VZCZCXRO3776
RR RUEHBC RUEHDE RUEHKUK
DE RUEHRB #1430/01 2091041
ZNR UUUUU ZZH
R 281041Z JUL 06
FM AMEMBASSY RABAT
TO RUEHC/SECSTATE WASHDC 4349
INFO RUEHEE/ARAB LEAGUE COLLECTIVE
RUEHLO/AMEMBASSY LONDON 3035
RUEHNK/AMEMBASSY NOUAKCHOTT 3252
RUEHFR/AMEMBASSY PARIS 4315
RUEHCL/AMCONSUL CASABLANCA 1955

UNCLAS SECTION 01 OF 02 RABAT 001430 
 
SIPDIS 
 
SIPDIS 
 
STATE FOR NEA/MAG, DRL 
 
E.O. 12958: N/A 
TAGS: PGOV PHUM PREL MO
SUBJECT: TETOUAN'S SUMMER UNIVERSITY: PERSPECTIVES ON IMAGE 
AND ISLAM 
 
REF: A. RABAT 01412 
     ¶B. RABAT 01105 
     ¶C. RABAT 01371 
 
¶1.  (U)  Summary:  The Tetouan summer university 
(conference), held July 13 through 15, focused on reforms in 
Morocco and was attended by a variety of students, 
professors, and civil society representatives.  Polfsn 
political specialist also attended the conference.  This 
cable summarizes the views expressed by the conference 
attendees on so-called "populist" Islam, including its role 
in society in general and specifically in the developing 
political life of the country.  Morocco has created an image 
of itself as modern, pro-Western, and capable of blending 
traditional Islamic culture with the needs of a secular 
society.  Abdallah Saaf, Director of the Center for Social 
Studies, which sponsored the conference, referred to this 
image creation as "adaptive modernization."  The discussions 
about Islam and political life were lively as participants 
debated their understanding of Islamist movements in Morocco. 
 End Summary. 
 
----------------- 
Images of Morocco 
----------------- 
 
¶2.  (U)  Driss Allam, a political scientist at Hassan II 
University in Casablanca, emphasized that Morocco has created 
an image of itself as tolerant, understanding and acting with 
moderation both domestically and internationally.  He 
continued by saying that it is Morocco's contacts with 
Europe, historically and in the present, which help to make 
it appear "civilized" and make it a tourist destination.  The 
social harmony in Morocco coupled with it's "secret" contacts 
with Israel and its long history of tolerance of Jews 
insulate Morocco from radicalism and Islamic extremism, 
according to Allam.  Allam and other participants interpret 
the merging of religious and secular leadership in the king 
as a rejection of violent confrontation and anchoring 
"political legitimacy in compromise, cooperation and 
consensus." 
 
¶3.  (U) While Allam viewed Morocco as being integrated with 
the West, other participants said that Moroccans hate the 
West, as evidenced by the popular demonstration held in Rabat 
in April 2005.  The demonstration, ostensibly to support the 
Palestinians, was allowed to be held, according to some 
participants, to enable the population to rid itself of anger 
about the inconsistencies in Morocco.  These participants 
identified the lack of economic development, underage 
workers, and widespread illiteracy as contradicting the image 
Allam  portrayed. 
 
¶4.  (U)  Other participants noted that there is a difference 
between image and reality, which they called a "gap."  Some 
of the participants said that the current generation of young 
adults has grown up on broken promises, false hopes, 
unrealistic expectations, cultural uncertainty and political 
manipulation.   Some of the panelists thought that, if the 
gap between the image of Morocco and the reality widens, 
there might be a risk of political violence.  These panelists 
identified the conditions which intensify the gap as: 
economic problems, malaise among the unemployed youth living 
in poor conditions, and few prospects of finding employment 
for those with high school and university degrees. 
 
¶5.  (U)  Conference participants said that despite evidence 
of democratization, the Moroccan "ruling class" promulgates a 
culture of cynicism, contempt and corruption.  Some 
participants thought that this promulgation influences the 
attitudes and political behavior of people for whom education 
is just a means to advance their own interests and increase 
their personal status and privileges.  This situation leaves, 
participants said, those who do not have the same advantages, 
with two options:  leaving Morocco or joining an "underground 
economy." 
 
--------------------------- 
Political Parties and Islam 
--------------------------- 
 
¶6.  (U) Student participants understood the 2002 
parliamentary elections as part of an ongoing democratization 
process.  But, according to the students, the most 
representative group for the population is the Justice and 
Charity Organization (JCO) and it was not represented in the 
 
RABAT 00001430  002 OF 002 
 
 
elections (reftels B, C).  According to panelists, the 
Islamists, who come from both well-educated and uneducated 
backgrounds, are the exception to Morocco's political 
cynicism.  Islamists are politically active and seek to 
accomplish change through Islam, which represents the first 
serious break with Morocco's past because Islamists reject 
many of the core values promoted by their predecessors. 
 
¶7.  (U)  Several panelists argued that, unlike earlier 
generations, today's Islamists understand political 
realities.  Sheikh Yassine, the spiritual leader of the JCO, 
has a clear message, according to the panelists:  politics 
articulates populist aspirations in a socially coherent and 
culturally sensitive way.  The Islamists, they pointed out, 
cut across generations, classes, gender, and regions to 
create an alternative program that challenges the political 
status quo.  In addition, according to the panelists, the 
Islamists demonstrate a level of political conviction, 
purpose and activism that earns them respect.  For some 
participants, the Islamists have clearly defined the "terms 
of engagement" which others must acknowledge and to which 
they must respond.  Some participants pointed out that the 
details of Islamist programs are vague, but they are capable 
of mobilizing people. 
 
¶8.  (U)  The Party of Justice and Development (PJD) was the 
only one identifying itself as Islamist that participated in 
the 2002 elections.  It does not, however, according to 
participants, command the respect of the JCO.  Participants 
identified respect for the JCO as emanating from its leader 
as much as from its ideology.  Yassine argues for an "Islamic 
democracy" and the JCO provides many with "hope for change," 
the conference participants argued. 
 
****************************************** 
Visit Embassy Rabat's Classified Website; 
http://www.state.sgov.gov/p/nea/rabat 
****************************************** 
 
RILEY