thing to do with the position of this city as the place where the Islamic

reform started in modern times? However, the Swedish representative

decided to stay longer in Algeria to promote unveiling the women and to

promote girls education even though her colleagues tried to convince her

that the veil did not prevent from education and it is difficult to

overcome the veil now.

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To be objective one must also mention that there were some voices

calling for adhering to Islamic doctrine. We do not mean here the Islamic

scholars whose duty is to do so, but we mean some French Orientalists.

On February 25th, 1932 ( Shawwal 18th 1350H) a French Oreintalist gave

a lecture in which he portrayed the position of women in Turkey and

how her situation deteriorated after the abolition of Caliphate. He said

that he was shocked by the upheaval that happened in Turkish society

because of rejecting the veil, and encouragement of unveiling. He was

also shocked by this rejection of Islam; this religion which was the

source of their great strength. He went on to mention the Turkish

revolution as Masonic plan executed by individuals who were raised

according to Masonic principals, which are against the Islamic faith. He

added that Islam had never been the enemy of development and

decadence as its enemies claim. And at the end of his lecture he advised

those promoting reform to benefit from the lesson of Turkey and to be

merciful to women and leave her abiding by the customs and traditions

of Islam, and to fear Allah in her virtue and honor(52).

The issue of women is such a vital issue; it took longer discussion

than other issues. However Muslim have deviated much from the true

understanding of Islam and the real position of woman needs much

attention by Muslim scholars. The basic principles of the position of

women is set by the revelation that came from The All- knowing, All-

understanding and it should be studied in light of the Muslim experience

during the days of the Prophet ( PBUH).

52 - ، القعدة 4عدد التلميذ ذو فبراير 1349، .1932هـ،The lecturer is a Frenchman of Letters who was a Marine officer called Clude Fariet . He lived in the East , and is known for his love of Islam as the Journal pointed out.

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Conclusion

This paper discussed four issues: each one deserves to be tackled in a

separate paper. However, it was the aim of this paper to show that

coordination existed between the colonial administration and

Orientalism. The North African countries were influenced by the

presence of the occupying forces of France and the settlers. They (The

North Africans) did not only lose their political freedom, but also lost

what is more important. That was the freedom to learn the Arabic

Language and Islam. This had created a situation where the Muslims lost

contact with their values and ethics. It is hoped that this paper will lead

to further research on the sociological changes that took place in the

Maghrib countries and how these societies can retain their identity and

solve any social problems that were the result of Colonialism and

Orientalism.

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