Legislation about the water use in Morocco including the watering of green spaces is about to change. Indeed, the watering of green spaces will have to be made from waste water treatment plant. This report focuses on a golf course located in Agadir which is subject to the new regulation. The option studied through this paper is the desalination of salt water powered by solar energy. This paper focuses specifically on the generation of solar energy. The aim of the report is to compare the levelized cost of water express in €/m3 for three different alternatives: A) water from the drinking water plant; B) water from a reverse osmosis desalination plant driven by electricity from the national grid; C) water from a reverse osmosis desalination plant driven mainly by solar energy and some electricity from the national grid.The paper will first present the boundary conditions for the case study (part I), the technical analysis (part II-A & B) and then the economic analysis (part II-C). Part III presents the results, based on the simulation results from the software PVsyst, for both the technical and economic analysis and part IV explains the technical part in more detail.In the conclusion, the writer of the report would recommend to another in depth economic analysis in few years as the capital cost for the system with the reverse osmosis desalination plant and the photovoltaic plant is at the moment too high. However, regarding at the levelized cost of water, this case study become competitive with the other alternative. Moreover, looking at the environmental issues (water depletion, greenhouse gas emission) one could decide to take action and therefore take some economic risks.

ABSTRACT Purpose: The intention of this study is to examine and compare the prevalence and correlates of suicide ideation among the youth in four Eastern Mediterranean Region (EMR) countries, namely Morocco, Jordan, United Arab Emirates and Lebanon. The results from this study are a valuable resource for further understanding suicidal behavior among youth in a region where the subject is often understudied and considered taboo. Additionally, findings from the study are important in prevention efforts in order to reduce suicide related behaviors and injuries among youth in EMR countries. The study also examined the correlates and variables associated with suicide ideation as differentiated by gender in an effort to see how these behaviors varied between boys and girls. Methods: The results of the study were derived using secondary analyses of datasets from the Global School-based Student Health Survey (GSHS) which is conducted by the World Health Organization. The study analyzed data on students who fell primarily between the ages of 12 to 16 from the countries of Jordan (N=2197, 2007), Lebanon (N=5115, 2005), Morocco (N=2670, 2006) and United Arab Emirates (N=15790, 2005). The data was analyzed using logistical regression analyses to determine the associations between suicidal ideation and eight risk factors, which included being a victim of bullying, having a lack of close friends, feeling sad or hopeless, consuming alcohol, using illicit drugs, missing school, being involved in a physical fight, and dealing with hunger. The results of the study were also evaluated to examine differences among genders and the risk factors as associated with suicide ideation as well as differences between age groups. Results: The results of this study suggest that suicidal ideation among youth in EMR countries may be influenced by social, political, cultural and economic factors. Females showed higher rates of suicide ideation. Several of the eight risk factors analyzed showed significant associations to suicide ideation. Conclusion: There is a need for increased research into the areas of mental health in the EMR, especially in the area of suicide and suicide related behaviors. Suicide related statistics may be underreported in many nations of the EMR which are predominantly Islamic, where suicide is strongly prohibited by religion. Previous studies indicate that suicide ideation is strongly associated with certain risk factors. This study analyzed eight of these risk factors using a secondary logistical regression analysis of data from the Global Student Health Survey which is conducted annually by the WHO. The risk factors included in the study are bullying victimization, alcohol use, illicit drug use, having no friends, feeling sad, missing school, physical fighting and hunger. Additionally, associations were examined among different age groups ranging from 12 to 17 years and among the two genders. Several of the risk factors were shown to have a strong association to suicide ideation. Suicide ideation was more common among girls than in boys among all the countries studied. The results of this study may be useful to those looking to design and implement educational suicide prevention programs among school-age children in the EMR.

Imperialism has for a long time been an important concept in international relations. The literature identifies many different types of imperialism. After the great de-colonization scientists stopped discussing “classic” imperialism, i.e. using physical strength in the form of conquest and occupation to subdue weaker states. Instead focus has for decades been on a new form of imperialism using economic measures to suppress weaker states; this is called neo-imperialism. Galtung, one of the leading scholars of imperialism, is among the scholars who have dismissed classic imperialism to be a thing of the past. This study asks whether classical imperialism can explain the situation in Morocco-Western Sahara and China-Tibet. Implementing the theories of classic imperialism and identifying several typical indicators of its existence clearly show the presence of classic imperialism in the case studies of China’s occupation of Tibet and the Moroccan occupation of Western Sahara. Thus, the results tell us that these theories are still of relevance in explaining the relationship between a stronger state and a weaker neighbouring state.

The overall purpose of this study was to deepen our knowledge about dance in general and about dance activities for children in particular, in Morocco. Consequently, we attempted to gain insight and understanding of the social and political premises to dance in this context. We further intended to study how children were involved in dance activities. A qualitative study was carried out during a stay of eight weeks in Marrakech. Data was mainly collected through participant observations in the field of dance and children and adults were interviewed. In addition, a quantitative based opinion survey was carried out among seven dance teachers. The results showed that in spite of the fact that traditional folk dancing is frequently practiced in the Moroccan culture, there was a difficulty for the art of dance to gain ground. The access to dance activities was limited due to insufficient political and economical support and also because of the social conceptions prevailing in the Moroccan society. However, dance was highly valued by children that took part in dance education. Both children and dance teachers expressed that dancing enhanced the children's self esteem, emotional communication and aesthetic experiences. In the light of the theory of multiple intelligences the respondents foremost referred to the personal intelligence as being promoted by dancing. The perspective of the child did not receive much attention in governmental policies. The access to dance activities for children was much relying on the cultural and economic capital of the family. Among people involved in the general field of dance, the knowledge on dance showed broad and despite the obvious challenges they were eager to continue their work for the art of dance.

<p>Imperialism has for a long time been an important concept in international relations. The literature identifies many different types of imperialism. After the great de-colonization scientists stopped discussing “classic” imperialism, i.e. using physical strength in the form of conquest and occupation to subdue weaker states. Instead focus has for decades been on a new form of imperialism using economic measures to suppress weaker states; this is called neo-imperialism. Galtung, one of the leading scholars of imperialism, is among the scholars who have dismissed classic imperialism to be a thing of the past.</p><p>This study asks whether classical imperialism can explain the situation in Morocco-Western Sahara and China-Tibet. Implementing the theories of classic imperialism and identifying several typical indicators of its existence clearly show the presence of classic imperialism in the case studies of China’s occupation of Tibet and the Moroccan occupation of Western Sahara. Thus, the results tell us that these theories are still of relevance in explaining the relationship between a stronger state and a weaker neighbouring state.</p>

Thesis (doctoral)--Paris 8, 1999.

No description available.

Convivencia, or conviviality/coexistence, represents a pivotal node in Spanish ideologies of multiculturalism. Long touted as the legacy of interreligious harmony in Al- Andalus (A.D. 711-1492), contemporary pedagogical convivencia involves a complex of innovative policies, curricula, and activities which idealize distinct ways of communicating and enacting egalitarianism across myriad differences. This dissertation establishes this idealization as an artifact of Spain’s historic struggles with democracy and newfound struggles with cultural pluralism from immigration. I approach education as a focal sphere in which to examine the daily construction and maintenance of this ideal. Specifically, I draw on twelve months’ fieldwork at three secondary schools in the municipality of El Ejido (Almería) to argue that the universalist bent of contemporary convivencia pedagogies tends to obscure and invalidate minority student perspectives. My primary concern lies with the experiences of Moroccan youth, who during my research belonged to the largest, most stigmatized immigrant group in the area and whose stereotyped association with patriarchy, piety, and cultural isolationism placed them at odds with the values most fervently promoted in convivencia lessons, especially gender equality. I show how one unintended consequence of these interventions was that intolerance persisted not despite, but through, lessons on tolerance—a troubling finding for a place like El Ejido, which has seen some of the worst interracial violence in Europe. Using audio recordings collected at one school during democratic education classes and related activities, I identify patterns in teacher-student and student-student interactions that reveal how convivencia was constructed (and undermined) as a discursive performance of progressivism. Stance prompting, stance assessment, and stance attribution comprised tools that allowed teachers to defend their situational and moral authority while compelling students toward self-reflection and empathy. I reveal these repertoires as exclusionary to Moroccan youth, who were positioned as “others” unqualified to speak as progressive subjects, while their native-born peers launched critiques, and even insults, with impunity. Convivencia lessons, taught through classes mandated at the national and regional levels, politicized interactions and sparked various forms of resistance or pushback from students. Using analytic frameworks from linguistic anthropology and building on studies of diversity and civic education, Spanish social history, and liberalism and modernity, I argue that the dialogues analyzed in this dissertation represent tensions ever-present in projects of democratic equality. I ultimately describe convivencia pedagogies as ritualized instantiations of dominant social norms that inadvertently ostracize rather than unite youth across differences. While the shape of these efforts have much to do with Spain’s mottled history with democracy, these findings hold significance for educators everywhere insofar as heartfelt support for seemingly unassailable ideals—including human rights, gender equality, and racial equality—can smuggle in ethnocentrist biases.

This dissertation tracks the social circulation of media scripts and collaborative meaning-making in urban Moroccan and Lebanese families' domestic conversations as ways in which the social imaginary of a differentiated pan-Arab audience imaginary is performed. Media scripts refer to television input or information circulated through entextualization processes, embedded direct and indirect quotations framed by a particular discussion, in household dialogues. They include stories, statistics, historical dates, anecdotal observations, music tunes, quotes, iconic units of language varieties and their attendant identities that Moroccan and Lebanese families managed in interpretive discussions. Scripts are easily detached and mobile sound bites that serve on an affective level as possible identity performances. I argue that Fassi Moroccan and Beiruti families are interpretive communities created and who participate in creating a culture of circulation, which is not just about the objects moving through a culture, but the means, methods, and mechanisms of transmission and interpretation built around and negotiated by the members of that community (Lee and LiPuma 2002). Collaborative in this dissertation draws on the Bakhtinian concept that all interaction involves interlocutors, whether present or not, and a set of interpretive conditions affecting meaning (Bakhtin and Holquist 1982:424). Although the social imaginary of an Arab audience is perceived as unitary enough to merit regional satellite programming, the performances of Moroccan and Lebanese families illuminate the differentiated and fractured construction of a pan-Arab cultural project. Through domestic media ethnography of pan-Arab and national entertainment, talk shows, and news programming reception, I explore functional literacies tied to intervisual cues and the management of intergenerational authority; a pan-Arab language ideology that includes performances of multilingualism and shifting identity alignments linked to specific features of linguistic varieties encountered via television; and the link between language, gender, and confessionalism in morality evaluations of gendered media representations. I focus on the everyday domestic contexts, linguistic mechanisms, and discursive frameworks activated by Moroccan and Lebanese families in media engagements.

There are two temporally differentiated sources of information about Jews, no longer present in southern rural Moroccan communities, and the question is: which factor is paramount in the formation of memory? Is it the long-circulated narratives of shared life experiences between Muslims and Jews? Or do actual current events in the Middle East have greater weight in forming opinions, attitudes, and ideology about Jews and their relationship to Muslims?This dissertation examines the memories formed by successive Muslim generations about their former Jewish neighbors in southwestern Morocco. I am interested in how social memories of Muslims about erstwhile local Jews are generated, maintained, and reproduced through oral testimonies, personal narratives, images, urban sites, family manuscripts, personal experiences, and media. I interviewed four cohorts of great-grandparents, grandparents, parents, and young adults who allowed me to record their personal narratives, family and village stories, jokes and sayings in the spring, summer, and fall of 2004.Drawing on sources as diverse as personal narratives, family manuscripts, archeological evidence, Islamic legal manuscripts, media, and textbooks, I use a generationally stratified sample to understand how four age cohorts (all from the same region and whose life experiences correspond to specific historical events) think of, understand, and represent Jews. Using Labovian apparent-time sampling methodology, I argue that there is a strong correlation between the historical and ideological period and the attitudes of the cohorts about Jews. My data show that the fracturing of the traditional indigenous model of knowledge transmission has led to the emergence of new convoluted discourse about Jews. The young generation's knowledge about Jews is partly appropriated from Western and Christian anti-Semitic discourse before being "Islamized."