By James N. Sater

Taking Morocco as its concentration, this booklet seems on the political swap within the state on the grounds that 1990. It areas specific emphasis on key issues, equivalent to civil society, human rights and reform, as important concerns for figuring out the advancements within the modern center East.

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Additional resources for Civil Society and Political Change in Morocco (History and Society in the Islamic World)

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Society in actuality is only subject to the will of the rich and powerful, a will delimited only by material capacity and institutionalized ethical injunction. 63 Conceiving state–civil society relations in terms of neo-patriarchy renders impossible the task of accounting for civil society as anything but that of a dependent, impotent body of organizations without any autonomy to introduce political discourses on whatever subject. Everybody in the system seems to have an interest in preserving the status quo, and institutions are reduced to empty secondary shells of primary relations based on primordial links consisting of families, tribes, religious orders, etc.

It is the purpose of this book to provide such a larger framework, in order to avoid the limitations – use of rational choice theory, unresolved translation from the social to the political, and instrumentalization of groups’ activities – that the application of a dichotomy model entails. 3 Civil society and public sphere under the ‘old system’ (~1574–1984) The objective of this chapter is to show that historically in Morocco, civil society has been subject to political interests and power relations, which inhibited its articulation in a public sphere.

3 Civil society and public sphere under the ‘old system’ (~1574–1984) The objective of this chapter is to show that historically in Morocco, civil society has been subject to political interests and power relations, which inhibited its articulation in a public sphere. This took different forms under different historical circumstances and depended on traditional ideological factors, such as the ‘ulema’s relationship with the monarchy, as well as on factors such as elite conflicts after independence in 1956.

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