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POLITICS
Adnane Ben.
Boston USA
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Can Anthropologists and Social Scientists Help Prevent or Stop Wars?
10:38:47 PM Wednesday Nov 3, 2010


I have to observe, and you can correct me, that social scholars or anthropologists usually make revealing, honest and telling analysis about the cultures and communities they study, yet, their analysis rarely if ever influences politics and world relations. Would it be figuratively accurate to say that they speak in a vacuum or would that be simply offensive? Politicians and war generals are usually always looking for the best interest of their respective nations or persons now or within a 4-year term, and that cannot happen if they followed the advice of social and anthropology scholars - which I would guess is usually not to wage wars because all land is sacred and all land is a museum.

So much has been researched and analysed about the Arabo-Muslim communities. The research and analysis is available. Yet, on the one hand, the US is still at war in the Middle East. A war that has been defined in several ways over and over again. Defined as a crusade, as a war against the axis of evil, as a preemptive war, as an economic investment, as a showdown of military prowess, as a test ground for new advanced weapons, as a humane effort to free people from tyranny, as a brute force campaign for democracy or as a Christian-Zionist resumed effort to undermine Islam. On the other hand, some secular countries in Europe are still unable to find a good way to embrace Muslim mentality - although and as a tangent, I personally think the issue there is that Muslims tend to be influenced about the technicalities of Muslim mentality from diverse sources none of which, thankfully, claims supremacy; as a result you get a practice spectrum from "non-practicing, and do not plan to anytime soon" to "non-practicing, but planning after 40", to "practicing seasonally, on Ramadan or Eid whichever comes first" to "trying honestly to make it to Friday prayer" to "trying really hard to pray everyday" to "trying hard to keep it up after one month" to "getting it right.. maybe, who knows!" to "I follow the Maliki madh'hab" to "I follow whatever Madh'hab or mix thereof that makes my life super easy and comfortable" to "I think I got it, and now I will start preaching" to "all of you don't know jack and I don't need to be a preacher to scream at you, you pray with your right hand on top of your left hand and your pants rolled up". Europe has to find room for this spectrum. In fact, Muslim countries usually have a subset of such a spectrum which means they have it easier than Europe's job. That's why I am so interested to see how things develop in Europe. What a challenge to secularism, and what an opportunity for Muslim there to find a way to help Europe succeed.

Back to the role of Social sciences and Anthropology in shaping local and world policies.

Is there a link, correlation or explicit cooperation between social/anthropology scholars and governments? the media?

Do social sciences or Anthropology help shape foreign policies? help shape internal policies regarding immigrants?

Some people are debating what is it that can save the current conflict "the war on terrorism (they really mean Al-Qaeda - interestingly some BBC doc theorizes that the organization doesn't even exist while some conspiracy theories claim that the 911 investigation is still unresolved and therefore the wars in the Middle east are unjustified)".

Some say, it's more troops. Others say bring the troops back. Others say stop funding Israel. Others say throw interfaith dialogue fests. Others say only prayer will help, roll your prayer rugs, light candles, mumble whatever sacred words you have to mumble, an honest all-stars comeback to God. I wonder what can social and anthropology scholars offer aggressively to save the current conflict.


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1:16 pm    March 25, 2011

Anthropo Logos message
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So, let’s go back to the initial question: Can anthropologists and social scientists help prevent or stop wars? Or, put differently, what role(s) can anthropologists play in the current context?

As I have tried to demonstrate with my numerous “how” questions, and with my comments, is that anthropologists are, from my point of view, there to: question what is taken for granted (the obviousness); push others to reflect again and again; provide a deeper understanding of what is at stake by focusing on “how” things work (instead of focusing on “why”) and by shedding light on what is often occulted; provide complex and meaningful analyses on which solutions can be built. For example, many anthropologists have actually offered brilliant analyses on the topic of the Arab Revolutions that are, in my opinion, very useful for understanding what has happened (and, by extension, also contributing to a better understanding of this part of the world). So, for me, that’s the kind of contributions we can bring.

Yes, maybe it seems minor, and maybe more often than not we speak in a vacuum, but anthropologists are, like other scientists, only one link of the chain. And, by the way, from a personal perspective (and not from an “expert” one), many anthropologists are very active and engaged in different causes (as anybody else) and contribute more concretely to “saving the current conflicts.”

To conclude, I do hope that with this discussion I have contributed to deconstruct your “romantic” idea of what an anthropologist is – since you have experienced how much a “casse-pied” we can be with our endless questions and now you know that all lands are not sacred to all anthropologists.

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7:29 am    January 6, 2011

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Thank you so much for your elaborated answer. It’s clear that by ideological invasion you mean the control and manipulation of people. As an anthropologist, I’m very interested to know how this operates. You have said that this takes shape by altering the cultural stream of a people invaded. Fine, but how and, concretely, by which means? Do you have any empirical examples?

You explain very well “why” this takes shape (to close gaps between the peoples and the invader, to reduces the possibility of resistances, etc.), but the “how” (which is for me the most important) is at least sidelined or even evacuated. How does it work? I also completely understand that it is a long process, but it would be useful to have concrete or some grounded examples to go beyond the abstraction of theoretical arguments. Specifically (and to use your own words):

- How have the invaders altered the cultural stream of people?

- How has Europe implanted itself ideologically in Turkey?

- How have the Orientalists questioned the Arabic and Muslim heritage and its foundations?

- Who are these Orientalists? Any specific scholars?

- How have they attempted to question the authenticity, the meaning and teachings of Islamic sources, such as the Quran and Sunna? And by which means?

- Who are the intellectuals in the Arab/Muslim world who have bought into the Orientlist propaganda?

You give some examples, arguing that “They restructured public educational systems, introduced foreign educational systems, reduced the study of Arabic and religion, increased the study of foreign languages, supported theatre plays that promote the new Western church-ridden lifestyle and shifted religion by the sidelines as the resort of the mediocre and pauper man.” But is this only operates in Arab and Muslim countries?

Could you also tell me in what way the “ideological invasion” is different from that of colonialism? It’s not all that clear to me. Of course, the terminology you used refers to a specific argument developed to describe what has happened in Arab and Muslim countries, but the general processes presented here seem, according to me, to be the fact of the colonial project “tout court.” For me, its colonialism not imperialism – imperialism for me refers to what Hannah Arendt has said and thinks about it, and it is in many ways very different. You present one way to see this, but I think there is many other ways to explain or describe this phenomenon (which is not specific to Arab and Muslim countries).

I have in mind the example of what Edward Said argued in Orientalism and those who have been inspired by him – such as the South Asian scholars form the Subaltern Studies, who are also inspired by Gramsci (e.g. Ranajit Guha, Dipesh Chakrabarty, Partha Chatterjee, Gayatri Chakravorty Spivak, Homi Bhabha, among others). Their critiques were an attempt to build a new kind of historiography by providing a new perspective on the history of colonialism in India from the point of view of the colonized. Their works have changed the way Western scholars think, study and reflect. They have had a major impact not only in anthropology, but also in history, philosophy, literature, etc.

The Postcolonial critics did the same thing by highlighting and finding a way to understand the power and the domination of Western knowledge – they focus on what Foucault calls power/knowledge relations. In a sense, their ideal is to counter the effects of colonialism on “cultures” and on societies, by imposing a multiplicity of voices that have been ignored in the past. Here, the works of people like Frantz Fanon, Achille Mbembe, Aime Cesaire, Albert Memmi, Kwame Nkrumah, Ashis Nandy, Valentin Mudimbe, etc. are crucial and enable to weaken and destabilize the “Western way of thinking.” Africans, more particularly, were (and are still) very pro-active in this kind of critique.

These examples demonstrate how the production of the critic and a counter-discourse has tangible effects, not only in academic circles, but, more importantly, on postcolonial societies as a means to regain the self-confidence and self-esteem that has been lost.

Having said that, let me pinpoint something further. You denounce the processes of “ideological invasion” by invoking an ideological argument. Do you think the only way to escape this process is to replace it with another ideology? Do you think that’s the way to get away from it? I’m not totally convinced...

To switch to the current situation, you argue that Orientalists are not “as agenda-driven as they used to be,” but are nonetheless still present in the media. In which media? Western or Middle Eastern? What are they doing? How can/do they ideologically “invade” Arab and Muslim societies today? What are their concrete actions? How do they operate? Who are they?

I also understand that people can be seduced or attracted by discourses that are built on “mistaken religious arguments” – which are more than often not sophisticated and based on facile stereotypes; but I also think that Arab and Muslim scholars have to be involved in the construction of counter-discourses, as South Asians and Africans have been. Otherwise, I don’t think it’s the “job” of an anthropologist, let alone a Western anthropologist, to be part of such counter-discourses. Rather, our work consists in developing an understanding of these stereotyped (even fascist) discourses, the way they have emerged and the effects they have produced. We also find ways to investigate how power/knowledge relations take shape in this framework. Our task is to denounce, therefore, is to provide a critique, but not to tell people how they should think – a point I have mentioned in a previous comment in a quote from Foucault. At best we can lay the bases for which another “regime of truth” can emerge. You assert that you would “like to see anthropologists get involved” in this topic, but – and I go back over on this – how? In what way? After all, what do you want us to do concretely?

And to conclude, as an anthropologist, my work precisely consists in detecting many kinds of “ideological drifting” and to understand, more generally, how power/knowledge relations work (and the effects thereof) in the West – as I have already mentioned, this is an ethical choice to work on processes implemented by the West. These kinds of contributions are, in my sense, the prerequisite to find ways out of these processes. Sometime working backstage is more efficient than to be on the spotlight!

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1:36 am    December 30, 2010

Adnane Ben. message
4
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Well, ideological invasion is an old concept. I'll try to define in my own words based on what I've studied. It consists of a certain control and manipulation of people, by altering their cultural stream against their will either directly or indirectly, in order to close gaps between the peoples and the invader which builds common interests, reduces tension and resistance and therefore facilitates decision making by the invader to achieve self-interests.

The word invasion is chosen to emphasize the negativity of the act. How can it be positive that man seeks another man's assets for pure self-interest? therefore, the prophets are not actors of ideological invasion because prophets sought man's guidance not for self-interest but for man's interest, for the group's interest and for humanity's interest. I mention this religious tangent, because one could argue that the prophets manipulated people, altered their spiritual beliefs in order to achieve popularity, leadership or wealth. It's an old argument, and the first to make it were those who resisted the prophets and the Orientalists.

Ideological invasion is a long process; so those who choose to initiate ideological invasion are strategic and patient people.

I'll give two examples that I believe exhibited ideological invasion. European Imperialism, especially in Egypt, Turkey and North Africa; and Zionism. In order to understand how the Arab Muslim society functions and to give blows to the Ottoman Empire, Europe implanted itself ideologically in Turkey, Lebanon and Egypt. The number of Orientalists in these countries increased, from studying Arabic, to poetry to Islam in all its disciplines. Some of these orientalists were honest seekers of discovery and knowledge and added to the repertoire of Arabic and Muslim heritage. Yet, most were superficial and used their findings to question the Arabic and Muslim heritage and its foundations. They sent most of their blows to Islam's sources, the Quran and the Sunna. They attempted to question their authenticity, their meaning and their teachings. Then, they introduced in the heart of the Arab/Muslim world debates about women's rights, Islam as a failed faith responsible for the demise of the Muslims in contrast with the developing Europe which separated itself from Churuch and they also portrayed the Arabic language as hard, ancient and poor discouraging the new generations from learning it. Surprisingly, some intellectuals in the Arab/Muslim world bought into this heavy propaganda by the orientalists and the locomotive of change started in grand motion. Little by little, the Muslim conservative lifestyle enjoyed by Muslim societies for centuries started to disappear and instead a certain flamboyant enlightened lifestyle invaded the lands. By this time, there was enough people altered culturally and spiritually to facilitate military invasions throughout the Arab/Muslim world. The effect of orientalists and their local intellectual support continued, and in greater impact now that they're granted formal and official roles in the colonies. They restructred public educational systems, introduced foreign educational systems, reduced the study of Arabic and religion, increased the study of foreign languages, supported theatre plays that promote the new Western church-ridden lifestyle and shifted religion by the sidelines as the resort of the mediocre and pauper man.

So all this was on Imperialism.

But, how about today?

I have observed the following, about Morocco in particular, in a nutshell. Following the independence from the invaders, Morocco was able to breathe and recover much of what it had lost. The teaching of Arabic and Islam was back in full force. Zawiyyas were granted freedom to help in this strategy and reshape the Muslim landscape of the larger society. The culture revived, and thanks to the economic and industrial infrastructure put in place by the invaders, the country was able to survive in a new industrial world. However, something was lost in the large society and to this day perhaps: self-confidence and self-esteem due to the impression that they do not have the know-how, the invaders had, to build comparable infrastructures and economies or even better. A good example is Japan; a destroyed country out of world war ii with sanctions stands today as one of the most advanced and contributing societies. It takes social and spiritual discipline, contribution and meritocracy for Morocco to re-identify itself as a confident and contributing state. Today, orientalists may not be as agenda-driven as they used to be, but I still spot them here and there once a while especially as guests on the media which has come out in the past decade as the modern ultra superficial orientalist. The false idea that Islam is the cause of all conflicts and regress haunted people for years, and one could argue that 911 was a change factor, but maybe not as strong yet. I am still faced with people who advice their college kids not to get near a mosque which means they're encouraging them to miss the obligatory Friday prayer and most likely fall behind religiously all in all. I can understand their fear, but they're choosing the wrong response. Getting attracted to a certain revolting narrative infused with mistaken religious arguments leading to criminal acts is a dangerous reality. The ideological invasion du jour. I'd like to see anthropologists get involved. This is the topic of your time.

Zionism, well I have little space left to elaborate, but let me put it this way. Zionists invaded the Jewish people ideologically by painting to them an attractive picture: you've had enough, we're finally getting our promised land, pack up, leave everything behind, and come forth to fulfill your lord's promise. The picture was an ideal fulfillment of the Jewish belief, yet it was a strategy planned towards the end of the 19th century to colonize yet another country in the name of religion, driven by self-interests. What does the pauper Jew know! most of them believed the lie and took the first plane to Palestine, where years of almost slavery and struggle awaited them. I feel apologetic with the Jews who fulfilled their Aliyyah because I believe they were mostly manipulated but still hold them responsible because they must have known Palestinians were driven out of their homes. I will never forget the sight of our neighboring Jewish family in Oujda packing their last piece of furniture on the truck as they bid farewell to the city that embraced them so dearly. What a loss of a great diversity; they were Moroccan, and they were treated with dignity in Morocco.

There cannot be peace on earth until all ideological invasions are turned off.

As an anthropologist, a peaceful one, and hopefully without an 80K student loan to pay off, you might be interested in becoming an expert on detecting ideological invasions and studying ways out of it.

I hope this was not too long.

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11:09 pm    December 20, 2010

Anthropo Logos message
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I’m very curious about one notion that you have used in you comment. You talk about “ideological invasion.” What this refer to? Could you elaborate a little more? Could you give us a definition? This idea seems very interesting.

You also suggest that the work of scholars and intellectuals can be use as a mean for “penetrating the society ideologically.” That’s interesting, but according to you how this works concretely, in a pragmatic way? Which mechanisms take shape in this process? After all, is it a real danger or perhaps it is the role of the intellectuals in any society? Here I think about the Gramscian idea of “organic” intellectuals, the social (as well as political) function they have in society. In he’s words they are “the practically-minded directors.” So they always shape society ideologically (for Gramsci that is cultural hegemony).

But, I think that you refer here to “outsiders,” right? To the Orientalists you define as experts who study the Orient? Could you elaborate a little more on the role you think they really play in Arab and Muslim countries? By the way, for me the idea of Orientalism seems to refer to something quite different. My background to think about it, is the notion elaborated by Edward Said in the late 70’s – the most important (postcolonial) critic about the production of knowledge, about the way the West look at Orient (ideas also developed later in Culture and Imperialism).

So, from what I have observed, there are not that much Orientalists (experts of Middle East) in foreign embassies. Maybe that’s the main problem... In Canadian embassies (particularly in Morocco and Egypt) there is a lot of bureaucrats (not experts) and most of them don’t really know the language and the “culture” of the society inside of which they live and work for only few years (between 3 and 5 years). Having said that, I’m not sure how they can have any influence on these countries and societies...

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3:57 pm    November 9, 2010

Adnane Ben. message
2
What a great and elaborate contribution to this discussion and from an anthropologist. I'm glad to hear opinions from the source. I've taken a class last semester about ideological invasion, and your reply echoes several points I studied. Facts such as anthropologists and other experts embedded by governments either directly or indirectly into societies in order to study their culture, language, strengths and weaknesses. Those field accounts would become the basis for penetrating the society ideologically and would later facilitate a military colonization. The more the military and government knows of the culture, the better they could bend public opinion in order to achieve their interests with least bloodshed. These embeds were everywhere, even artists. In general, and from an Arabic and Muslim perspective they're referred to as Orientalists - experts who study the Orient. Some of them were honest and loyal to the discipline they contributed to, whether sociology, anthropology, theology or philosophy; and others were not. The interesting thing is that even today perhaps Orientalists find jobs in embassies and consulates of foreign governments in Arab and Muslim countries. I'm not sure which of the types dominate the field and the policies.

At any rate, I'm glad to hear from you that anthropologists and social scholars play a role in politics. I guess that's what I am after. It would help to take a particular case-study and identify the role of the anthropologist and how they influenced the outcome. I am trying to see if the other side listens and and if they disagree with the anthropologist what their argument is. After all, I totally understand that political problems are complex and require a multi-disciplinary strategy.


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1:20 pm    November 6, 2010

Anthropo Logos message
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What a provocative post for the anthropologist that I am!

Let me fist respond by recalling for you that anthropology, as a discipline, developed at the heart of a colonial project. Anthropologists such as Evans-Pritchard, who worked with the Nuer of Sudan, gained access to his fieldwork by carrying out his research with and for the British Empire. These anthropological studies were used by the Empires (British as well as French) to administer, control and subdue the diverse ethnic and cultural groups they had colonized. We can also think about the work of anthropologist like Marcel Griaule and more particularly the “Mission Dakar-Djibouti” (1931-1933) that was under his supervision, which was an ethnographic expedition carried out in Africa for the French Government in order to collect ethnographic data, and, more precisely, many objects that were to become essential to the collection of the “Musée d’ethnographie du Trocadéro” (now Musée de l’Homme in Paris – Musée Branly). It was also a means, for the French Government, to be present in Africa and to have more influence (politically as well as economically) in order to mount opposition to Great Britain. We can even think about the key role played by the anthropologist Ruth Benedict during World War II and the decision of the President Franklin Roosevelt to allow the Japanese Emperor’s reign to continue as part of Japan’s surrender to the U.S. And so on...

Even today, we only have to mention a very controversial project, the Human Terrain System (HTS), to see how anthropologists can be “embedded.” Let me give you some insight on this project. Over the last years (or more precisely since 2005), the U.S. military has embedded anthropologists, as well as other social scientists, with American troops in Iraq and in Afghanistan. There are more than 500 people who have been placed in every Army combat brigade in order to, “officially,” gather information and provide commanders with a better understanding of the local population, reducing the need for lethal force by helping the Army determine the needs of the community. As many anthropologists who have criticized this project (as the members of the American Anthropological Association who have condemned and attacked the program) have argued, the Army also appears to be using anthropological information to better target the “enemy.”

That is to say, this kind of apparatus lies in continuity of a long history of interweaving between the military realm and anthropology. So, do anthropologists and social scientists have ever influence politics or world relations? I think the answer is yes, of course, as this few example have shown it, but not in the way you might have hoped. Is there an explicit cooperation between social/anthropology scholars and governments, as well as with the media? Yes again, there are many examples. Of course, many anthropologists play a key role in politics, as social scientists or political scientists. Many are experts or consultants for national governments and organizations, for international organizations such as UN and for NGOs. But most of the time, these institutions want some “magical recipes,” pre-formatted answers to complexes issues and phenomena.

So, the most important question is whether anthropologists have to play this kind of role or, put differently, what kind of actors do they want to be in politics (national as international)? I cannot respond for them, and I can only speak for myself.

In my opinion, the anthropologist, as an intellectual, has always a political function. Let me first present some quotations (sorry they are in French) that reflect pretty well this idea:

L’intellectuel est peut-être une sorte de contre-mémoire possédant son propre contre-discours qui défend à la conscience de porter son regard ailleurs ou de s’endormir – Edward Said, 2005

Qu’est-ce que l’intellectuel, sinon celui qui travaille à ce que les autres n’aient pas tellement bonne conscience? – Michel Foucault, 1984

Est-ce que ce qui va de soi doit effectivement aller de soi? Est-ce qu’il ne faut pas soulever les évidences, même les plus lourdes? – Michel Foucault, 1984

Le problème n’est pas de changer la « conscience » des gens ou ce qu’ils ont dans la tête; mais le régime politique, économique, institutionnel de production de la vérité – Michel Foucault, 1976

In the light of this, it is from the work of anthropologists, the way they think, which allows for light to be shed on some issues and situations, that they can have some repercussions that are political. Anthropologists, through their complex analyses, by the way they look at things and the way they address issues are in a position to change the “regime of knowledge” (or “regime of truth”) through which the actions, practices and strategies of politicians take shape.

How do they do that? Let me give you an example based on my own research. My work as an anthropologist has to been articulated to investigate beyond the “obvious”. First, I choose to work on my own society, which is an epistemological as well as an ethical choice. I decided to study the centers of power. So, my “tribe” is the governmental officials and my fieldwork is with immigration institutions. I don’t work “for” nor “with” the government but “on” it. The obviousness that I decide to interrogate is the assertion that in Canada the selection of immigrants is non-discriminatory, neutral and objective because we have a point system to manage it. I wanted to see how this process works and what affects this has on immigrants. In short, how power works in this framework. The aim of this research was to deconstruct this “obviousness” by focusing on the “making of the law,” its application and its effects. So, I entered Canadians immigration institutions for the first time in October 2001 and began observation of daily practices and as well as interviews with policy makers and street-level bureaucrats (using the classical methods of anthropology). I have also interviewed several immigrants who have passed through this process or who were at the beginning.

In order to carry out my research as independently as possible, I refused to be funded by Citizenship and Immigration Canada. I tried to gain access to these institutions without being part of them, and I decided not to collaborate with them. The posture I privileged was not a reformist one – I leave that to political scientists. As I see it, it was more important to first undertake a critique of the Canadian immigration system and the way immigration institutions treat immigration candidates. Nothing had been said about this process and no one had undertaken this kind of ethnographic inquiry.

Having said that, would it be figuratively accurate to say that anthropologists and social scientists speak in a vacuum? Yes, maybe I speak in a vacuum... but since I don’t privilege a “reformist” posture (but a more critical one), I feel totally comfortable with that! Furthermore, I have tried to take each opportunity to share my analysis and results, not only within academic circles, but also with diverse publics (such as community-based organizations). I was also involved in interviews with journalists and advised key actors in the immigration domain. In addition, I had many discussions with policy makers and street-level bureaucrats, who also read my writings. I was always willing and ready to answer their questions when they asked my opinion. Does it or will it change something? I sincerely don’t know, but it was important for me to try something and, more importantly, not to ignore what Canada really does regarding immigration and immigrants and shed light on this.

And to answer your provocative question: Can Anthropologists and Social Scientists Help Prevent or Stop Wars? I reply: No, for sure! And it will be totally obscene to think that they even can. So, you will ask, what can social and anthropology scholars offer aggressively to save the current conflict? Maybe a harsh critic of what is currently happening, a new way to look at it and to think of a more “complexified problematization” of the issues involved. This is, as I see it, the best we can offer.

So, let me finish by this quotation by Michel Foucault which reflects my engagement as anthropologist:

Il y a des moments dans la vie où la question de savoir si on peut penser autrement qu’on ne pense et percevoir autrement qu’on ne voit est indispensable pour continuer à regarder ou à réfléchir – Michel Foucault, 1984

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Adnane Ben.'s notes (341)
 
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Great American Public Entertainment in Paris: Street Dancers..
My Interview About The Role of The Internet in The Life of M..
Tai Chi Semlalia: Classic Moroccan-dubbed Martial Arts Film..
Nice Songs About Henna Tradition in North African Weddings..
Oujdawood is Whipping Some Film Ass!..
Houari Manar: A Rising Star, A Gloomy Rainbow For Others..
Why Did Boston's MACCA Drop The Moroccan in MACCA?..
Moroccan Mobile Consulate: Boston March 21-22, 2009..
Why Mother Damia Has a Moroccan Tatoo and a Jewish Innoculat..
Do you love me? do you, do you?..
James Brown's Cape Finale (Boston, MA '68)..
James Brown: Please, Please, Pleeeease.. and Nomore Trivial ..
Obaid Karki: British Depravity in Dubai Sex-On-Beach..
حلاقة الم..
Raioo Speaks Arabic: Type in Arabic Without A Sweat!..
How To Type in Arabic Using Your Keyboard for Windows..
ATMAN: Algerian Batman Spoof..
Is Hollywood Abusing Morocco?..
Abdelkader Secteur: L3id Lekbir..
Abdelkader Secteur: Kelb wel 7mar 7ashakoum!..
Pro-Israel Rally Features Low IQ..
How is the economy crisis in the west affecting Morocco?..
Nice Programming from elmuhajer.com: The Culture of Immigrat..
Libyan Soccer Video Game Star in the Making..
Obama's Stimulus Package Already in Effect in Morocco..
Bush and the Mysterious Handshakes..
Never Get a Police Ticket Again!..
Middle East, USA and Israel As seen By Michel Collon..
 
2008
Gaza 2008 Crisis: Is Winning the Heart of the Eagle The Answ..
Islam and The Current Economic Crisis..
If Only Obama Picks Peter Schiff As Special Advisor..
Beat Box Man From Doukala..
I Don't Trust Moroccan Officials: Why?..
So You Think You Can Dance Like a Moroccan Gypsy?..
My First Moroccan Almond Truffles!..
Cooking with Alia..
Town Hall Meeting in DC Regarding MAC (Moroccan American Coa..
Highlights of a Meeting: El Yazami President of the Council ..
Please Donate For Mariam: A Cancer Child in Boston from Iraq..
Congratulations Barack Obama!..
American 401k and Moroccans..
Mounib Feeling Well and on TV..
A Beautiful Moroccan Quran Recitation by Abdel Hamid Hssayn..
Tzawaj Magalha Liya Grows Wings!..
How to eat a watermelon..
Looking for US-based Travel Agent to book a flight or tour t..
Drop Down Pants! ..
Muslims in America: An Experiment...
Buy From Your Local Farmers Market !..
Yassir Chadly: An Inspiring Multi-dimensional Moroccan in Am..
Moroccan Club Dance Night: 30+ Proper Attire Brown Camel-ski..
Conversations About La7rig (Illegal Immigration)..
Shakira Wa Akhawatouha..
Moul Taxi: A Trip to the Airport..
Morocco on Bizzare Foods with Andrew Zimmern..
Hanane Fadili Strikes Again..
Freedom of Expression According to Raouf Ben Yaglane..
Cheikha Djennia & Cheikh Djilali Tiarti..
My Taste of a Christian Moroccan Interfaith Dialogue..
Angels singing Allah Ya Moulana by Nass Elghiwane..
A Call From Algeria to Help Suffering Little Boy Mounib!..
La Secheresse... de l'internet et de ezzehar..
Parents and Family from the perspective of an immigrant..
Do you want to Volunteer Abroad? VOLUNTEER in Morocco ~ Sign..
Moroccan Playing Cards Game ronda v1.0..
Sid El-Miloud 2008: Koul 3am Wentouma Bkhir..
NEW: Raioo Groups..
Call to Moroccans in Greater Boston: Help Provide Meals For ..
Moroccan American Television Program..
A promotional video for the Al Huda Summer Camp in Maine..
Une compo intitulée Alger..
Sidi Mohamed Ouali (Ou3li): Berber..
Moroccan Amazigh girl name "illy": DENIED...
What's That Song in the Kia Spectra Commercial?..
A Beautiful Burda Recitation!..
 
2007
In Memory of My Father-in-law, Si La7bib..
Al-Qaeda Freak Show in North Africa..
The Girl Who Picked Up A Moroccan Rose..
Les Oiseaux De Figuig!..
Paul Bowles: A Witness of Moroccan Traditional Storytelling..
Mick Jagger of Algeria!!..
ZOGO: Rock Fusion Hailing from Algeria Lalaland!..
Cheb Mami, The Fugitive Prince!..
Local Moroccan Businesses, freelancers and services Deserve ..
From Los Angeles to Casablanca!..
Halloween SPECIAL 2007: La Mort D'une Souri!..
Looking for a Moroccan folkloric harvest hymn....
Allah Made Me Funny @ Boston..
MPK20: Sun's Virtual Workplace..
Morocco Mall 2010: Largest Shopping Mall of North Africa..
U.S. House Passes Historic Ramadan Resolution..
Looking for Arabic or French to English Translator..
Dr. Hassan Al-Turabi..
My Top 5 List of Quran Recitors 2007..
Samurai Jack of Algeria..
This Moroccan Barry! and his Baraka Men La3yaqa..
Doodling: Sheikh L7ouma..
How Moroccans Put Together a Government..
Hillareous Cat Wrestles Mouse claymation!..
ABSOLUTE RAIOO Summer 2007 Rai vol.2..
ABSOLUTE RAIOO SUMMER 2007 RAI Vol 1..
Oujda Folkloric Musicians after a long day....
Iwighd Adar by Amarg Fusion !!!!..
Alalla Yallali ft. Nabila..
Jews Support the Boston Mosque..
The a la Menthe: Maghreb French RAP..
Ya Ghrib !..... ft. Khaled, Lamine, Rai NB..
Hazzou Bina La3lam: Hajja Hamdaouia!..
Ha Elkass 7loo: Hajja Hamdaouia ft. Hamid..
Boston Moroccan Tennis Club: Mini Tournament 2..
Sidi Hbibi by Mano Negra - the unexpected :)..
Le Bachir ..
Cheb Mami.. L'ancien :) Pas Le Nouveau :(..
Summer Hidden Stress..
Fanfaraï - Rai Cuivre !..
Darouha Biya Mchaw L'Mekka w'Khallawni..
CHEB ANOUAR!..
Zoo Event Organized by Al Huda..
Navigating post-divorce..
Just what is Civic Engagement?..
To Fly Boston <-> Morocco or Not..
Meetings with Moroccan Consultative Council on Human Rights..
J'irais dormir chez vous au Maroc..
Support Morocco Autonomy Initiative to solve the Sahara issu..
Les Frères Zergui..
On the Word "Plethora"..
When The Moors Ruled In Europe..
Ya Rassoul..
BARRAKA duet Cheb Khaled & Chebba Zahouania..
Cheba Zohra & Mahadattes de Rilizane..
SKyouz Me While I Light My Spliff!..
HAMIDOU, Algeria's Playboy!..
First mnanauk. Then mahdisean!..
Karima Skalli, Nassima et Leila Hejaiej..
Rym Hakiki: Matsalni Ma Ansalek..
The Road To Guantanamo..
Matejebdoulich by Djenet..
Cuban Chaabi! Guantanamera!!..
Hadj Menouer: El Batoul !..
Parske Ana Nebghi Wahran Bezzaf!..
I declare Moe a Star!..
Ahl Zin El Fassi!..
Morocco on current TV..
My South Park Character!..
Ummah Films on current.tv !! HELP NEEDED..
Ana Smayti Sa3id!..
 
2006
Al-Hawli Jokes..
Zawiya Qadiriya Boudchichiya Open Air Speech..
US Patent by Sa Majeste H. Roi du Maroc..
Jahh Bless Mon! Feeling down to earth tonight!..
Cannot Believe These Idiots!..
NESS LA CITY: All?e Sans Retour! LOL..
When Lotfi Attar Rides Matabkish wave! You Lissann mon!..
KUDOS TO Cheikh Sidi Bemol & Band!!..
No Comment! DARRITOUNI.....
Mortality Meets Online Status..
Michael Richard Busted and Sorry!..
The UMMA Clinic..
Hanane Fadili Take on Shouaffa(tt)..
Hijab: Strict Code or Fashion Barcode ..
To The Fasting Darling..
Rimitti: Ana Li Ghrasset aNakhla....
Reminiscing Tex Avery Cartoons!..
Happiest Guy in Morocco!..
The Super-cool Hanane Fadili..
Cette Affaire d'Avions ? Londres..
Watch 2M Television..
American Muslim Fun Video Blogging!..
Open War in the Middle East?..
Touche Po a Mon Zidane!..
Ronaldinho Joined Zawya....
Marock!..
Draw Live!..
Zoo Animals Need e'space..
Les ABRANIS: Prodigy of Rockabyl..
Sofiane Saidi: Cet Algerien Trip-rai Hopper..
Lemchaheb Legacy ..
Zahra Hindi, Beautiful You!..
Jajouka's Winds of Moroccana..
Google Language Translation: English to/from Arabic..
Aziz Mekouar, Ambassador of the Kingdom of Morocco to the US..
Google Shoots Microsoft.. One.. More.... Time!..
Monsieux Mehdi Ben Barka: Un Marocain Assassiné Qui Visait P..
Yale, Taliban and Weld L'Hashemi....
Near-eastern Muslim Scholars..
Three Algerians on Highway =]..
Moroccan Riverdance!..
Moroccan Candle-toe Dance..
Moroccan Qassida: Vraie Poesie!..
LA3MARNA Legacy..
Chilling Like a Mqedem in Morocco..
Alone in the Wilderness..
Are Iranians and Americans Blowing it Up?..
Are we a virus..?..
How come Morocco is silent to Dalfour, Sudan?..
Barreling Towards an Iraqi Civil War..
Pomme and Kelly ..
Intelligent Design and Evolution in not so American lands..
The Prophets animated by Steve Whitehouse..
More with Claudio Bravo..
Muslim Texans..
Hajj Stampede Gone Ugly!..
Self-portraits 001-002..
Why Faith?..
Online 7awli Souk!..
2006 !..
 
2005
Derbouka Bled Attack..
Adopted HIV kids from Romania..
Operation Mapping Raioo Love!..
They burnt themselves.. Come'on!..
My Winamp Skin: The New Beetle..
The Forbidden Zone film that electrified me!..
Cousins skyblogging..
Chilean artist in Morocco..
Moroccan Blue tops colors!..
Osama in FAMILY GUY..
Baraka Art..
Itsy Bitsy knowledge..
The most misunderstood [and growing..] world religion, Islam..
Moroccan Christians..
Polygamy in USA..
Architecturing to joy!..
This Moorish cult in America..
The Magnificient King Vulture..
Al-Rashid and the Fart..
On the subject of Evil Eye..
Anecdote on Life and 3ibada..
Anecdote on Giving in Time of Need..
T-shirt design: L'Amoureux!..
Craig Thompson art..
The Real Origin of Smileys :)..
T-shirt design: Happy Sailor!..
T-shirt design: threadless in Kufi..
T-shirt design: Magic e-lamp..
My August '05 T-shirt Designs ..
Your Living Space..
The Raioo Story: 2. in the garden..
The Raioo Story: 1. intro..
Arabic Beat and Instrument Music Wanted!..
 
2004
RA?NA RAI Legacy..
Algerian Chaabi..
Nour L'Koufi (Gharnati)..
Hidalgo in Morocco..
Le Secret d'Elissa Rhais..
Imam Shafii. Soni N'nafssa..
Feqqas (Moroccan Biscuiti)..
Casablanca Connect..
 
2003
ZEBDA! Un Groupe Genial!..
Al Moutanabbi. Idha Ghamarta..
Imam Shafii. sa'fir tajid 3iwada..
boston.food.Tangierino..
Long Distance Honey ..
The Working Wife and Husband..
The Hammam Public Bath: Do you still go there?..
Hip Hop Classic Favorites!..
Down With Love..
Lord Of The Rings..
How To create a Moroccan remix of a video clip ? ..
 
2002
Why we don't eat Porc?..
Do You Play Music?..
Hidoura: Your Moroccan Natural Carpet..
Khaddouj Slam-dunking From Marrakesh To New York..


FAVORITES
Hmida Rass Lmida à L'Avare de Molière!
Moroccan City Names
Shining ability is a gift...
Halloween SPECIAL 2007: La Mort D'une Souri!
Cheikha Rimitti: 83 Years of Life...
Why do we pray ?
short ones
ABSOLUTE RAIOO Summer 2007 Rai vol.2
Cheba Zohra & Mahadattes de Rilizane
Close Encounters of the Moroccan Kind!
Biyouna
Another attempt at writing. Will this language ever feel natural?
North Africa Journal
Moroccan Tattoos
From Los Angeles to Casablanca!
Amina Alaoui Lyrics
Dr. Hassan Al-Turabi
Vulgarity as revolution: Lemsakh we tsalguit
Les Oiseaux De Figuig!
ghir bessyas a moulay!
QURAN FLASH
Moroccan Playing Cards Game ronda v1.0
A Call From Algeria to Help Suffering Little Boy Mounib!
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