CHANGING STATUS OF

WOMEN IN MOROCCO
Nohayla BOUHSSINE

Spring 2024

Supervisor: Naima BENLARABI

University Ibn Tofail, Faculty of Languages, Letters and Arts

 CHANGING STATUS OF WOMEN IN
MOROCCO

ABSTRACT :
This abstract delves into the dynamics of the changing status of women in Morocco,
providing a comprehensive overview of multifaceted factors influencing this evolution.
In this research, we used two methods; 1st one is a theoretical perspective
examining the phenomenon from a theoretical standpoint, which is taken from
feminist theories, education, and culture... 2nd one is a practical perspective which is
a quantity analysis through asking some questions to study this phenomenon from
the Moroccan context. According to this study, we realize that it aims to
understand women’s changing roles and challenges within the Moroccan context.
 Introduction:
The changing status of women in Moroccan society is a subject of growing interest, reflecting
broader shifts in cultural, economic, and political landscapes. As Morocco continues to
modernize, the roles and expectations for women are evolving, impacting not only individual
lives but also the structure and future of the entire society. Understanding these changes is
crucial for several reasons.
Firstly, studying the changing status of women provides insight into Morocco's progress
towards gender equality and social justice. By examining the evolving roles and rights of
women, we can better understand the extent to which the society values equality and diversity,
both of which are critical to building a fair and inclusive community.
Secondly, the changing status of women is closely linked to the country's economic
development. As women gain access to education, employment, and leadership roles, they
contribute significantly to the workforce and economic growth. Understanding these
contributions helps policymakers and business leaders make informed decisions that support
gender equity and foster a more robust economy.
Thirdly, this topic sheds light on the cultural transformation taking place in Morocco. Shifts in
the status of women often reflect broader changes in societal norms and values, indicating a
movement towards a more progressive and inclusive society. This cultural evolution can
influence not only local dynamics but also regional and global perceptions of gender roles in
Muslim-majority societies.
Lastly, examining the changing status of women in Moroccan society provides a lens through
which to understand the challenges and barriers women face. Identifying these obstacles is
crucial for developing effective strategies to promote women's rights, combat discrimination,
and ensure that all individuals, regardless of gender, have the opportunity to thrive.
In summary, the importance of studying the changing status of women in Moroccan society
lies in its potential to reveal insights into gender equality, economic development, cultural
transformation, and social justice. This understanding can guide policymakers, activists, and
educators in fostering a more equitable and progressive future for Morocco.
 Feminism :
Feminism is a range of socio-political movements and ideologies that aim to define
and establish the political, economic, personal, and social equality of the
sexes. Feminism holds the position that societies prioritize the male point of view and
that women are treated unjustly in these societies. [6] Efforts to change this include
fighting against gender stereotypes and improving educational, professional, and
interpersonal opportunities and outcomes for women.
Originating in late 18th-century Europe, feminist movements have campaigned and
continue to campaign for women's rights, including the right to vote, run for public
office, work, earn equal pay, own property, receive education, enter into contracts,
have equal rights within marriage, and maternity leave. Feminists have also worked to
ensure access to contraception, legal abortions, and social integration; and to protect
women and girls from sexual assault, sexual harassment, and domestic
violence. Changes in female dress standards and acceptable physical activities for
females have also been part of feminist movements.
Numerous feminist movements and ideologies have developed over the years,
representing different viewpoints and political aims. Traditionally, since the 19th
century, first-wave liberal feminism, which sought political and legal equality
through reforms within a liberal democratic framework, was contrasted with labour-
based proletarian women's movements that over time developed
into socialist and Marxist feminism based on class struggle theory. Since the 1960s,
both of these traditions are also contrasted with the radical feminism that arose from
the radical wing of second-wave feminism and that calls for a radical reordering of
society to eliminate patriarchy. Liberal, socialist, and radical feminism are sometimes
referred to as the "Big Three" schools of feminist thought.
Since the late 20th century, many newer forms of feminism have emerged. Some
forms, such as white feminism and gender-critical feminism, have been criticized as
taking into account only white, middle class, college-educated, heterosexual,
or cisgender perspectives. These criticisms have led to the creation of ethnically
specific or multicultural forms of feminism, such as black
feminism and intersectional feminism. Some have argued that feminism often
promotes misandry and the elevation of women's interests above men's, and criticize
radical feminist positions as harmful to both men and women. [16]

I/ Historical context of the changing status of women in

Moroccan :
In Morocco, the women’s movement has been positioning itself as a new strong political
actor. This has largely contributed to the enactment major decisions, the renewal of political
dialogue and the expansion of civic and political participation. The family code reforms,
called the Moudawana reforms (2004), were experienced as a great victory. Similarly, those
related to the labor code (2003) and the penal code (2002) were essentially based on proposals
presented by collectives and networks of feminist associations.
It was in the 1980s, in a context of democratic struggle, that the feminist movement in
Morocco was established as a movement. During this prolific period, the so-called historical
pioneering feminists have accumulated victories, such as the reform of
the Moudawana mentioned above (2004), considered to be a historic win for the feminist
movement.
The year 2011 marked a turning point for the feminist movement in Morocco. It was the year
of popular uprisings, like in most other Arab countries. In the Moroccan protests, a large
participation of women was recorded, women from the working class, until then largely
considered apolitical. For once, the plurality of feminism was emerging: a diverse feminism,
less elitist and a feminism that takes into consideration the issues of the working class. But it
was also the peak of Islamic feminism, a very popular strand of feminism among the middle-
classes, and previously excluded by feminism.

The victories of the feminist movement did not take long to unfold. Following the 2011
uprising, the king announced in March 2011 the draft revision of the constitution, integrating
numerous feminist demands, including the principle of parity. That same year, gender-mixed
national lists in the legislative elections helped achieve this objective. In the following years,
more precisely in 2014, the amendment to paragraph 2 of section 457 repealed the provision
that previously allowed a rapist to marry his minor victim. In 2015, article 453 provides for
the expansion of cases of authorisation for abortion. In 2015 too, the laws relating to local
authorities set a minimum quota of seats for women: 27% at municipal level and 30% at
regional level.

More recently, the use of digital technology has enabled the emergence of new forms of
expression for the feminist movement, emphasizing the role of the individual. On social
networks, the movement no longer speaks on behalf of a political party, a union or an
association but as a movement in its own right. This has contributed to an uninhibited
freedom of speech. Actions have become more ad hoc and target specific issues, generating
real media events. This is the case, for example, of Hajar El Raissouni, a journalist convicted
for illegal abortion in 2019. Thanks to social networks, a general mobilisation and a wave of
support were organised including that of the collective 490 “Hors-la-loi du Maroc”. The
collective advocates for the defence of individual freedoms and won the Simone de Beauvoir
Award for the Freedom of Women in January 2020.

II/ Theoretical Framework :

1-Feminist theories : the changing status of women through the lens
of feminism :
Many people incorrectly believe that feminist theory focuses exclusively on girls and women
and that its inherent goal is to promote women's superiority over men.
In fact, feminist theory has always been about seeing the social world in a way that highlights
the forces that create and sustain inequality, oppression, and injustice, and in doing so
advances the pursuit of equality and justice.
However, because the experiences and perspectives of women and girls have historically been
excluded for years from social theory and social science, much feminist theory has focused on
their interactions and experiences within society to ensure that half the world's population is
not excluded from the way we do. Seeing and understanding social forces, relationships, and
problems.
While most feminist theorists throughout history have been women, people of all genders can
be found working in this discipline today. By shifting the focus of social theory away from the
perspectives and experiences of men, feminist theorists have created social theories that are
more inclusive and creative than those that assume that the social actor is always a man. Part
of what makes feminist theory creative and inclusive is that it often takes into account how
systems of power and oppression interact. , meaning that it focuses not only on power and
gender oppression, but on how that intersects with systemic racism, a class hierarchy. system,
gender, nationality, disability, among others.
Gender differences:
Some feminist theories provide an analytical framework for understanding how women's
position and experience in social situations differ from men's. For example, cultural feminists
view the different values associated with femininity and femininity as a reason why men and
women experience the social world differently. Other feminist theorists believe that the
different roles assigned to women and men within institutions better explain gender
differences, including the sexual division of labor in the family.

Gender inequality:
Feminist theories that focus on gender inequality recognize that women's position and
experience in social situations are not only different from men's, but also unequal.
Liberal feminists argue that women have the same capacity for moral reasoning and agency as
men, but that patriarchy, and especially the sexual division of labor, has historically denied
women the opportunity to express and exercise this thinking. These dynamics push women
into the private sphere of the family and exclude them from full participation in public life.
Liberal feminists point out that gender inequality exists for women in heterosexual marriage
and that women do not benefit from marriage.
Gender oppression:
Gender oppression theories go further than theories of gender difference and gender
inequality by arguing that women are not only different from or unequal to men, but that they
are subject to oppression, subordination, and even abuse by men.
Power is a key variable in the two main theories of gender oppression, psychoanalytic
feminism and radical feminism
Psychoanalytic feminists attempt to explain power relations between men and women by
reformulating Sigmund Freud's theories about human emotions, childhood development, and
the workings of the subconscious and the unconscious. They believe that conscious
calculation cannot fully explain the production and reproduction of patriarchy.
Radical feminists say that being a woman is a positive thing in itself, but this is not
recognized in patriarchal societies where women are oppressed. They identify physical
violence as the foundation of patriarchy, but believe that patriarchy can be defeated if women
recognize their value and power, create sisterhoods of trust with other women, critically
confront oppression and form female-based separatist networks in the private and public
spheres.

2- Examining how factors such as class, ethnicity,.. to influence women’s

status in Morocco :
In Morocco, women's status is intricately shaped by a myriad of factors, including class,
ethnicity, and tradition. Understanding these intersections is crucial for fostering a more
inclusive society.

Class dynamics significantly impact women's opportunities and access to resources. Affluent
women often have better access to education and employment opportunities, empowering
them to challenge traditional gender roles. Conversely, women from lower socioeconomic
backgrounds may face barriers to education and economic independence, perpetuating
cycles of inequality.

Ethnicity adds another layer of complexity. Berber women, for instance, may experience
different societal norms compared to Arab women, influencing their autonomy and status
within their communities. However, both groups may still encounter patriarchal structures
that limit their agency and opportunities.

Moreover, religious beliefs and cultural traditions play a significant role in shaping women's
status. While Islam is a unifying force in Moroccan society, interpretations of religious
teachings vary, impacting gender roles and expectations. Conservative interpretations may
restrict women's freedoms, particularly in rural and traditional settings.

Legal frameworks also play a crucial role in shaping women's rights and status. While
Morocco has made strides in promoting gender equality through legal reforms, disparities
persist in areas such as inheritance rights and family law, impacting women's economic
independence and decision-making power.

Despite these challenges, women in Morocco are not passive recipients of their
circumstances. Grassroots movements and advocacy efforts led by women are challenging
societal norms and pushing for change. Initiatives promoting education, economic
empowerment, and legal literacy are empowering women to assert their rights and reshape
societal attitudes.

In conclusion, examining how factors such as class, ethnicity, and tradition influence women's
status in Morocco provides valuable insights into the complexities of gender dynamics in the
country. By addressing these intersecting factors and supporting initiatives that promote
gender equality, Morocco can create a more equitable society where all women can thrive.

III/Literature Review:
IMAGES OF WOMEN IN SOCIETY THE DIFFERENT STAGES IN WOMEN'S EDUCATION
AND WORK For all Moroccan girls, education in the past consisted in learning to sew
and do embroidery. To this end, parents entrusted their daughters to a maallema who was
supposed to educate them and instruct them in women's occupations. The selection of a
maallema involved some discrimination, since grades were established between the
different categories of educator. Maallemas producing articles of fine craftsmanship were
employed by the upper middle class families. They were chosen according to their
clientèle, and the quality of the work submitted by them to the family, to instruct the
daughters in embroidery, sewing and lace-making. Next in rank came the maallemas
who made carpets. These were less esteemed and were entrusted with children from
the lower middle or work-ing classes. Then, parents who merely wanted their girls to earn
a living as early as possible sent them to women who produced ready-made articles for
shopkeepers. These women were held in even lower repute, for they went themselves in
search of their work and argued with the customer ; or, even, the customer would come to
see them, bringing the work to their homes—a state of affairs which the neighbours could
hardly view with favour. The setting up of apprenticeship schools and workshops and of
needle-work schools marked the first stage in the change. To each of these institu-tions a
maallema was attached, and it was to her that the parents applied, for the enrolment of
their daughters, rather than to the principal or the teacher. They asked for their daughters to
begin training in embroidery or carpet-making as soon as possible. It was very difficult,
at that time, to get parents to agree that talented girls might continue their studies, or even
take classes in general educational subjects, while pursuing their vocational training. The
second stage was marked by the organization of free modern educa-tion in the Arabic
language. The schools were usually co-educational and prepared their pupils for an
examination—the certificat d'études primaires (primary school certificate) of private
schools, distinct from that awarded in public education. In the beginning, the girls who
attended these schools came from well-to-do families, because fees were charged.
Gradually, however, lower ranking officials and employees began to enrol their daugh-ters;
and the heads of some establishments admitted children whose parents could not afford
to pay the fees. No domestic subjects were taught in these schools, and in them served
the first women school-teachers, mostly belong-ing to good middle class families. Attacks
and criticisms were directed against the new women teachers. But this period saw the
Revolution and the struggle for independence; the King and the political parties were also
advocating the advancement of women, and Princess Lalla Aïcha was encouraging
them to shoulder their responsibilities and become independent.

Data Analysis:
 Figure N°01: distribution of the sample by gender

Sex Nombre Pourcentage

male 18 45%
Female 20 50%
Autre 2 5%
Total 40 100%
Table No. 01: distribution of the sample by gender

Comment :
We can see that the gender of the respondents consists of males with a rate of 45 %, 50%
for females and 5% of others.

Figure No. 02: distribution of the sample by age

Age Nombre Pourcentage

 18-25 29 72.5%
25-30 ans 9 22.5%
30-40 ans 2 5%
+40 0 0%
Total 40 100%
Table No. 02: distribution of the sample by age

Comment :
For the age groups the majority is in the age group of 18 to 25 years old, representing 72.5%,
respondents aged 25 to 30 years old constitute 22.5% and people aged 30 to 40 years old are
representing only 5% .

Figure N°03: distribution of the sample by level of study.

level Nombre Pourcentage

BA student 27 67.5%
MA student 9 22.5%
PH.D student 4 10%
Total 40 4,4%
table N°03: distribution of the sample by level of study.

Comment :
This data highlights a predominant presence of Bachelor's students, comprising 67.5% of the
total. Master's 22.5% and Ph.D. students make up 10%, respectively.
Figure N°04: distribution of attitudes towards feminist theories.

Comment:
This breakdown illustrates a varied spectrum of attitudes towards feminist theories. While
disagreement holds the highest percentage, there's a notable portion expressing neutrality
and agreement, with smaller percentages strongly agreeing or disagreeing. This diversity of
perspectives reflects the complex and nuanced nature of discussions surrounding feminist
theories.

Figure N°05: distribution of attitudes towards the role of patriarchy in shaping women's status in
Moroccan society

Comment:
These statistics suggest that patriarchy is recognized as having a significant impact on
shaping women's status in Moroccan society, with a majority acknowledging its influence to
varying degrees. This underscores the importance of addressing patriarchal norms and
structures in efforts to achieve gender equality and empower women in Morocco.
Figure N°06: distribution of legal reforms on women's rights in Morocco.

Comment:
The data suggests a mixed perception regarding the impact of legal reforms on women's rights in
Morocco, with significant proportions acknowledging both significant and moderate contributions,
while others perceive slight or no improvement. Additionally, a small percentage highlights the
historical role of Islam in advancing women's rights.

Figure N°07: distribution of women in decision-making positions in Morocco.

Comment:
This data suggests a somewhat positive outlook on the representation of women in decision-
making positions in Morocco, with 40% finding it adequate. However, there's still room for
improvement as 30% perceive it as inadequate. Another 30% remain neutral, indicating a
need for further examination or ambivalence in their assessment.
Figure N°08: distribution of women in decision-making positions in Morocco.

Comment:
This data indicates a mixed perception regarding the influence of class on women's status in
Morocco. While 22.5% believe it strongly influences, 30% consider it moderate, and 27.5%
see it as a slight influence. Interestingly, 15% believe class has no influence, suggesting a
divergence in perspectives on this matter.

Figure N°09: distribution of women in decision-making positions in Morocco.

Comment:
Ethnicity is seen as having a notable impact on women's status in Morocco, with
42.5% acknowledging some influence and 22.5% considering it significant. However,
27.5% see its impact as minimal, and only 7.5% believe it has no effect.
Figure N°10: distribution of considering the intersectionality of gender with class and
ethnicity.

Comment:
The data suggests that there's a general consensus on the complexity of analyzing
women's status in Morocco when considering the intersectionality of gender with
class and ethnicity. While 15.4% find it "very complex," a majority, 38.5%, consider it
"moderately complex." Additionally, 28.2% perceive it as "somewhat complex."
However, 17.9% believe it's "not complex," indicating some variation in perspectives.

Figure N°11: distribution of perceived barriers to achieving gender equality in Morocco.

Comment:

The data points to a range of perceived barriers to achieving gender equality in Morocco. The
highest percentage, 32.5%, identifies cultural norms and traditions as the most significant
hurdle. Legal barriers are seen as significant by 20%, while 25% point to economic disparities.
Furthermore, 22.5% highlight intersectional discrimination, encompassing gender, class, and
ethnicity, as a key impediment.

Conclusion:
In conclusion, the comprehensive analysis of the changing status of women in
Moroccan society provides valuable insights into various aspects influencing gender
dynamics and equality.

Historically, the women's movement in Morocco has made significant strides,

particularly through landmark reforms such as the Moudawana reforms in 2004.
These reforms, along with subsequent legal amendments and political initiatives,
reflect a growing recognition of women's rights and empowerment within the
country.

Feminist theories offer a theoretical framework for understanding the complexities of

gender inequality and oppression, highlighting the intersectionality of factors such as
class, ethnicity, and tradition. While feminist movements have diversified over time,
advocating for different perspectives and priorities, they collectively strive towards
gender equality and social justice.

The data analysis reveals a nuanced perspective among respondents regarding

feminist theories, the role of patriarchy, legal reforms, and women's representation in
decision-making positions. It underscores the ongoing dialogue and varied
perceptions surrounding gender issues in Moroccan society.

Furthermore, the influence of class, ethnicity, and intersectionality on women's status

is acknowledged, emphasizing the need for a multifaceted approach to address
systemic inequalities. Challenges such as cultural norms, legal barriers, economic
disparities, and intersectional discrimination pose significant barriers to achieving
gender equality in Morocco.

However, amidst these challenges, there are opportunities for progress. Grassroots
movements, advocacy efforts, and social media platforms have empowered women
to voice their concerns, challenge societal norms, and push for change. By addressing
these barriers and promoting inclusive policies and initiatives, Morocco can continue
its journey towards a more equitable and progressive society.
Sources:

https://en.m.wikipedia.org/wiki/Feminism
https://medfeminiswiya.net/2021/04/19/feminism-in-morocco-a-brief-overview/?
lang=en
https://www.boukultra.com/2023/10/blog-post_77.html
https://unesdoc.unesco.org/ark:/48223/pf0000017157