INTERCULTURAL

MANAGEMENT
PLAN

I. Moroccan Culture

II. Communication in Morocco

III.Management and negociation in Morocco

Moroccan Culture
Moroccan Culture

1. Definitions of Culture
2. Models of culture ( Moroccan Case )
3. Facts about Morocco & Moroccan Culture
4. Components of Moroccan culture
5. Dimensions of Moroccan culture
Definitions of Culture
 - Culture is a pattern of responses
discovered, developed, or invented
during the group's history of handling
problems which arise from interactions
among its members, and between them
and their environment. These responses
are considered the correct way to
perceive, feel, think, and act, and are
passed on to the new members through
immersion and teaching.

What is Culture ? - Culture determines what is acceptable

or unacceptable, important or
unimportant, right or wrong, workable or
unworkable.

- It encompasses all learned and shared,

explicit or tacit, assumptions, beliefs,
knowledge, norms, and values, as well
as attitudes, behavior, dress, and
language.
Definitions of Culture

Culture is the collective programming of the mind

distinguishing the members of one group or
category of people from others”.

Geert H. Hofstede
Culture’s consequences: international differences in work-related values,
SAGE Ed, 1980
Definitions of Culture

The definition of culture has long been a controversy and the term is used
in a variety of ways. One commonly used definition is: 

"[Culture] is that complex whole which includes knowledge, beliefs, arts,

morals, laws, customs, and any other capabilities and habits acquired by [a
human] as a member of society." 
UNESCO 2015
Definitions of Culture

‫ في‬،‫آداب الناس في أحوالهم في المعاش كالعمران والصنائع و ا'لفنون و الدراية في مجاالت الحياة اليومية‬
.‫حين تتشكل آداب الناس بالتعليم و االكتساب و إعمال الفكر‬

The Ethics of people are in their pension as buildings, trades, arts and“
expertise in the areas of daily life, where as people’s ethics are formed by
”education, acquisitions and realization of thoughts

Ibn Khaldoun‫لدون‬%‫بنخ‬%‫ا‬
Facts about Morocco
& Moroccan Culture
 Presentation of
Morocco
Kingdom of Morocco

ⵜⴰⴳⵍⴷⵉⵜ ⵏ ⵍⵎⴰⵖⵔⵉⴱ (Berber)
‫(المملكة المغربية‬Arabic)
•Motto:
‫ الملك‬،‫ الوطن‬،‫هلل‬  (Arabic)
Allah, Al Watan, Al Malik
ⴰⴽⵓⵛ, ⴰⵎⵓⵔ, ⴰⴳⵍⵍⵉⴷ  (Berber)
"God, Homeland, King"
•Capital Rabat
•Largest city Casablanca
•Official languages Arabic Berber
•Other languages French
•Religion Sunni Islam (official)
•Government Unitary parliamentary constitutional monarchy
•King Mohammed VI
•Population 1 September 2014 census 33,848,242
•Currency Moroccan dirham (MAD)
 Colors signification in Moroccan culture

The first developmental phase of the Moroccan decorative arts was

characterized by the prominent use of six colors: The white, the black, the
blue, the green, the red and the yellow. Nowadays, there are more than
twenty colors which allow wood and zellij craftsmen to be more creative in
order to meet their clients’ various needs and tastes.The white is associated
with wisdom, honor, dignity, purity and creative thinking;
The symbolism of colors in the Moroccan culture is greatly derived from
Islam. The white is associated with wisdom, honor, dignity, purity and
creative thinking. Sufi followers consider the white color as an inner light and
describe it as the light of divine secrets.
Moroccans wear white clothes in their joyful and sorrowful ceremonies. In so
doing, they apply the sunnah of the Prophet Muhammed, peace be upon
him, who addresses all Muslims saying: “Wear white clothes, ask the live to
wear the white and shroud the dead in them; they are the best clothes”
On the other hand, the black is sometimes related to unclean and satanic
things; in fact, there are still some Moroccan families that refuse to deal with
the black in their clothes or furniture. Nowadays, dealing with the black
remains a vogue among most Moroccans.
Morocco and Moroccan Culture in a few lines

• Moroccois the most westerly of the North African countries known as the
Maghreb - the “Arab West”. It has Atlantic and Mediterranean coastlines, a
rugged mountain interior and a history of independence not shared by its
neighbours.
• Moroccois a country where African, Arab and European cultures are
entwined.
• Morocco is the closest point of contact to Europe for Africa as a continent.
• Moroccois a land of tolerance, a blend of cultures and religions, a country
known for its amazing hospitality. The fascinating mixture of history, art,
food, music and architecture makes Morocco an unforgettable destination.
Models of Culture
- Case Morocco -
Models of culture
–Case Morocco-

The Iceberg The Onion The Barrel

Model Model Model
The Iceberg Model :

In 1976, Hall developed the iceberg analogy of culture..

Hall reasoned, that culture is composed of two parts :

• The external, or conscious, part of culture is what

we can see and is the tip of the iceberg

• The internal unconscious part of culture is

beneath the surface of what we can see and are
related to or cause those parts which we can see.
The Iceberg Model of
Edward T. Hall
 The Iceberg Model
- Morocco -
The external, or conscious, part of Moroccan culture :

- Moroccan Architecture:  is a blend of Black African and Islamic design styles, with the Islamic styles
dominating in this combination.

- Moroccan Food : is influenced by Morocco's interactions and exchanges with other cultures and
nations over the centuries.It’s typically a mix of Mediterranean, Arabic, Andalusian, and most
importantly, Berber cuisine with a tiny European and Subsaharian influence.

- Music in Morocco : From the ancient folk pieces of the Berber mountain communities, to the Arab-
Andalusian music of the cities, to the roots-fusion, music is the ultimate expression of Morocco's
culture.

- Religious practices : Muslims account for about 99% of Morocco's population

- Language : Classical Arabic is Morocco's official language and French it’s unofficial one.
 The Iceberg Model
- Morocco -
• The internal unconscious part of culture :

- Beliefs : the baraka (holiness or blessed virtue),the evil eye, the power of oath,the
concept of Hshuma,Islam as a way of life,etc

- Values : Hospitality, sharing ,respect ,honor

- Gender roles : Females in Morocco are not discriminated against but the Moroccan
culture tends to be more masculine.

- Social or familial rules : The family is perhaps the most important aspect of
Moroccan society;

- Importance of time : Moroccans are not worried about delays using habitually the
phrase: “if God wills it”
The Onion The Onion Model of Culture presented by Hofstede
shows that culture has three layers and a core :
Model

1. Cultural artifacts or symbols

2. Heroes

3. Common rituals and traditions.

4. Values : the underlying values and cultural

assumptions which influence all of the other
layers. These beliefs, norms and attitudes are
much harder to recognize.

Hofstede’s Onion Model of

Culture
 The Onion Model
- Morocco-

1. Cultural artifacts or symbols :

- Moroccan flag : The flag's deep red color is symbolic of the descendents of the prophet
Muhammad, and the Seal of Solomon green star is centered.)

-The Hand : the hand incorporates an element of five (fingers), it provides protection
against the "evil eye." The number 5 (khamsa), the five fundamental principles of Islam and
the five daily prayers also ward off the evil eye

- The camel possesses baraka--God's blessing and potent protective power--and, thus, has
creative, healing and fertility powers

- The symbol for the eye has many variations. It can be a triangle, a diamond, an oblong
shape or a dot within a diamond shape. All these variations ward off the "evil eye.
 The Onion Model
-Morocco-
2. Heroes :

Moulay Idriss (founder of the first Muslim state in Morocco), Tarik Ibn Ziad (lead the invasion of
Spain), Mohammed V (fought against the French occupation and led the way to independence) among
a long lists of national heroes such as Mohamed ibn Abdelkrim Khattabi, Allal ben Barka,etc

3. Common rituals and traditions :

Traditions and rituals such as offering tea with mint to show hospitality or in family
gatherings,wedding rituals (henna, nagafa [equivalent of weeding planner ]), traditional clothing such
as djellaba, Caftan and Selham, Moroccan food with it’s particular spicy aspect.

4. Values

Moroccan culture is based on values hospitality, sharing ,respect ,honor, concepts such as the Hshuma
concept and it also emphasize on the importance of family and the religion.
 The Barrel Model

The “barrel model of culture” in which a society’s cultural

features fall into three main categories :

• Infrastructure: The economic foundation of a society,

including its subsistence practices, and the tools and other
material equipment used to make a living.

• Social Structure: Structure: The rule‐governed governed

relationships of individuals and groups within a society that
hold it together.

• Superstructure: A society’s shared sense of identity and

worldview.  The collective body of ideas, beliefs, and values
by which a group of people makes sense of the world. Hence, Haviland’s barrel
model of culture
 The Barrel Model
- Morocco-

• Infrastructure of Moroccan Culture : Moroccan economy can be described as a Basic

economy with Agriculture and forestry form the basis of Morocco's economy. Barley, wheat,
citrus, vegetables, olives, and livestock are produced for subsistence and for trade but lately
there are great efforts made to reform the economy; progress is slow, however, and Morocco
remains a heavily indebted developing country.

• Structure of Moroccan Culture : A wide gap exists between the very rich and the very poor.
A strong belief in fatalism, that things are meant to be exactly as they are, and the Islamic
principal of giving to those in need, lends to the acceptance of social and economic inequality.

• Superstructure of Moroccan Culture : In modern Morocco devotion to Islam and loyalty to

the king are still cornerstones of national identity. The Hshuma Concept still looms over the
said culture, tolerance and Hospitality also survived in the Moroccan culture.
Elements of Culture
- Case Morocco -
So What are
the
components •Rituals
of the •Symbols
Moroccan
Culture ? •Heroes
•Values
 So what are the components of culture?

According to the onion theory of Geert Hofstede who visualize the culture as an
onion which is composed by 3 layers :

1st Layer : the rituals, represent the way of personal hygiene; ways of speaking..

2rd Layer : Heroe, hostedee is an indivudual who has a influence on the society
and  tend to represent many of the culture’s values and beliefs

3rd Layer : Symbols, : Visible objects, like tifinagh writing, satanic symbols
through which we can recognize someone.
Symbols

Khamsah is an Arabic word

Berber Flag – that means "five", but also
"the five fingers of the hand.
The symbol is a the hamsa is believed by
berber alphabet some Muslims and others to
provide defense against the
evil eye.
Symbols

Zakhrafa =
Architectural symbol
of elegance used to
decorat home,
doors, walls…
Some Tattos
symbols of Berber

Moroccan berber have a kind

of Tattos which symbolize a lot
of things :

The first symbol in the first

picture refers to « Olivier » Tree,
which is a very appreciated
tree in Morocco and also
moroccan kitchen
Colors signification in Moroccan culture

The first developmental phase of the Moroccan decorative arts was

characterized by the prominent use of six colors: The white, the black, the
blue, the green, the red and the yellow. Nowadays, there are more than
twenty colors which allow wood and zellij craftsmen to be more creative in
order to meet their clients’ various needs and tastes.The white is associated
with wisdom, honor, dignity, purity and creative thinking;
The symbolism of colors in the Moroccan culture is greatly derived from
Islam. The white is associated with wisdom, honor, dignity, purity and
creative thinking. Sufi followers consider the white color as an inner light and
describe it as the light of divine secrets.
Moroccans wear white clothes in their joyful and sorrowful ceremonies. In so
doing, they apply the sunnah of the Prophet Muhammed, peace be upon
him, who addresses all Muslims saying: “Wear white clothes, ask the live to
wear the white and shroud the dead in them; they are the best clothes”
On the other hand, the black is sometimes related to unclean and satanic
things; in fact, there are still some Moroccan families that refuse to deal with
the black in their clothes or furniture. Nowadays, dealing with the black
remains a vogue among most Moroccans.
Colors signification in Moroccan culture

• The green is associated with nature and fertility. It also

symbolizes prosperity. Green is also the color of islam and
shrines of saints (sanctuary).
• The blue, it is associated with the absolute and the infinite
and it also embodies tranquility and peace of mind.
• The red is associated with exorcising evil spirits and
• The yellow symbolizes the wilting of things and their near
end.
- Heroes

Prophet Mohamed (may god bless him)

Moulay Idriss (founder of the first Muslim state in Morocco)

Tarik Ibn Ziad (lead the invasion of Spain)

Mohammed V (fought against the French occupation and led the way to
independence).

Two figures who played a very important role in the recent history of Moroccan
civil society are Ben Barka, who opposed Hassan II’s regime and was
assassinated in the 1960s.

Mouha Hammou Zayani, who is a berber figure of the Moroccan resistance, he

fight for the independence of Morocco in Khenifra, specially for Zayanae tribute.
 ELEMENTS OF CULTURE
- Moroccan case -

Customs
Governme Economic Social Religion
Language Art and
nt System structure and Beliefs
traditions
Moroccan Governement

 The Kingdom of Morocco developed a constitutional monarchy based on Islamic

law and French and Spanish civil law systems soon after receiving independence.

The three branches of the government are:

 The executive branch : includes the chief of state—the hereditary position held
for life by the king—the prime minister, and a council of ministers, who are
appointed by the king.

 The legislative branch consists of a bicameral parliament with a Chamber of

Counselors ( 9 year terms ) and a Chamber of Representatives ( 6 year terms).

 The judicial branch, consists of a Supreme Court of Judges, is presided over by

the monarch
Moroccan Economy /Moroccan Economic System

• The Economy of Morocco is considered a relatively liberal economy governed by the

law of supply and demand. Since 1993, Morocco has followed a policy of privatization
of certain economic sectors which used to be in the hands of the government.

• Moroccan economy can be described as a Basic economy with Agriculture and

forestry form the basis of Morocco's economy.

• Moroccan economy is headed to relying on the sector of sustainable energies and is

slowly adopting a new strategy that will lead to a south-south trades orientation instead
of just focusing on a north-south trading partenrships
 Language in
Morocco
 Morocco’s official language is classical
Arabic but French remains the official
language in business, government, and
diplomacy and Universities embrace French
as their primary language of instruction.
 Morocco’s unique dialect of Arabic
( Darija ) is what the population speaks.
 Berber is the indigenous language (three
major regional dialects of Berber exist :
Rifian , Amazigh and Soussi )
 Spanish is common in northern Morocco
 English is emerging, especially in larger
cities: That said, English is growing in
popularity among educated youth and it is
starting to take place in the business world.
 Social Structure
in Morocco
Family is placed before the individual and is
a key component of Moroccan culture. 

• The nuclear family transfers the cultural

beliefs to children.   

• The extended family also plays a role in

the education of children. 

•  Moroccans believe the definition of

family is the nuclear as well as the
extended family but lately the social
structure seems to change and is becoming
more focused on the nuclear family
 Religion in Morocco

 The official Religion of Morocco is Islam. About 99% of the population is

Muslim

 Christianity and Judaism make up about 1% of the population though this

percentage is quickly decreasing.

 Many of the fundamental societal rules are based on the guidelines of the
Coran, but are not enforced by law.
 Arts and Literature in Morocco
• There are many ways in which Morocco has expressed their cultural diversity in the world and
one of the major ways is through their arts and crafts. Moroccan arts includes handcrafted
pottery, rugs, jewelry, drums, and carved stone.

• Literature : Moroccan literature has grown and evolved tremendously. Some of the literature in
Morocco is written in Arabic, French, Berber and even in English.

• Authors such as Mohamed Zefzaf and Abdellah Laroui are noted for writing in Arabic. Driss
Chraibi made a massive impact on the Moroccan public with his French novel "Le Passe
Simple”. Literature doesn’t only focus on men, woman also thrive in literature and one Fatima
Mernissi is the perfect demonstration.
 Customs and Traditions in Morocco
 National cuisine helps define cultural identity in almost every country, and
Morocco is no exception with its bouquet of Mediterranean flavors (Couscous is a
traditional main course. Morocco is also well known for tagine, a richly flavored
stew slow-cooked in an earthen pot. )

 Drinking mint tea is among the nation’s most cherished traditions. It plays an
important role in Moroccans’ social lives, from serving as a drink of hospitality in
homes and souks to uniting café patrons.

 The long-standing tradition of haggling with merchants over any purchase from
basic household items to novel handicrafts.

 The bride is surrounded by "Neggafates" who are wedding master planners,

since no wedding ceremony can occur without their presence.
Dimensions of Culture –
Moroccan Case -
HOFSTEDE’S APPROACH

Hofstede's cultural dimensions theory is a framework for cross-cultural communication. Hofstede developed his
original model as a result of using factor analysis to examine the results of a world-wide survey of employee values
by IBM in the 1960s and 1970s. The theory was one of the first that could be quantified, and could be used to
explain observed differences between cultures.The original theory proposed five dimensions along which cultural
values could be analyzed:

• Individualism-Collectivism;

• Uncertainty-Avoidance;

• Power -Distance (Strength Of Social Hierarchy)

• Masculinity-Femininity

• Task Orientation – Person Orientation.

Independent research in Hong Kong led Hofstede to add a fifth dimension, long-term orientation, to cover aspects
of values not discussed in the original paradigm. In the 2010 edition of Cultures and Organizations: Software of the
Mind Hofstede added a sixth dimension, indulgence versus self-restraint, as a result of co-author Michael
Minkov's analysis of data from the World Values Survey. Further research has refined some of the original
dimensions, and introduced the difference between country-level and individual-level data in analysis.
Power Distance Index (PDI)

• Power distance is defined by (Hofstede, 1980) as the perception of the degree of

inequality of power between those who hold power and hierarchical one before. In
societies with high power distance, power is centralized leadership is exercised in an
autocratic and coercive (Hofstede,1983). While in countries with low power distance,
attention is given to equality and cooperation.

• Several studies have documented a

high power distance in Morocco
(At a score of 70, Morocco is a
hierarchical society. )
What can explain the hierarchical side of Moroccan culture ?

• Obedience to authority (Ta'a) is widespread, accepted and legitimized. And the

logic of allegiance are of Moroccan culture, a culture of high power distance.

• The Kingdom of Morocco is run by constitutional monarchy, and it is also a

hierarchical society where people from lower status perceive inequalities as
normal and acceptable. More, according to Carte and Fox (2010) in Arabic
cultures “power in companies is held by a few people at the top” that give
directives.
Individualism (IDV)

• Individualism (IDV) Hofstede defines this dimension as follows: “individualism pertains to

societies in which the ties between individuals are loose: everyone is expected
• Morocco, to alook
with after
score of 46 is
himself or herself and his or her immediate family." considered a collectivistic society.

• This is manifest in a close long-term

commitment to the member 'group',
be that a family, extended family, or
extended relationships. Loyalty in a
collectivist culture is paramount, and
over-rides most other societal rules
and regulations.

.
 What can explain the collectivism of Moroccan culture ?

• In Morocco, family and in-group relationships are at the heart of the

society.

• Collectivism which can also be attributed to the Islamic religion and tradition,
Islam encourages him to collectivism by the Zakat and alms.
Masculinity (MAS)

• Masculinity (MAS) focuses on the degree to which ‘masculine’ values like competitiveness and
the acquisition of wealth are valued over ‘feminine’ values like relationship building and quality of
life.."
• The score (Hofstede, 2001)
attributed to Morocco is not
resolved, Morocco with a score of 53
for the degree of masculinity and 47
femininity. .
Why is the dimension inconclusive in Moroccan Culture ?

• These mixed results from the fact that, a fact affirmed by several Moroccan
sociologists, Moroccan culture navigates between cultures masculine
expression that expresses itself in expressions conveyed full of virility, but a
female repressed unconscious, which manifests itself first the prevalence
values of solidarity, mutual aid, and benevolence.

• Individuals do not attach great importance to the work in relation to the family
stems from the collectivist society there
Long-Term Orientation (LTO)

• Long-Term Orientation (LTO) focuses on the degree the society embraces, or does not
embrace, long-term devotion to traditional values. • With the very low score of 14, Moroccan
culture is clearly normative.

• People in Morocco have a strong

concern with establishing the absolute
Truth; they are normative in their
thinking. They exhibit great respect for
traditions, a relatively small propensity to
save for the future, and a focus on
achieving quick results
 Uncertainty Avoidance Index (UAI) :
• Morocco scores 68 on this dimension
and thus has a very high preference for
avoiding uncertainty.
• Uncertainty Avoidance Index
• Countries exhibiting high Uncertainty
(UAI) focuses on the level of
Avoidance maintain rigid codes of belief
tolerance for uncertainty and
and behavior.
ambiguity within the society.
• In Morocco there is an emotional need
for rules,time is money, people have an
inner urge to be busy and work hard,
precision and punctuality are the norm,
innovation may be resisted, security is an
important element in individual
motivation.
 Why is the Moroccan Culture a low uncertainty avoidance culture ?

• The Moroccan context going in the same direction, saying that Morocco has a low uncertainty avoidance , which we
can link to Islam.

• The notion of Maktoub program people to accept future events, they also consider negative and disease, poverty,
wealth, choice of spouse, and death are all part of Maktoub in which we we can not interfere and to which we have to
comply.

• Fatalism generated by the notion of Maktoub, relieves anxiety people cope with unforeseen events unlike cultures
with high uncertainty avoidance.

• In this sense, the repetition of Morocco "Insha Allah" which means God willing in the prevailing discourse of
Moroccan expresses the prevailing fatalism.

• Meanwhile, a tendency to accept the risk that found even in sayings and proverbs. Sayings that we find ourselves in
the Moroccan culture as "Yesbah or yeftah" which means we must wait until tomorrow, and God expresses his
drawings. Or "maghadi ykoun ghir mektaab el“ which means nothing will happen against the Maktoub.
 Indulgence -Morocco- :

• This dimension identifies the extent to which a society allows "relatively free gratification of
basic and natural human desires related to enjoying life and having fun," as represented by the
"indulgence" point on the continuum, relative to a society that "controls gratification of needs
and regulates by means of strict social norms"

• Morocco's low score on this dimension (25) indicates that is has a culture of Restraint.

• Societies with a low score in this dimension have a tendency to pessimism. Also, in contrast to
Indulgent societies, Restrained societies do not put much emphasis on leisure time and control
the gratification of their desires.

• People with this orientation have the perception that their actions are Restrained by social
norms and feel that indulging themselves is somewhat wrong.
Communication in Morocco
Communication in Morocco

1. Definitions of Communication
• Intercultural Communication
• Verbal Communication
• Non Verbal Communication
2. Communication in Morocco
• Verbal Communication : Languages
• Channels of non verbal communication in Morocco
3. Hall’s Silent Language : Morocco
Definitions of Communication
 Definitions of Communication

Communication is a sharing of meaning through the transmission of

information via mutually understood signs.

Communication is a two-way process of reaching mutual understanding,

in which participants not only exchange (encode-decode) information,
news, ideas and feelings but also create and share meaning. In
general, communication is a means of connecting people or places.
 What is Intercultural Communication ?

Intercultural Communication is the process of sending and

receiving messages between people whose cultural
background could lead them to interpret verbal and non-verbal
signs differently.

Geert H. Hofstede
 Communication

• Verbal communication is the process of exchanged

Verbal Communication of information or message between two or more
persons through written or oral words.

• Nonverbal Communication has been defined

as communication without words. It includes
Non Verbal apparent behaviors such as facial
Communication expressions, eyes, touching, and tone of voice, as well
as less obvious messages such as dress, posture and
spatial distance between two or more people.
Communication in Morocco
Verbal Communication in Morocco
In general, humans use more nonverbal communication than verbal communication.

LANGUAGES

• Possessing knowledge of the Moroccan language (Arabic or Berber) is essential to

effectively exploit opportunities in the Moroccan society.

• The Berber language,which is divided into several dialects, is spoken by only 30% of the
Moroccan population. (Standard)

• Arabic is the official language, while Moroccan Arab (Darija) is spoken more widely.

• French is the third unofficial language and in some areas in the north of Morocco
Spanish is still spoken.
 Verbal Communication in Morocco

How do Moroccan Communicate ? To what should you pay attention while

communicating ?

• The Arabic language has, like any other

• Moroccan people tend to hold back and language, words and phrases, which have more
rather imply meaning, using certain than one meaning. Moroccans could easily
chosen words or actions. Thus, it takes interpret something incorrectly.
some time to really understand the
• It is highly recommended to communicate with
context of a discussion or conversation.
people in person. This provides more comfort
and clarity for everyone.

• The norm is to address people using the formal

form of the word "you" ("vous" in French)
unless they ask you or you ask them to do
otherwise.
Non Verbal Communication in Morocco
In general, humans use more nonverbal communication than verbal communication.

LANGUAhe norm is to address people using the formal form of the word "you" ("vous"
in French) unless they ask you or you ask them to do otherwiseGES

• Possessing knowledge of the Moroccan language (Arabic or Berber) is essential to

effectively exploit opportunities in the Moroccan society.

• The Berber language,which is divided into several dialects, is spoken by only 30% of the
Moroccan population. (Standard)

• Arabic is the official language, while Moroccan Arab (Darija) is spoken more widely.

• French is the third unofficial language and in some areas in the north of Morocco Spanish is
still spoken.
Channels of nonverbal
communication
Physical
Kinesics appearance

Proxemics

Oculesics
Proxemics
The body is portrayed as a social and cultural entity but its actions may actually be out of awareness.

 Proxemics is the study of space and how we use it, how it makes us feel more or less
comfortable, and how we arrange objects and ourselves in relation to space. The term
was coined by the anthropologist Edward Hall.

 Hall was interested in understanding how humans use space in communication.

 Proxemics in Morocco and in the world
The body is portrayed as a social and cultural entity but its actions may actually be out of awareness.

• The Moroccan perception of • In Calcutta, India, there is literally not enough

space reflects the culture’s room in the city to claim any personal space. Touching
valuing of community. Personal
and bumping into others while walking through the
space during a conversation is
typically less than an arm’s streets of Calcutta is quite common and to be expected.
length.
Proxemics in Morocco and in the world
The body is portrayed as a social and cultural entity but its actions may actually be out of awareness.

• In Morocco , Women cannot interact so • In Western cultures, it is

freely with men, or there could be serious perfectly acceptable for a man
consequences. As a result, the use of and woman to be together in
proxemics differs greatly among people public. They can engage in
of different cultures. intimate contact with one
another, as it is perfectly
acceptable in their culture.
 Proxemics in Morocco and in the world
The body is portrayed as a social and cultural entity but its actions may actually be out of awareness.

• In Morocco, people who may be • North Americans, on the other hand, prefer
complete strangers may engage in
to shake hands. While they have made some
very close contact. They often
physical contact with the shaking of the
greet one another by kissing on
the cheeks. hand, they still maintain a certain amount
of physical space between the other person. 
• Moroccans prefer more intimate
contact when interacting with
others
HAPETICS – Touch -

 What's Haptics?

It's a Greek word that means "I touch" – so it's the study of our sense of touch in medical,
biological or technological applications.

Haptics is closely related to the study of Proxemics (the study of space in body language).
In both cases we deal with personal space and territory - touch is usually the direct result
of allowing others into our intimate space. We obviously wouldn't allow others to touch us
if we don't feel comfortable being around them.
 HAPETICS in Morocco and all over the world
• Moroccans are very fond of shaking hands
every time they see someone they know or
meet someone new. If a Moroccan has full or
dirty hands, the other person will grasp his/her
wrist instead of the hand.
• It should be noted that it is inappropriate for
religious men to touch women and vice versa.
• There is a fair amount of touching that goes
on during conversations in morocco.
Especially between people of the same gender.
• Americans are most comfortable with a
handshake. Personal space is important to
them. Touching is infrequent which makes
it even more significant when it happens.
• Habitants of Europe are generally more
touch-inclined than Americans, with the
exception of the English; haptics behaviors
actually are more scarce in England.
Oculesics

• Oculesics is the study of the role of eyes in nonverbal communication. This

includes the study of eye gaze and pupil dilation.

• The level of eye contact differs from a culture to another per example :

 Latinos tend to escape the eye contact which can be perceived as a lack of
respect ,while the British keep direct eye contact and associate it with respect.
“The eyes are the windows to the soul.”
 Oculesics in Morocco and all over the world
• In England :
• In Morocco : Direct eye contact is generally maintained during
Direct eye contact is acceptable however  it can conversations, but not to the point of staring.  
Looking away when an elder is speaking is usually
depend on one’s place in the social hierarchy
viewed as disrespectful.
(standing can often be told by the quality of • In United States :
clothes, shoes and fluency in French).   Americans value direct eye contact during
Educated and upper-class Moroccans have no conversations.  It is viewed as a sign of respect
problems looking others in the eye.  However, and interest in what the person speaking is
saying.
the lower one goes on the social ladder, the less
Staring is considered rude and to be avoided. 
likely eye contact and direct communication Especially in the larger cities.
becomes.   • In Japan:
Those who perform the lowest of jobs, such as Japanese tend to favor indirect eye contact over
direct.  They may view direct eye contact as
janitor or maid, often avoid eye contact and
intimidating and threatening.
exhibit almost an aura of servility.  Japanese usually use indirect eye contact when
speaking with their elders or superiors as a sign
of respect and deference.
Kinesics

Kinesics is the study of the study of body movements and facials expressions as a
systemic part of communication.

Illustrator
Emblems
s

Affect Regulator
displays s

Adaptors
 Kinesics- Emblems in Morocco

• Emblems : are nonverbal signals that can generally be translated directly into words.
Most people within a culture or group agree on their meaning.

• Some Emblems in Morocco :

Two index fingers held next to each other means that things are equal (kif-kif).

Pulling down the lower eyelid with an index finger means hshuma (shame).

Using your right hand, touch all four fingers to your thumb. This is a very common gesture in
Morocco, meaning either “a little, slowly” or “how are you doing?”
 Kinesics- Illustrators in Morocco

• Illustrators are movements that complement verbal communication by describing or

accenting or reinforcing what the speaker is saying. People use illustrators to indicate
the size of an object or to draw a picture in the air or to emphasize a key word in what
they are saying.

• Some Illustrators in Morocco:

A thumb held under your chin means a lot or something is full

Pointing an index finger at your temple and turning it about means you are witty or
smart. Careful, because pointing your index finger at your forehead means someone is crazy
or stupid.  
 Kinesics- Affects Displays in Morocco
• Affect displays are nonverbal displays of the body or face that carry an emotional
meaning or display affective states.

• Affect displays are often spontaneous and thus they may send signals that we would
rather not convey based on social norms or our goals for communication

• Moroccan people prefer to use facial expressions and rely on their body to send many
messages such as joy, dislike or disagreement instead of using words.
Physical apparence in Morocco

 Moroccans believe that it’s important to be neat, look nice, and be dressed to
fit the occasion they are attending so that they can gain and be treated with the
respect of others. Normally, women cover their heads and faces with scarves,
but sometimes they don’t.

 When entering the mosque, Moroccans wear clothing that covers their entire
body, except for their heads and hands.
 EDWARD HALL
- SILENT LANGUAGE
Morocco -

Context Time Space

 Context
• High context:

There are many contextual elements that help people to understand the rules. As a result, much is
taken for granted.

This can be very confusing for person who does not understand the 'unwritten rules' of the culture.

• Low context:

More explanation is needed, it also means there is less chance of misunderstanding particularly when
visitors are present.

In a low-context culture, very little is taken for granted.

 Context in Morocco
• Morocco would be categorized as a high-context culture.

 High-context cultures value the context of a message more than actual word usage : In Morocco,
messages are not clearly spelled out; they tend to be somewhat ambiguous. Moroccans tend to value the
context more than just words alone.

 Members of high-context cultures are more likely use non-confrontational styles, such as avoiding
or obliging the rival party : If there are problems in the workplace, employees are not likely to
confront each other or argue in a public setting. Actions will be used instead of words to express
displeasure with another coworker

 The relationships in Morocco take roots in the groups ( family among others)

 Individuals from high-context cultures have a tendency to make more assumptions about another
person’s cultural background : Moroccans naturally do not trust strangers. Moroccans do not like the feeling
of unpredictability that comes with a stranger, which is why Moroccans and other high-context cultures prefer
to make assumptions about another person’s background as oppose to walking up and asking.
 Time
• Monochronic time:

M-Time, as he called it, means doing one thing at a time. It assumes careful planning and scheduling
and is a familiar Western approach that appears in disciplines such as 'time management'.

Monochronic Time, means doing one thing at a time. Monochronic people tend also to be low context.

• Polychronic time:

In Polychronic cultures, human interaction is valued over time and material things, leading to a lesser
concern for 'getting things done' -- they do get things done, but more in their own time.

Aboriginal and Native Americans have typical polychronic cultures, where 'talking stick' meetings can
go on for as long as somebody has something to say.

In Polychronic cultures, human interaction is valued over time and material things. Polychronic
people tend also to be high context.
 Time in Morocco

In the Arab world the relationships prevail over time and agendas ,“it is timing rather
than the time that is important”, in other words, “you follow the mood rather than the
schedule”

In Morocco the time is polychronic and it is seen as flexible and cyclical, and often
people “attempt to perform multiple task simultaneously”

It appears that the religion impacted on the perception of time as Moroccans are not
worried about delays using habitually the phrase: “if God wills it” 
 Space
• High territoriality:

Some people are more territorial than others with greater concern for ownership.
They seek to mark out the areas which are theirs and perhaps having boundary
wars with neighbors. This happens right down to desk-level, where co-workers
may do battle over a piece of paper which overlaps from one person's area to
another. At national level, many wars have been fought over boundaries.

Territoriality also extends to anything that is 'mine' and ownership concerns extend
to material things. Security thus becomes a subject of great concern for people
with a high need for ownership. People high territoriality tend also to be low
context.

• Low territoriality:

People with lower territoriality have less ownership of space and boundaries
are less important to them. They will share territory and ownership with little
thought. They also have less concern for material ownership and their sense of
 Space in Morocco

In the Arab world most of the countries tend to be low territorial countries

In Morocco the territoriality is low :

Moroccans don’t give ownership of space much importance and boundaries are less
important to them ( inexistent personal space) they also concern themselves with material
ownership.

 
Doing business in Morocco
Doing Business in Morocco

1. General Facts about Business in Morocco

2. How to manage in Morocco ?
3. Leadership in Morocco
4. Negotiation in Morocco
5. Managing conflicts in Morocco
6. Managing Change in Morocco
7. Management by Women in Morocco
8. Arab /Moroccan Researchers
General facts about business in Morocco
After a series of dynasties, sultans and conquering armies, Morocco gained independence
from France in 1956. Since then, Morocco has been a shining example of political and
economic reform.

Several sectors of the Moroccan economy were privatised in the 1990s, fostering
economic growth and expansion. In addition, its economy benefits from low inflation and
labour costs and its prime location and thriving manufacturing sectors have attracted
foreign investors. Morocco offers numerous opportunities for Middle Eastern trade in
addition to easy access to Europe.

With trade agreements with both the US and the EU, Morocco holds incredible potential
for any business looking to expand.

Morocco’s economic focus lies on agriculture, tourism, phosphates, textiles and

subcomponents and its diverse, open, market-oriented economy are of great interest for
those wishing to do business in North Africa. However, in order to succeed you should
first understand Moroccan business culture.
 Management in Morocco
How to manage in Morocco ?

Honour and reputation play an important role in Moroccan Management .

Managers in Morocco are often paternalistic and relationships with their

employees usually overlap into personal areas.

Moroccan Managers adopt a fatherly managerial style typically where their

organizational power is used to control and protect subordinate staff that are
expected to be loyal and obedient.

This style is in tune with the Moroccan context because of it’s hierarchical
structure
 Management in Morocco
How to manage in Morocco ?

Moroccan Managers also avoid praising individuals as all projects are to be

undertaken collectively.

Due to the hierarchical set up in Morocco, it is important that the manager

maintains his / her role as ‘boss’ and engenders the necessary respect from within
the team.

When the manager needs to work collectively with his / her team however, then it
is important that the need to work collectively is stated and that the team is
encouraged to operate openly in a non-threatening environment.
 Leadership in Morocco

In Morocco, leaders are expected to be competent and have modest attributes and at
the same time be a person with a “ miracle” who is able to lead t attain followers
ideals.

Leaders in morocco also are supposed to build a relationship of trust in order to

guarantee a managerial effectiveness

In the Arab world and in Morocco, a Leader is a person who is able to initiate
change and improvement by keeping a group solidarity yet at the same time
avoiding an excess of use of power.
 Negotiation In
Morocco
In Morocco :

Companies are hierarchical with the highest ranking person making decisions,
but only after obtaining a group consensus.

If the government is involved, discussions will take even longer since the
ministers of several departments may be consulted.

Moroccans are non-confrontational and they may agree in meetings rather than
cause you to lose honour.

French is usually the language of business, although some companies use English.
 Managing conflicts
in Morocco

Conflict situations are an important aspect of the workplace. A conflict is a situation

when the interests, needs, goals or values of involved parties interfere with one
another. A conflict is a common phenomenon in the workplace.

Different stakeholders may have different priorities; conflicts may involve team
members, departments, projects, organization and client, boss and subordinate,
organization needs vs. personal needs. Often, a conflict is a result of perception.

Moroccan companies can be a fertile ground for conflict, tensions and du to the
tendencies to avoid confrontation that the Moroccan context dealing with the conflict
and managing might be hard.
 How to manage
conflicts Morocco

If dealing with a conflict in the same hierarchical level :

Compromising is the best deal out there :

The compromising strategy typically calls for both sides of a conflict to give up
elements of their position in order to establish an acceptable and this is strategy is
one of the techniques that can work in Morocco because this strategy prevails most
often in conflicts where the parties hold approximately equivalent power and
Moroccan manager tend to follow this technique.

If dealing with a conflict in lower hierarchical level :

Forcing

This may involve pushing one viewpoint at the expense of another or

maintaining firm resistance to another person’s actions but due to the high level
of the power that a hierarchy has in Morocco.
 Management of
change in Morocco

The perception of change in Morocco leave the business context resistant to

this said change

Morocco’s intercultural competence and readiness for change is low. Its’

conservatism means that change can often be seen as a threat to society.

Managers are therefore likely to be averse to change and it is essential that any
changes are viewed as positive for the ‘whole’ and not just an individual.
Moroccan researchers in management and
sociology
 Brahim Allali

Dr. Brahim Allali is titular of PhD in administration of HEC Montreal, where he was
professor between 2004 and 2015. Before dedicating itself to teaching, the formation
and research, Dr Allali worked during long years in industry, the bank and the service
with the companies.

He also taught in many institutions in Morocco and abroad of which the ISCAE, Al
Akhawayn University, Toulouse School Business and the Institute of the Francophonie
for Entrepreneuriat with Maurice. He is also consulting in development management
and international expansion in many national organizations, foreign and international
whose ITC, UNCTAD, WTO, World Bank, UNDP, CIDC, ITFC, IDB, etc.

Doctor Allali is the author of four books and tens of reports and articles scientific and
professional and animated more than hundred seminars and of workshops of
formation in more than 25 countries on subjects relating to international expansion,
strategic management and the international trade.
 Bibliographie of Brahim Allali
Management des PME : de la création à la croissance

Vision des dirigeants et internationalisation des PME une étude de cas multiples de PME
marocaines et canadiennes du secteur agroalimentaire by Brahim Allali

Culture et gestion au Maroc : une osmose atypique

La soupe de poisson : initiation à la gestion des entreprises par les contes et les métaphores

Dirigeants de PME face au choix des cheminements d'internationalisation

Vision et turbulence dans les PME qui s'internationalisent

Entrepreneuriat coopérative

Nouveau rôle du gestionnaire des ressources humaines et comportements organisationnels des

employés

Cadre conceptuel de la réflexion stratégique comme préalable à l'internationalisation de l'entreprise

CULTURE ET GESTION AU MAROC : UNE
OSMOSE ATYPIQUE
The Moroccan culture is very heteroclite and was gradually forged with the liking of the
occupations which the country with the wire of the history knew. It is made up of a not very
common alchemy of cultures of which some kept some all the same their characteristics.

Thus, it is defined at the same time as a melting-pot in the direction where it presents many
constants generally incarnated in the fundamental values of the Moroccan culture, and as a
tower of Babel insofar as the subcultures which constitute it refuse to be entirely melted.
The fundamental values which characterize the Moroccan company are numerous, but can
be brought back to the following values: the logic of allegiance, the solidarity of families
and the sacredness of dignity. The implementation of these values from the point of view of
management causes the appearance of many types and ways of managing which
characterize the Moroccan company of today.
Fatima Mernissi

Fatima Mernissi (b. 1940-d2015) is a Moroccan sociologist and writer. Born in Fez to a
middle-class family, Mernissi studied at the Mohammed V University in Rabat and later
went to Paris, where she worked briefly as a journalist. She pursued her graduate
education in the United States and in 1973 obtained a PhD in sociology from Brandeis
University.

She is a recognized public figure in her own country and abroad, especially in France,
where she is well known in feminist circles. Her major books have been translated into
several languages, including English, German, Dutch, and Japanese. She writes regularly
on women's issues in the popular press, participates in public debates promoting the cause
of Muslim women internationally, and has supervised the publication of a series of books
on the legal status of women in Morocco, Algeria, and Tunisia.
Fatima Mernissi

Mernissi 's work explores the relationship between sexual ideology, gender

identity, sociopolitical organization, and the status of women in Islam; her special
focus, however, is Moroccan society and culture. As a feminist, her work
represents an attempt to undermine the ideological and political systems that
silence and oppress Muslim women. She does this in two ways: first, by
challenging the dominant Muslim male discourse concerning women and their
sexuality, and second, by providing the “silent” woman with a “voice” to tell her
own story. Her book Doing Daily Battle (1988) is a collection of annotated
interviews with Moroccan women who present a lucid account of the painful
reality of their lives as they struggle against poverty, illiteracy, and sexual
oppression.
Snippet of the Bibliography of Fatima Mernissi

Beyond the Veil: Male-Female Dynamics in Modern Muslim Society

sexuality from the stranglehold of patriarchy. She critically examines the classical corpus of

Doing Daily Battle: Interviews with Moroccan Women

Dreams of Trespass: Tales of a Harem

Islam and Democracy: Fear of the Modern World.

Scheherazade Goes West: Different Cultures, Different Harems.

Women and Islam: An Historical and Theological Enquiry.

Women's Rebellion and Islamic Memory

The forgotten queens of Islam

Beyond the Veil: Dynamics in Modern Muslim
SocietyMale-Female
From the writing of her first book, Beyond the Veil: Male-Female Dynamics in Modern
Muslim Society in 1975, Mernissi has sought to reclaim the ideological discourse on
women and sexuality from the stranglehold of patriarchy. She critically examines the
classical corpus of religious-juristic texts, including the Hadith, and reinterprets them from
a feminist perspective. In her view, the Muslim ideal of the silent, passive, obedient
woman has nothing to do with the authentic message of Islam. Rather, it is a construction
of the 'ulama', the male jurists-theologians who manipulated and distorted the religious
texts in order to preserve the patriarchal system.

Mernissi's work explores the relationship between sexual ideology, gender identity,
sociopolitical organization, and the status of women in Islam; her special focus, however,
is Moroccan society and culture. As a feminist, her work represents an attempt to
undermine the ideological and political systems that silence and oppress Muslim women
The forgotten queens of Islam 

When Benazir Bhutto became Prime Minister of Pakistan in 1988, there were some who
claimed that it was a blasphemous assault on Islamic tradition, since no Muslim state, they
alleged, had ever been governed by a woman. In this extraordinary new book, Fatima Mernissi
shows that those proclaimed defenders of Islamic tradition were not only misguided but
wrong. She looks back through fifteen centuries of Islam and uncovers a hidden history of
women who have held the reins of power, but whose lives and stories, acheivements and
failures, have largely been forgotten. Who were the Queens of Islam? How did they accede to
the throne and how did their rule come to an end? What kinds of states did they govern and
how did they exercise their power? Pursuing these and other questions, Mernissi recounts the
stories of fifteen queens, including Sultana Radiyya who reigned in Delhi from 1250 until her
violent death at the hand of a peasant; the Island Queens who ruled in the Maldives and
Indonesia; and the Arab Queens of Egypt and of the Shi'ite Dynasty of Yemen. It was the
Yemenis who bestowed upon queens a title that was theirs alone - balgis al-sughra, or Young
Queen of Sheeba'
Ibn Khaldun

(27 May 1332 – 19 March 1406)

He was a North African Arab historiographer and historian. He is claimed as a

forerunner of the modern disciplines of sociology and demography. He is best
known for his book, the Muqaddimah. The book influenced 17th-century
Ottoman historians like Kâtip Çelebi, Ahmed Cevdet Pasha and Mustafa
Naima who used the theories in the book to analyze the growth and decline of
the Ottoman Empire.  19th-century European scholars also acknowledged the
significance of the book and considered Ibn Khaldun as one of the greatest
philosophers of the Middle Ages.
 ABDALLAH LAROUI
(November 7, 1933, in Azemmour)

He is a Moroccan historian and novelist writing in Arabic and French. He is considered one of Morocco's
leading intellectuals. Laroui taught at the University Mohammed V in Rabat until 2000. He has written
five novels.

Les Carnets d'Idriss, 2008

Le Maroc et Hassan II, 2005

Islam et Histoire : essai d’épistémologie, Albin Michel, 1999

Islam et modernité, La Découverte, 1986L’Histoire du Maghreb : un essai de synthèse, Librarie Francois

Maspero, 1970

La Crise des intellectuels arabes : traditionalisme ou historicisme ?, La Découverte, 1978

Les Origines sociales et culturelles du nationalisme marocain (1830-1912), Paris, 1977

L’Idéologie arabe contemporaine 1967 - La Découverte, 1982

The Crisis of the Arab Intellectual: Traditionalism or Historicism? (1976)

The History of the Maghreb: An Interpretive Essay, Ralph Manheim, trans. (Princeton: Princeton University
Press, 1979).
MOHAMMED ABED AL JABRI

(27 December 1935 – 3 May 2010 Rabat)

Al Jabri was a Moroccan critic and professor of philosophy and Islamic thought
in Mohammed V University in Rabat. He was also an expert in Arabic and
Arabic literature. He is considered to have been one of the major intellectual
figures in the contemporary Arab world. He is also known for his academic
project "The critique of the Arab Mind". He published several influential books
on the Arab philosophical tradition.
MOHAMMED ABED AL JABRI Bibliography
Arab-Islamic Philosophy: A Contemporary Critique. Center for Middle Eastern Studies.
January 1999. p. 152. ISBN 0-292-70480-1.

Critique de la Raison Arabe - 3 volumes, Beyrouth, 1982.

Nous et Notre Passé (Al-Marqaz al-taqafi al-arabi). Lecture contemporaine de notre

patrimoine philosophique, 1980.

La Pensée de Ibn Khaldoun: la Assabiya et l'État. Grandes lignes d'une théorie Khaldounienne
de l'histoire musulmane. Paris: Édima, 1971.

Pour une Vision Progressiste de nos Difficultés Intellectuelles et Éducatives. Paris: Édima,
1977.

In English[edit]

Democracy, Human Rights and Law in Islamic Thought. I. B. Tauris, 2008 (ISBN
1845117492).

The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab
World. I. B. Tauris, 2010 (ISBN 1848850611).Mas'ala al-Huwiyya: al-ʿUrūba wa-al-
Islām...wa-al-Gharb ‫غ'رب‬
( ‫ وا''ل‬... '‫ ا''لع'روبة وا''إلسالم‬: ‫[ مسأ''لة ا''له'وية‬The issue of identity: Arabism and
Islam..and the West]). Center for Arab Unity Studies, 1995.
 Mohamed Guessous

Mohamed Guessous is born in 1939 and died on February 7th, 2014 in Rabat.
Guessuous got a PHD in 1969 in Sociolgie from Princeton University.

He was described as the “Father of sociology in Morocco”. He strongly

contributed to the formation of the first generation of sociologists of Morocco.
He strictly speaking does not have a written work but thanks to his colleagues
and friends that the oral contributions of Guessouss are converted into texts and
are published in Arabic and other languages.
 MOHAMMED Guessouss Bibliography

‫رهانات الفكر السوسيولوجي بالمغرب‬ 

Les commissions mixtes de coopération maroco-étrangeres : essai sur le système

marocain de coopération bilatérale

Rencontre avec Mohamed Guessous autour du thème La crise de l'enseignement

au Maroc 

Habitat et différenciation sociale monographie du quartier Beni-M'Hamed Sbatta

à Meknès 

Morocco : housing problems and policies in urban Moroco in the 1980's, the case
of Rabat-Sale

Les collectivités locales et l'environnement