Professional Documents
Culture Documents
A Guide To Intercultural Management in Morocco
A Guide To Intercultural Management in Morocco
MANAGEMENT IN MOROCCO
PLAN
Facts about Morocco
Norms and values of the Country
Principal components of the Moroccan culture
Moroccan symbols
Moroccan researchers in the Management field
Moroccan communication
Moroccan negotiations
Comparison of Morocco and some other countries
FACTS ABOUT MOROCCO
Languages:
Population: 35 million
Arabic (official)
Ethnic Groups: Berber dialects
French often the
Arab-Berber language of business,
99.1% government, and
other 0.7%, diplomacy
Jewish 0.2%
Literacy: (definition: age 15 and over
can read and write)
Religions: total population:
Muslim 98.7%, 52.3%
Christian 1.1%, male: 65.7%
Jewish 0.2% female: 39.6%
NORMS AND VALUES OF MOROCCO
ICEBERG MODEL
Culture can be described as an
iceberg : There are things that can be
easily seen and described … but
there are also many deeply rooted
ideas that can only be understood by
analysing values, studying institutions,
and, in many cases, reflecting
someone’s own core values.
SURFACE MOROCCAN CULTURE : ARTIFACTS &
BEHAVIOUR
Personal relationships : Family is placed before the individual and is key component of Moroccan culture.
Moroccans highky value long-term personal relationships so close friends are often considered family. Trust
and friendship play important roles in Moroccan social and business culture.
Honour : Honour is extremly important to moroccans. Dignity and self-worth are especially important so
Moroccans take notive of how others perceive them. Shame is to be avoided at all costs so Moroccans often
do as much as possible to win the repect of theirs and to avoid arguments and confrontatin.
Religion : Islam unifies Morocco as the vast majority of Moroccans are Sunni Muslims. Religion plays a huge
part in day-to-day life as well as in Moroccan business culture.
SCHWARTZ’S CULTURE
MODEL
Shalom Schwartz, an Israeli
sociologist, identifies seven
cultural values in three pairs,
usually arranged in a circle.
Moroccan culture is :
Social classes: Moroccans base social class on money and occupation rather than
education.
RELIGION AND BELIEFS:
Morocco is a muslim country; that is to say all Moroccans- except the fewer than 1
percent who are Jewish- are born Muslim. It is not however an Islamic dictatorship,
and though the majority of Moroccans practice their religion in the one way or
another, the country is not entirely run by Charia or Islamic law. On the contrary, in
recent years, King Mohammed VI has made landmark changes to law such as the
Moudawana in a further effort to modernize the country.
Islam is omnipresent is the conversation used.
ECONOMIC SYSTEM :
The Moroccan economy is a mixed economy: individuals make some economic
decisions, the government make others.
GOVERNMENT : MONARCHY
Politics of Morocco take place in a framework of a parliamentary constitutional monarchy,
whereby the prime Minister of Morocco is the head of government, and of a multi-party
system. Executive power is exercised by the government. Legislative power is vested in both
the government and the two chambers of parliament, the Assembly of Respresentatives of
Morocco and the Assembly of Councillors. The Moroccan Constitution provides for a monarchy
with a Parliament and an independent judiciary.
Morocco has two official languages, which are not always used interchangeably in
the public sector. Officially, the language of Morocco is Arabic (sometimes known
elsewhere in the Arab world as Modern Standard Arabic).
If you are completing any legal documents (such as a house contract, or rental
contract), they will need to be in Arabic, as opposed to French. The reason for this is
that all of the Moroccan court system is conducted only in Arabic.
The second official language is French. Depending upon the orientation of a
company, business is often conducted in either French, Arabic (most often Diriga for
speaking, and Classical for written work-see discussion below), or both.
Four separate Berber languages exist, three of which are spoken in Morocco. Yet, all
are collectively referred to as "Berber." If someone says they speak Berber, we cannot
know which of the Berber languages he speaks, without more precision.
The Berbers are considered to be the oldest native inhabitants of Morocco. The
Berbers are a people originally of Caucasian origin. While the Berbers have an
uncertain and disputed origin, scientists now seem to think the original Berbers may
have moved south through Spain--not being of Spanish origin, but having moved
through that area, during Neolithic times--perhaps across a land bridge in the past,
near Gibraltar. Over the centuries, Berbers have mixed with many other ethnic groups,
especially from further south. Now they are often identified on a linguistic (rather than a
racial) basis.
Three different Berber languages are spoken in Morocco. Riffian is used in the north,
the region of the Rif Mountains. Tamazight is used in the High and Middle Atlas
Mountains. Chleuh is used in the southeastern regions of the Anti-Atlas Mountains, and
in the desert oasis regions.
ARTS AND LITERATURE :
Morocco has felt the influences of several ancient cultures. Excavations have
unearthed elements of the Phoenician, Greek, Carthaginian, and Roman
civilizations. Christianity spread to this region in Roman times and survived the Arab
invasion, but Arabic influences, which began in the 7th century, were to prove the
strongest. The Arabs brought to Morocco a written language that is still the primary
language of business and culture. Over the centuries Morocco received an influx of
Moors and Jews, who left Spain as a result of the Christian conquest or the
Inquisition. As a result of Moorish influence, Morocco developed a style of music and
architecture known as Arab-Andalusian. It soon spread to the rest of Islamic North
Africa. The western African influence, seen in dances and other arts, spread
northward with the establishment of trade routes across the Sahara from the 10th
century on. Among more recent cultural influences, the strongest is that of France.
LITERATURE
Morocco’s literary legacy goes back to the earliest days of Arab settlement and the foundation of Islamic
civilization. The most famous of Morocco’s early writers is Ibn Battūtah, who was born in Tangier in 1304 and lived
and worked throughout the then-known world.
Moroccan literature of the 20th century reflected such concerns as colonialism, nationalism, the survival of
traditional cultures framed by Islamic values, and introspective and inventive literary forms.
Its outspoken lyrics are set to a rock beat, and the music is performed on traditional as well as electronic instruments. A
folklore festival is held each June in Marrakech, featuring folk music and folk dances from various locales in Morocco.
Handicrafts have long been important in Morocco and are produced both in cities and in the countryside. They were
originally made as items for daily use rather than works of art, but are now found in shops and souks (markets) in every
city and town. Fine examples can be found in the country’s museums.
Morocco’s handicrafts include jewelry, leatherwork, pottery, textiles and carpets, and woodwork. The town of Safi has
long been a center for pottery in Morocco. The Moroccan national library, which was founded in 1920, is located at
Rabat. Other libraries in the country include the Library of Casablanca and the University library at Fès. Morocco has a
number of major museums. The Archaeological Museum in Tétouan has collections of Carthaginian, Roman, and
Islamic art and artifacts. Archaeological museums also are found in Rabat and Larache. Tangier has a Museum of
Contemporary Art. The National Museum of Ceramics is at Safi.
CUSTOMS AND TRADITIONS :
Green Tea with mint is a moroccan tradition of hospitality:
Made by steeping green tea with mint leaves, is very popular, and many Moroccans drink it several times
throughout the day and evening. Moroccans are famous for their hospitality, and it is Moroccan etiquette to offer
tea to any visitors that might stop by. Although the tea is usually prepared with a generous amount of spearmint
leaves, other herbs such as absinthium or wild mint might be used.
At one time, mint tea was ceremoniously prepared in front of guests. This tradition still takes place at some
formal occasions.During the tea ceremony, the host or hostess sits before a tray holding decorated glasses and
two tea pots. Fresh mint leaves (or other herbs), dried green tea leaves, sugar and boiling water should be
nearby.
The host begins by rinsing the tea pots with boiling water. He then then adds the tea leaves to each pot, and
rinses the leaves with a little boiling water. The water is discarded.
Sugar is added to the pots and the host fills them with boiling water. The tea steeps for several minutes before
being stirred, and then the host fills the tea glasses halfway while pouring simultaneously from both pots. The
pouring is usually done from a height of twelve inches or more.
Religious holidays
There are two holidays in Islam: Eid Al-Fitr and Eid Al-Adha. The first marks the end
of a month of fasting in Ramadan, and the second commemorates the willingness of
the Prophet Abraham to obey God and sacrifice his son. Congregational Eid prayers
are held on both days.
in Morocco the holidays tend to be observed more quietly and privately, with many
families following an Eid tradition of buying new clothes for children, preparing
sweets and special meals, and paying visits to family.
Moroccans celebrate also other significant days, such as tthe birthday of Prophet
Mohammed and the islamic new year (HIJRI)
Festivals
Timitar festival : the leading celebration of Amazigh Gnaoua music festival : a famous 4-day extravaganza
culture and world music in the souss massa drâa featuring art exhibitions and gnaoua style, world and
jazz music.
Rose festival – el kelaa de mgouna : berber music,
singinng, dancing and the election of a Ms.Rose
Imilchil marriage festival : a legendary festival that is
overtake this heavenly pink town
an homage to love and celebration of Berber Tradition.
Fes festival : a 10-day sacred music festival celebrating
spiritual traditions from around the world. INTERNATIONAL FILM FESTIVAL MARRAKESH: The
largest event devoted to film that attracts leading
Sufi cultural festival : an 8-day celebration of sufi Hollywood film directors.
spirituality, performance, poetry and workshops in Fes
FANTASIA: An annual equestrian performance and
celebration of traditional folklore in Meknes.
The eight pointed star (Khatim) is prevalent throughout most of the Muslim
world. It can be seen on flags, mosques, and Qurans.
This is not really a symbol of Islam per se. But Muslims have always used
geometry and shapes to express themselves artistically. This is mostly because
Islam generally looks down upon drawing, painting, or sculpting images of
living creatures.
So Muslims of the past used Arabic calligraphy and shapes to create beautiful
Islamic designs. The 8 pointed star is a result of this.
The color green
The color green has a special place in Islam. It is used in the decoration of mosques, the bindings of Qur'ans, the silken
covers for the graves of Sufi saints, and in the flags of various Muslim countries. Green has been associated with Islam for
many centuries. The color green was the color used by Muhammad’s tribe on their flags. According to Muslims the color
green symbolizes nature and life. In the Qur'an (Surah 76:21), it is said that the inhabitants of paradise will wear green
garments of fine silk. The color green has been considered especially Islamic for centuries.
Crusaders avoided using any green in their coats of arms, so that they could not possibly be mistaken for their Muslim
opponents in the heat of battle
The crescent
An Islamic symbol , the crescent as a religious symbol
has joined the ranks of the Christian cross and the Jewish
star of David.
Before Islam, the crescent was the symbol of Sassanids
and after capturing Persian lands, the crescent has been
adopted by Muslim Arabs and later by Islamic faith.
Barakat Mohammed
Arabic calligraphy and reads “Barakat Mohammed. The
meaning in English:
" blessing of Mohammed – prophet of Islam".
It is dating from 18th century at the foundation of the town
by the Sultan Sidi Mohammed Ben Abdellah al-Qatib (
Mohammed III c. 1710-1790), calling about divine
protection of the town. National flag and state ensign
of Morocco
The flag of Morocco is made of a red field with a black-bordered green
pentagram. Red has considerable historic significance in Morocco, proclaiming the
descent of the royal Alaouite family from the Prophet Muhammad via Fatima, the
wife of Ali, the fourth Muslim Caliph.The red background on the Moroccan flag
represents hardiness, bravery, strength and valour, while the green, five-pointed star
represents the Solomon’s seal.
1. The Star of David, a Jewish home. Under the star, two symmetrical elements, which symbolizes the living
couple in this house, but having the form almost as a scorpion to move away the bad eye and the evil.
2. With the Rose with four petals, this house belongs to Christians. At bottom in form of two signs, face to face,
symbol of love of thoose which lives this house.
3. Without star and religious membership, Two interlaced sheets which symbolize love of the couple owner of
the house and in the medium the incipient flower which symbolizes their offspring.
4. Five snakes guards in top and an eye in lower part, It is a Muslim house since the five is crowned for them
and the snake protects from the evil eye in lower part, plus two other symmetrical snakes which symbolize the
couple residing in this residence and which keep between them the Star with five branch points of Islam.
5. A flower with five petal and seven sheets on the stem, symbol of a Muslim family.
6. A Rose with eight petals Arab, thus Muslim, and with two symmetrical animal forms symbolizing love of the
living couple in this house.
7. The Star of David marks the presence of an Jewish family. With two identical and symmetrical forms which
symbolize the couple.
8. The date in the middle; an eye to stop the evil eye, With two identical and symmetrical sides from the same
family.
9. The Rose with eight petals, thus Arab and Muslim, with two branches of symmetrical olive-trees which
symbolize that the couple which saw lives peacefully. The olive-tree being the symbol of peace or a couple
which triumphs insofar as these branches are carried by the winners in reward.
Hamsa Hand - The Hand of Fatima
Hamsa is the hand of Prophet Muhammad's daughter Fatima. It is the symbol of patience, loyalty, faith and
resistance against difficulties. According to common belief, it tells of the Fatima's struggle for dignity and
her tough life. Thereby, purity, goodness and truth are blessed.
For centuries, Fatima’s Hand has been a powerful talisman for good luck and one of the most popular
amulets in the world of Islam for protection. It is hung on the walls of the house as engraving in silver or
gold or it is painted in red. It is believed that a house protected by the Hand of Fatima will not catch fire.
In Egypt, Morocco and Tunisia, ornaments of Fatima’s hand have the same meaning as evil eyes. In these
countries, the miracle of the hand is given a great deal of importance.
Zellige
Zellige (zillij or zellij) is terra cotta tilework covered with enamel in the form of chips set
into plaster. It is one of the main characteristics of the Moroccan architecture. Zellige is
typically a series of patterns utilizing colorful geometric shapes. This framework of
expression arose from the need of Islamic artists to create spatial decorations that
avoided depictions of living things, consistent with the teachings of Islamic law
Berber signs
The ancient Berber script, Tifinagh, was developed around 500 BC, from the
Pheonicians.
The Symbol represents Freedom seen by the Imazighen of North Africa. It was used in the
war as a weapon and also represents the last letter 'Z' of the Tifinagh Alphabet. It is
called the AZA sign of the Imazighen people used in the middle of the Amazigh flag.
MOROCCAN RESEARCHERS IN THE
MANAGEMENT FIELD
Mohamed Guessous ou Guessouss est un intellectuel et sociologue marocain, né en 1938 à Fès et
mort le 7 février 2014 à Rabat. Il a été qualifié de « Père de la sociologie au Maroc ».
(Ṭarūḥāt ḥawl al-masʾalaẗ al-iǧtimāʿiyyaẗ, « arguments sur la question sociale »), Dār našr al-maʿrifaẗ,
2003
(Rihānaẗ al-fikr al-sūsyūlūǧī bi-al-Maġrib), Les Défis de la pensée sociologique au Maroc, Manšūrāt
wizāraẗ al-ṯaqāfaẗ, 2003
(Ṭarūḥāt ḥawl al-ṯaqāfaẗ wa-al-luġaẗ wa-al-taʿlīm, « arguments sur la culture, la langue et l'éducation »),
Dār našr al-maʿrifaẗ, 2004
Equilibrium Theory and the Explanation of Social Change, 1969, Princeton University
Confluences Méditerranée 2007/3 (N°62) Mémoire et réconciliation Pages : 220 Éditeur : L'Harmattan
ISBN : 9782296041264 ISSN : 1148-2664
Abdesselam Adib, né en 1957, est un chercheur universitaire marocain en économie, finances, politique et
sociologie. Il est aussi syndicaliste à l'Union marocaine du travail (UMT), il est le secrétaire général du
Syndicat national des fonctionnaires et agents du ministère de l'Économie et des Finances depuis juin 2007.
né en 1957 dans les montagnes du Rif à Ajdir dans la région de Taza, mais il a vécu à Rabat depuis 1961.
Il est un militant des droits humains, membre de l'Association marocaine des droits humains (AMDH) depuis
1995. Entre 2003 et 2010, il devient président de la section de Rabat de l'AMDH, et membre de la commission
administrative de l'AMDH.
Il est le fondateur en 2006 des « coordinations de lutte contre la cherté de la vie et la décomposition des
services publics »
La Politique fiscale et la Stratégie de développement, 1998 ;
Les Diplômés chômeurs au Maroc, 2001 ;
La privatisation est un facteur de développement ou d'exploitation, 2002 ;
Une année après le statut de la famille ... toujours rien, 2004 ;
Où va la crise économique au Maroc?, 2005 ;
La Lutte de classes et les transformations économiques et sociales, 2006.
Ali Sadki Azayku est né 1942 au village de Igran n-twinkhet dans le Haut Atlas dans les environs de Taroudant dans
le Souss au Maroc5
En 1970, il s’installe à Paris et fréquente l'École pratique des hautes études (EPHE) et les cours de berbère de
Lionel Galand à l'INALCO, et commence à préparer sa thèse de doctorat sous la direction de Jacques Berque. En
1967, Ali Sdiki Azaykou participe à la création de la première association berbère au Maroc, l’association marocaine
de recherche et d’échange culturel (AMREC)5. Après avoir obtenue son doctorat à la Sorbonne, il rejoint en 1972
l’université de Rabat pour y exercer en tant que chercheur et professeur d’histoire du Maroc.
Femme et sexualité au Maroc, Casablanca, Éditions Maghrébines, 1985, 175 pages (en arabe)
Connaissance et sexualité, Casablanca, Ouyoune Maqalat, 1987, 140 pages (en arabe).
Sexualité et discours au Maroc, Casablanca, Afrique Orient, 1988, 122 pages.
La question sociologique dans le monde arabe, Casablanca, Afrique*Orient, 1989, 117 pages (en arabe).
Féminisme soufi : conte fassi et initiation sexuelle, Casablanca, Afrique*Orient, 1991, 158 pages.
Logement, sexualité et islam, Casablanca, Eddif, 1995, 394 pages.
Féminisme, islamisme et soufisme, Paris, Publisud, 1997, 252 pages.
Jeunesse, Sida et Islam, Casablanca, Eddif, 2000, 279 pages.
Vers une démocratie sexuelle islamique, Fès, Info*Print, 2000, 139 pages (en arabe).
La gestion socioculturelle de la complication obstétricale au Maroc, Fès, Imprinégo, Ministère de la santé/ Johns Hopkins University/USAID,
2001, 118 pages.
Ville islamique, intégrisme et terrorisme. Une approche sexuelle, Beyrouth, Dar Es Saqi et Ligue des Rationalistes Arabes, 2008, 208 pages (en
arabe).
Le féminisme au Maroc, Casablanca, Toubkal Éditions, 2008, 290 pages.
Sociologie de la sexualité arabe, Beyrouth, Dar Al Tali’a, 2009, 184 pages (en arabe)
Vers une nouvelle identité masculine, Dakar, CODESRIA, 2009, 112 pages.
Critique de la masculinité au Maroc, Rabat, Éditions Warzazi, 2010, 200 pages
Mahdi Elmandjra (arabe : )المهدي المنجرةest un professeur et écrivain marocain en sciences humaines et sociales, né le 13 mars 1933 à Rabat et
mort dans cette ville le 13 juin 20141. Le professeur Mahdi Elmandjra a fait ses études universitaires aux États-Unis à l'université Cornell
(licence en biologie et en sciences politiques) et les continua en Angleterre où il obtint son doctorat (Ph.D. éco.) à la London School of
Economics (université de Londres). Il commence sa carrière en 1958 comme professeur à l'université Mohamed-V de Rabat.
The United Nations System: An Analysis, 1973, 368 pages. (ISBN 0-2080-1383-0)
On ne finit pas d’apprendre, rapport au Club de Rome, traduit en 12 langues, 1979, 159 pages. (ISBN 0-0802-4704-0)
Maghreb et Francophonie, 1988, 84 pages. (ISBN 2-7178-1594-5)
Première Guerre civilisationnelle, 1991, 200 pages.
Rétrospective des futurs, 1992.
Nord-Sud, prélude à l’ère postcoloniale, 1993, 304 pages.
Al Quds, symbole et mémoire, 1996.
Dialogue de la communication, 1996, pages 180.
La Décolonisation culturelle, défi majeur du XXIe siècle, 1996.
Massar Fikr, cheminement d’un penseur, 1997.
Déglobalisation de la globalisation, 1999.
Intifadates, 2001.
Humiliation à l'ère du méga-impérialisme, 2003, 224 pages.
Ihana, 2004.
La Valeur des valeurs, 2008.
Fatima Mernissi s'inscrit dans l'une des premières écoles privées mixtes du pays et poursuit ses études à Rabat, puis en
France et aux États-Unis. Depuis les années 1980, elle enseigne à l'université Mohammed V de Rabat.
Fatima Mernissi mène en parallèle à sa carrière littéraire un combat pour le féminisme dans la société civile : elle a fondé
les « Caravanes civiques » et le collectif « Femmes, familles, enfants » Sexe, Idéologie, Islam, Éditions Maghrébines,
1985 Le Fennec
Managerial value systems in Morocco, International Studies of Management and Organization with Ali
ABBAS J
Innovation and instruments of territorial innovation ; Case of Morocco, with Nada SOUDI
Audit and rationalization of public expenditure : Case of the Chaouia Ouardigha region ; with Hicham
DRISSI and Nada SOUDI
Territorial intelligence and attractiveness : Case model of French industrial parks in Morocco, with
Hicham DRISSI and Nada SOUDI
The lean six sigma and experiences in African countries, with Hicham DRISSI and Nada SOUDI
Rita El Khayat (née en 1944 à Rabat) est une psychiatre, anthropologue et écrivaine marocaine. Elle a
étudié la médecine à Rabat, la psychiatrie à Casablanca, pour terminer ses études à Paris où elle a été
diplômée en psychiatrie, médecine du travail et ergonomie, et médecine spatiale. Pendant ses études,
elle a été active en tant qu'animatrice de télé, artiste de cinéma. En 1999, elle a fondé l'association Aïni
Bennaï afin d'élargir la culture au Maroc et au Maghreb. Rita a produit plus de 350 articles et 30 romans
dont :
Le Monde Arabe au Féminin, Essai, L’Harmattan, Paris, 1985, 1986, 1988: 3 éditions, épuisées
Le Maghreb des Femmes, Essai, revu, augmenté, corrigé, (ré édité Marsam, Rabat, 2001, 1re édition,
Eddif, Casablanca, 1992, épuisé
Le Somptueux Maroc des Femmes, Essai, illustré par J-G. Mantel, (ré édité Marsam, Rabat,
2002) ; 1re édition, Ed. Dedico, Salé, 1994, épuisé
Une Psychiatrie Moderne pour le Maghreb, Essai, L’Harmattan, Paris, 1994, épuisé
Les Sept Jardins, Nouvelles, Collection « Écritures Arabes », L’Harmattan, Paris, 1995, épuisé
Livre sous pseudonyme, 1994
Le Livre des Prénoms du Monde Arabe, Editions Aïni Bennaï, Casablanca,
2004, 5e édition
Le Livre des Prénoms, les Prénoms du Livre, 6e édition, éditeur, Lyon, 2007, France
Casablanca, essai, Eddif, Casablanca, 2000
Le Désenfantement, Récit, Ed. Aïni Bennaï, Casablanca, septembre 2002
Moha Ennaji né le 1er janvier 1953 est un linguiste marocain, auteur, critique politique et militant de la
société civile. Il est professeur à l'Université Sidi Mohamed Ben Abdellah à Fès au département de
langue et littérature anglaises, où il a travaillé pendant plus de 30 ans. Il est également professeur
visiteur à Rutgers University et à Mansfield University (en), États-Unis. En plus de ses publications en
linguistique, il a écrit dans les domaines de l'éducation, la migration, la culture et le genre, et il est
l'auteur ou l'éditeur de plus de 20 livres.
• A foreigner should be patient while talking and listening to a Moroccan, as they will not
overload with information.
• In general, Moroccan people tend to hold back and rather imply meaning, using certain
chosen words or actions. As such, it takes some time to really understand the context of a
discussion or conversation
• It is also important to choose words carefully. The Arabic language has, like any other
language, words and phrases, which have more than one meaning. Moroccans could easily
interpret something incorrectly.
HAPTICS AND PROXEMICS
•Men in Morocco “shake hands when greeting one another and usually kiss once on each cheek”.
• When first being introduced to a lady, you should wait to see if she will shake your hand, if she
does not offer you her hand, you should bow or nod to show respect
• An arm’s length of space, or just a bit more, is a good distance to keep between acquaintances,
colleagues and casual friends.
• When interacting with close friends and family, this distance can diminish.
• When chatting with Moroccan men, it is best for women to keep a little extra space between them
and the man.
• There is a fair amount of touching that goes on during conversations. Especially
between people of the same gender, unless you’ve drawn some strong boundaries
•While it’s fine to call ahead and see if someone is home, it’s equally acceptable to
show up unannounced
• If you live in a large home or multi-family home in Morocco unless your belongings
are under lock and key (literally) people will see them as “community property”
CHRONEMICS
• It is best to avoid scheduling meetings during Ramadan since Muslims cannot eat or drink
during the day
• Never try to schedule meetings on Friday between 11:15 a.m. and 3 p.m. since most
companies close for prayers.
• Try to arrive at meetings on time and be prepared to wait. Moroccan business people who
are accustomed to dealing with international companies often strive to arrive on time, although
it is often difficult for them to do so in such a relationship driven culture
• In general, Moroccans have an open-door policy, even during meetings. This means
you may experience frequent interruptions. Others may even wander into the room
and start a different discussion. You may join in, but do not try to bring the topic back
to the original discussion until the new person leaves.
• French is generally the language of business, although some companies use English.
Check which language your meeting will be conducted in, so you know if you should
hire an interpreter
• The bad qualities are : lack of communication, the managers does not
hear enough the subordinates, the difference between men and women,
the differences in the salary also and that the managers require too
much to their subordinates.
DECISION MAKING
• Decisions are almost always made slowly and with much consideration
• Unlike Americans, Moroccans value slow decision making skills
• Rushing a decision will only backfire and make the decision making process
slow even more
• Once a decision is reached, it is given to subordinates to implement
• Employees do not publicly question a manager’s decisions as it would cause
both parties to diminish their reputation
• Risk-taking is limited to those in decision making positions
NEGOCIATION
• Building
trust and relationships are crucial to successful business
with any Moroccan business person
• Moroccan people will spend much of a business meeting getting to
know their colleagues and building a good repertoire with them
• They would rather waste a little time and money in the short term,
than to jump into a business agreement with someone who may be
untrustworthy
• 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
• Compromise is to be taken in consideration with trust. Due to the value of trust,
Moroccan business people will be more willing to compromise if there is a prior
relationship.
APPROACH TO 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.
APPROACH TO TIME AND PRIORITIES
• Deadlines and timescales are fluid
• Patience is the key to successful intercultural management when working in Morocco
• Global and intercultural expansion means that some managers may have a greater
appreciation of the need to enforce timescales and as such, agreed deadlines are
more likely to be me
COMPARISON OF MOROCCO AND SOME
OTHER COUNTRIES
DIMENSIONS OF CULTURE
By Geert Hofstede
Dutch social psychologist, former IBM employee, and Professor Emeritus of Organizational Anthropology and International
Management at Maastricht University in the Netherlands
Nationality: Dutch