'Igudārs' et 'Zāwyas': les entrepôts de la 'baraka', réseaux du sacré et patrimonialisation des sociétés amazighes de l’Atlas et du Maroc présaharien

• Autores: Salima Naji
• Localización: Hesperis Tamuda, ISSN 0018-1005, Nº. 55, 4, 2020, págs. 227-255
• Idioma: francés
• Títulos paralelos:
  • 'Igudārs' and 'Zāwyas': the 'Baraka' Warehouses, Networks of the Sacred and Heritage of Amazigh Societies in the Atlas and Pre-Saharan Morocco
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• Resumen

  • The economy of the Moroccan collective granary is deployed on a huge map that seems to occupy a vast region, which extends, between the Sahara and the mountains, from Draa in the East to Tazerwalt in the West. This geography of the sacred thus exposes how, bordering the arid fringes of Saharan Morocco, collective granaries are material relays – sacred entities locally called “zāwaytas” (small zāwiya), subsuming the idea of a spiritual relay between a great saint and local communities. On fixed dates each year, all tribes with an active attic bring their donations to the great southern zāwya-s placed on the pre-Saharan fringes and then renew their allegiance by oath to the great regional saints (Imi n’ Tatelt, Tamegrout, Tazerwalt, Timggilsht). This singular relationship should be called the system (zawāyā-grenier), a system through which parts of the foodstuffs produced in these regions circulate, making the granary indispensable. Network of expectations, the circulation of donations appears well as the total services of a system articulated around the baraka.It is interesting in this special issue to return to the famous collective granaries that were enclosed in the “vital archaism” of the colonial doxa and to confront them with today. My Ph.D. dissertation questioned more than 300 collective granaries and focused on some communities where granaries were (and still are) active. Today, when neither the economic nor the political justify it any more, the communities feel the need to take part in these pilgrimages whose vitality raises questions. However, the rules are evolving, polarized distinctly by the two “institutions-things” that are religion, on the one hand, and heritage, on the other, according to logics of rupture, erasure of memories and rewriting of individual and collective practices.