The Chorfas and followers of the Regraga brotherhood have just recently perpetuated an unchanging tradition, launching themselves from the Zaouia of Ben Hmida (53 km from Essaouira) in their annual spring trip (Daour).
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During the official launching ceremony of this Moussem, the governor of the province of Essaouira, Jamal Makhtatar and the members of the delegation accompanying him, went to the Zaouia of Ben Hmida, then to the Zaouia of Sidi Ali Ben Bouali, opportunity to visit the mausoleum of this Saint and to attend the ritual ceremony of immolation of cattle. This “circular pilgrimage” to the sanctuaries of the seven saints presented as the ancestors of the Regraga, takes place in 44 stages in the territory of Chiadma (north of Essaouira), spread over some 39 days, and should end by the end of the April in the commune of Had Dra.
This meeting, both religious and cultural, of great economic and tourist significance, coincides with the advent of spring, and annually attracts several thousand tourists from other regions of Morocco. Approached by the MAP, Mr. Majid Mana, intellectual and Souiri researcher, noted that tradition dictates that the start of the journey takes place on the Thursday closest to the spring equinox, before or after depending on the year, thus depending of the solar / agricultural calendar and not of the lunar calendar.
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During this “Daour”, the Regraga cover an estimated distance of around 460 kilometers, with some very short stages and others much longer, he explained, letting it be known that this unique tour in Morocco is generally distributed, in two stages, the first of which takes place on the coastal plain of Chiadma, and the second east of Jbel Lahdid. During each stage, festive demonstrations and a souk are held near the sanctuaries visited by the Regraga, which really contributes to the economic development of the sites crossed, he recalls, pointing out that the written tradition known as “Ifriquia” in which the Regraga tell their story, lets know that these Chorfas “were received in Mecca by Prophet Sidna Mohamed (PSL), who charged them with the mission of spreading Islam among the Amazigh tribes who populated the current region of Chiadma ”.
On the historical and scientific importance of this journey, Mr. Mana, cites several researchers and sociologists who were interested in this brotherhood, including Abdelkader Mana called “the discoverer of the Regraga”, who developed the concept of “caprification” to qualify the action of the Regraga nomads who come to “fertilize” with “the baraka” the Arabic-speaking Chiadma tribes, for the coming year. In the process, he clarified that certain researchers recommend, rather, to speak of “journey” than of “pilgrimage” because, the Regraga are supposed to give “baraka” where they pass and which would be beneficial for sowing and the harvest, healing of the sick and fertility of women, while on the pilgrimage, people move in search of this blessing.
And to continue that evoking the Regraga is also to talk about their role in the resistance to the occupier, recalling that in the 16th century, from Jbel Lahdid, this natural rampart, who are the only ones to know and who made invincible, the Regraga launched raids against the Portuguese. Note that the city of Essaouira is one of the stages of this tour where, the Chorfas des Regraga are welcomed by a large crowd. On the menu of the ritual of this journey, notably include the organization of a procession on this occasion to the “Mzara” of the Regraga, place which traditionally constitutes the starting point of their religious procession (north of the city of the trade winds ), and at the mosque-sanctuary, in the old Medina.
https://www.leconomiste.com/article/le-pelerinage-printanier-aux-sept-saints-regragabripar-mouna-hachimi
https://taghartmogadorsouira.forumactif.org/t19-qui-dit-chiadmas-dit-regragas
Re: who says Chiadmas says Regragas
Message ibrahim on Sat 26 Mar – 6:36
Taifa, Khaima, power, Sbaatou Rijal and their mission
Your question is interesting and relevant at the same time, you just said that you read about the Régragas: Lapassade, Mana, Namir and Saidi, and you are still looking for the truth about the regragas. The power of the Taifa of Akermoud and Ait Baazi and the Khaima and other things about this brotherhood that many people have written about their history and their power, all I can say a priori about the whole truth is which is far from being revealed and that only God knows. Admittedly, all of these researchers have collected quite a bit of data and they have provided good work, but which is still incomplete and that the accuracy of the facts is still incomplete given the difficulties encountered in gathering and analyzing according to the source. Saidi’s name of his real name Abdallah ben Mohamed Ben Al Bachir Al Moquaddem Arrajraji Saidi Al Batrichi and that, if we speak of the same man born in 1985 and died in 1964 he was a great Fkih and Allama from the Régragas and he is more close than anyone to what we say about the Chorfas de Régragas or rather Rajrajas of their real name. He is from the generation of my father Allah Irhamhoum Bjouj, also Aaroussa de Régraga who died after Saidi in 1967.
As a descendant of the regrets of Akermoud I also try to seek and know in order to deepen a little more what has been said and written but on the ground in order to gather more details and convincing and close clarifications of reality but I assure you that the task is not easy.
Brief for your question on Taifa and Khaima, I can tell you already that Taifa comes from the word Jamaa the group (group of Berbers who went to Arabia when they knew that the prophet Mohamed SAS appeared and that ‘a new religion has emerged (ie Islam) this group was well received by the prophet and he instructed them to spread the religion of Islam in the Maghreb. It is indeed Sabaatou Rijal the 7 saints as they say that is why it is said that he gave them the Baraka. Then of their return to the country of Chiadmas they made the tour of the region with feet (camels, mules ..etc) only means of locomotion at the time in order to spread Islam in all the country it was their mission. So these seven Sabaatou Rijals “Assalihines” men accomplished this mission and when they died in turns of course it was their descendants who continued the mission and so on since.
Here are the Sabaatou Rijals:
1) their first and chief: Sidi wasmyne ben yaaza ben mehdi ben ismail ben merouane ben houlkouma is buried in “Jbel Lahdid” and his sons scattered in all places and live in different and multiple “zaouias” like taourirt, sakyat, sidi abi al barakat in “Abda” and marzouk and then rabat and meknes.
2) the second their sheikh the sage and their identity: Sidi Abou Bakr says “ACHCHAMMACH” ben houkrama ben ghibine ben abi khabiya ben oumaj buried in Akermoud between his grandchildren scattered in the “zaouias” we find the inhabitants of all Akermoud and their children in Abda and they have Sharif dahirs and among them “oulemas” and wise men like ouled ben chaoui of doukkalas
3) Sidi salah ben abi bakr and he is buried with his father.
4) Sidi abdallah dit adnas ben aamer ben daiim ben moujahid ben artine and his descendants
“azzaouiya loukratiya” and “zaouit sidi abi alhilm.
5) their warrior chief and curator of their archives Sidi Aissa Boukhabiya nicknamed anisi because he dyed the clothes of the mujahideen: ben wakil, ben harite ben ziyad ben artine and he is the grandfather of “zaouit retnana” and the surrounding area and buried there in the shore of tensifit
6) Sidi yaali ben watil ben mousline and his descendants “ahl zaouit sidi chakar and their descendants in mzouda and bouhmidiounes in Abda
7) Sidi Said assabak dit yabka ben kouhail ben artine because the brother to Sidi Aissa boukhabiya
buried in chiadma and among the zaouia of his grandchildren zaouit ait baazi in Abda, zaouit ibn hmida, zaouit ait baazi in chiadma and zaouit abi achitaa on the atlantic coast near safi.
And it is reciprocal for the duration of the Daouar. sometimes only the Taifa which moves as in Essaouira because the Khaima stays in Moulay Bouzerktoun called “Moula Douraine” because the Taifa passes twice. But if we want to talk about power I can confirm to you my friend that neither one nor the other has power and that all power is in the hands of God it is sure and certain. It is true that they are Chorfas who received the Baraka in time, but between us If Khalid, currently it is only the name of the Régragas that remains and we have lost a lot of value. among these people who take themselves for Regragas do not even make their prayer worse than that, most are drunkards and drug addicts of Kif, it is a reality that I declare high to who wants to know, in these columns as than Régragui and close to the real Régragas Lahrar as they say.
Nevertheless they are there despite all this degradation which leaves much to be desired and which undermines these Sabaatou Rijal well buried in their reciprocal mausoleums and who must cry over the fate of all the Chorfas Rajrajyines of yesteryear.
I assure you that I hesitated so much before answering you because I would not want to move the knife in the wound as they say, but my conscience is very relieved for this bitter answer which reflects only overwhelming facts about our brotherhood but that does not prevent that there remains still a handful of Chorfas who admire with bitterness this degradation well orchestrated on the part of the bad seed.
It is high time to restructure the brotherhood of régragas to start again on new bases which honor this mission for which they are responsible.
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who says Chiadmas says Régragas Empty Re: who says Chiadmas says Régragas
Message ibrahim on Thu 18 Feb – 7:53
who says Chiadmas says Régragas Empty The Daour of Regraga
who says Chiadmas says Régragas Icon_post_target Hifad on Sat 23 Jan – 19:43
who says Chiadmas says Regragas 01
The Daour of the Regraga
Virtual exhibition on the paths of Baraka
Manoël Pénicaud
The Regraga complete a forty-day pilgrimage every spring called Daour (tour)
– during which “they turn on the saints”. They visit indeed
piously the tombs of forty-four of their holy ancestors
scattered in Chiadma country north of the coastal life of Essaouira.
The founding myth tells how seven first saints – Christians
originally Berbers – reportedly met Prophet Mohammed at the
Mecca during his lifetime and would have converted to Islam on contact.
The latter, after having decked them out with the name of Rejraja, would have instructed them to bring this new religion to Morocco [1]. Thus, they would be ignored companions of the Prophet as well as the first Moslems of the Maghreb.
a certain popular and rural Sufism in Morocco, the Regraga form a
little-known marabout confederation, organized into thirteen zaouïas
to which all the descendants of the forty-four belong
saints, themselves from the seven founding saints. I estimate the
distance of the pilgrimage between 450 and 500 kilometers, traveled
mainly on foot or by donkey. Note that the Regraga are
difficult to quantify, since everyone is free to carry out a
part or all of Daour. So, are they sometimes
hundreds, even thousands at some stages, but traveling by
small and distinct groups, along paths known only to them, to
across the rural province of Essaouira.
Along the way,
Regraga, distribute the Baraka – divine grace – to the inhabitants of
crossed countries. Their followers come to solicit these “men
pure “so that they would pray for them for such varied reasons
that health, marriage, childbirth, professional success or
school, etc. As a counter gift, people offer Regraga
goods in cash or in kind, as well as board and lodging. Each
stage gives rise to a moussem, local and employers’ feast in
honor of the saint concerned, where religious rituals (prayers,
offerings, processions) adjoin the merchant souk where come
to supply the people of these remote regions. The passage of
Regraga is a great day of celebration, and they must be greeted with
honor, like “lords” since they are considered as chorfa. This is the backdrop for this virtual exhibition on the paths of the Baraka.
To find out more on the subject, Manoël Pénicaud is also the author of the book In the Skin of Another (Presses de la Renaissance, 2007), and director of the documentary The Paths of the Baraka (Tita productions, 2007).
Notes
[1] Do
not understanding their Berber dialect, Fatima, the daughter of the Prophet,
would be exclaimed: “Who are these men who mumble? “. What is the
Prophet would have replied: “You have just given them their name:
Rejraja “. This is the founding myth that there was no question of
question and that we take seriously like the Regraga
themselves.
The mare waiting for her
rider who is none other
that Laaroussa desgragas
for a long journey
good road
for all
daour
Annually in Morocco, an annual daour is organized towards the end of March by the popular brotherhood of Regraga. This pilgrimage, which takes place in the territory of Chiadma, in the province of Essaouira, lasts 44 days and goes through 40 stages. A singular popular, religious, economic event …
The fabulous tour of the Seven Men of the Regraga According to an unchanging tradition, the circular pilgrimage of the Regraga around the tombs of the Seven Saints was launched, as every spring, for forty-four successive days.
The fascinating history of the Regraga is kept alive by a
long-lived tradition which makes them Haouariyoun (apostles), followers of
Sidna Aïssa (Jesus) through Saint John (Sidi Yahya).
Rites and songs observed during their Moussem by
Abdelkader Mana, recorded in his famous work on the Regraga
would strangely recall the biblical episode of the Table
served. Arrived from Andalusia according to this legend,
these four ancestors of the Regraga would have fled by sea the
persecution they suffered in their monotheistic faith, to accost
on the shores of Oued Tensift, in Kouz where they would have founded a place of prayer, called in Berber Timzkden n’houren (The Apostles’ Mosque).
Disciples of Jesus, professing a belief close to Arianism, the Regraga are particularly proud of their second achievement: their meeting with the Prophet Sidna Mohamed
and their Islamization in Arabia, which makes them Companions,
first introducers of Islam in Morocco. A thesis, however,
doubted by the 17th century Ulema of Fez, but strongly defended
again by the Regraga.
According to this belief: seven men went to Arabia to meet the elect of God, Sidna Mohamed whose prophecy they awaited. Converted to Islam,
they receive the Prophet’s blessing to spread the news
religion with their compatriots. Mission successful if you believe
this legend according to which the rider Oqba Ibn Nafiî would have found
the Haha country Islamized when it entered Morocco.
As warrior monks, followers of Orthodoxy, the
Regraga also stand out for their fight against heretics
Berghouata, their introduction to the Chadilite legal rite in Morocco
and later, their battles against the Portuguese occupiers, while
until today, their fertilizing baraka is ardently invoked by
the Haha and Chiadma tribes.
Source leconomiste.com
</ Blockquote>
Every year in the spring, the Regraga brotherhoods make a 40-day pilgrimage to pay homage to the holy ancestors, including the seven founders, who imported Islam to Morocco during the time of the Prophet Muhammad. The regragas distribute in their homage, all along where they pass, the baraka of their ancestors.
</ Blockquote>
good evening if Hifad
I totally agree with you that we do not know the background and there remains a secret and that even in his book from one Marabout to another Georges Lapassade said:
Where the Regraga go is fertility. Where they don’t go is sterility. ”
something that not even the most fooled believe.
and adds: I had a lot of fun writing this book on Regraga whose passages relating to the theory of “Tmarsit” it is true that it has rendered commendable services after long research to get the regragas out of the anonimat in some, like Abdelkader mana who is more tangible and more able to get a little closer to the truth I think. In any case the background remains a little obscure now.
You know if Ibrahim that it is here about two texts of Mana Abdelkader even if on this site one does not indicate his name. It is true that he cannot apprehend a phenomenon from the outside as can make the interior a real Regragui but he rendered a great service to this brotherhood by reserving him a whole book and several articles and interviews, which made known to a large number of people the existence of the Regraguis a heritage of the region in the process of disappearing. I don’t think that if Ibrahim does like his ancestors the forty and four turns or daours like I lost myself the traces of Andam, Rwandans and can no longer dance ahwach like my father. tell yourself that it is difficult to explain even for a Regragui. It is nature spiritual things: we feel them more than we understand them, the language of faith is not that of reason. has not yet revealed all its secrets because part of the study remains taboo: we Leaving aside the Christian and even perhaps the Jewish aspect of the Regragui movement, which is its foundations before Islam. This day of reconciliation with its past will come sooner or later and does not contradict the principles of Islam, on the contrary, he well prepared the Regraguis and their followers for conversion to Islam.
The bibliographical references, in what follows, will encourage more investigations. All these references are known to Moroccan academics; except, perhaps, the Ifriquia (hagiographic manuscripts published in: Abdelkader Mana, Les Regraga, Edif, Casablanca); Mohamed Saâdi, Assaif Almasloul…, ed. Chaâbi, Essaouira and Abdelkabir Namir, Le Printemps des Regraga, ed. Séfriou, Essaouira).
In Morocco, the history of the Regraga is closely linked to the Islamization of our country. Traces of their presence strew, indeed, the historical area of all the dynasties which reigned on Almaghrib Alaqsa.
Hadiths (see Jellab), hagiographies (see Ifriquia) evoke their visit to the Prophet Sidna Mohamed, with details on their number (seven), anecdotes on their journey (see disease of Yebqa, one of the 7 marabouts – messengers and what follows in the Ifriquia). On the origin of their name, reread the scene from Lalla Fatima Ezzahra (still in the Ifriquiq). Writings evoke their meeting with the Prophet himself, before the death of the Messenger around 632.
The Regraga, descendants of “haouariyine” Christians (see Namir and Lapassade), as they believe themselves, would have dispatched a delegation to pledge allegiance to Sidna Mohamed, before the conquest of Ifriquia (North Africa) by Okba Ibn Nafiâ, around 670. And of course, before Moussa Ibn Nouçair who had pushed his conquest to the Atlantic Sahara around 710.
indeed, reminiscences of the ribate of Sidi Chiker (marabout and rural commune near Chémaiya). This ribate served them as a military post and a place to learn the precepts of Islam and the propagation of the new Mohammedan faith (see Namir).
It has also been written that the Idrissids would have relied on their help in particular to impose their power on a part of the Atlantic coast, although this period is steeped in legend. The Regraga would have supported them, as descendants of the Prophet, in the 8th and 9th centuries.
Along the 10th and 11th centuries, periods of confrontation between Fatimids in the East (Libya, Egypt) and Omeyades in the North (Andalusia). The Regraga would have aligned themselves with the political positions of the Sanhaja. According to their Ifriquia, the Regraga are divided into two large groups the Sanhaja and the Beni dghough.
In the 11th and 12th centuries, the Almoravids who reigned over the country would have asked for their support (see Ibn Ezzayate reported by Chadli). The Regraga themselves have always been called mourabitoune. Their descendants continue to use the expression “jdadna Almourabitine”: our ancestors the Almoravids, see Saâdi).
The tribes which formed, and still form the backbone of “the Regraga federation”, live at the bottom of the two slopes of Jbal lahdid, in Akermoud, north of Essaouira. On the eastern side of this “sacred mountain” is a rural community called Oulad M’rabète (the sons of the Almoravids).
In the 12th and 13th centuries, the Almohads (see Ibn Ezzayate and Ibn Kounfoud) counted on their loyalty to ensure control of the coastal plain between Sous and Abda.
In the 14th century, the Regraga will support the Mérinides, in turn. Some thought they read in the background, information on the Regraga in the history of the Berbers of Ibn Khaldoun, written at that time (1375).
In the 15th century it was the Aljazouli period which, driven out by the Merinids, was a refugee at Afourhal in the Chiadma country. Information relating to the Regraga also appears in the biography of this mystical sheikh. In the past, the Regraga never separated from Dalil Alkhaitate (small manual containing the doctrine of Aljazouli).
But they were persecuted in the 16th century by the Ouatassides because, in particular, of their support for the Merinids. Mohamed Ben Hassan Alouazzan, known as Leon the African, speaks of it in his famous description of Africa (16th century). Because, he would have stayed with them. Still in the 16th century, the Saadians seized powers with the help of the maraboutic forces of the zaouiya, including that of the Regraga, who remained, throughout this period, mistress of the place: the Haha (this name designated on other old maps all the current province of Essaouira).
From the 17th century to the present day, under the Alaouites, the Regraga have always defended the legitimacy of the central power, without supporting all the rulers. They would have had problems with Moulay Slimane. The latter would have established the cult of “Sabaâtou Rijal” (the seven saints of Marrakech) to discredit them (see Mana).
In the 19th century, from Jbal Lahdid: this “magic mountain, this natural rampart which are the only ones to know and which made them invincible”, the Regraga launched raids against the Portuguese occupation of the region (see Lapassade).
Nowadays (21st century), each year, the Royal Palace devotes a cash gift to them, testifying to their loyalty to the Alaouite Dynasty.
Abdelkabir Namir
Each year, towards the end of March, the popular brotherhood of Regraga begins its annual daour. This pilgrimage, which takes place on the territory of Chiadma, in the province of Essaouira, lasts 44 days passing through 40 stages (localities). I myself have participated every spring since 1994 in this magnificent journey into the heart of present and past times: a singular popular, religious, economic event …
The bibliographical references, in what follows, will encourage more investigations. All these references are known to Moroccan academics; except, perhaps, the Ifriquia (hagiographic manuscripts published in: Abdelkader Mana, Les Regraga, Edif, Casablanca); Mohamed Saâdi, Assaif Almasloul…, ed. Chaâbi, Essaouira and Abdelkabir Namir, Le Printemps des Regraga, ed. Séfriou, Essaouira).
In Morocco, the history of the Regraga is closely linked to the Islamization of our country. Traces of their presence strew, indeed, the historical area of all the dynasties which reigned on Almaghrib Alaqsa.
Hadiths (see Jellab), hagiographies (see Ifriquia) evoke their visit to the Prophet Sidna Mohamed, with details on their number (seven), anecdotes on their journey (see disease of Yebqa, one of the 7 marabouts – messengers and what follows in the Ifriquia). On the origin of their name, reread the scene from Lalla Fatima Ezzahra (still in the Ifriquiq). Writings evoke their meeting with the Prophet himself, before the death of the Messenger around 632.
The Regraga, descendants of “haouariyine” Christians (see Namir and Lapassade), as they believe themselves, would have dispatched a delegation to pledge allegiance to Sidna Mohamed, before the conquest of Ifriquia (North Africa) by Okba Ibn Nafiâ, around 670. And of course, before Moussa Ibn Nouçair who had pushed his conquest to the Atlantic Sahara around 710.
It is also believed to know (see Jellab) that they fought the Berghouata heretics in the 8th century (around 750). The oral tradition of the country Hmar (province of Safi) keeps,
indeed, reminiscences of the ribate of Sidi Chiker (marabout and rural commune near Chémaiya). This ribate served them as a military post and a place to learn the precepts of Islam and the propagation of the new Mohammedan faith (see Namir).
It has also been written that the Idrissids would have relied on their help in particular to impose their power on a part of the Atlantic coast, although this period is steeped in legend. The Regraga would have supported them, as descendants of the Prophet, in the 8th and 9th centuries.
Along the 10th and 11th centuries, periods of confrontation between Fatimids in the East (Libya, Egypt) and Omeyades in the North (Andalusia). The Regraga would have aligned themselves with the political positions of the Sanhaja. According to their Ifriquia, the Regraga are divided into two large groups the Sanhaja and the Beni dghough.
In the 11th and 12th centuries, the Almoravids who reigned over the country would have asked for their support (see Ibn Ezzayate reported by Chadli). The Regraga themselves have always been called mourabitoune. Their descendants continue to use the expression “jdadna Almourabitine”: our ancestors the Almoravids, see Saâdi).
The tribes which formed, and still form the backbone of “the Regraga federation”, live at the bottom of the two slopes of Jbal lahdid, in Akermoud, north of Essaouira. On the eastern side of this “sacred mountain” is a rural community called Oulad M’rabète (the sons of the Almoravids).
In the 12th and 13th centuries, the Almohads (see Ibn Ezzayate and Ibn Kounfoud) counted on their loyalty to ensure control of the coastal plain between Sous and Abda.
In the 14th century, the Regraga will support the Mérinides, in turn. Some thought they read in the background, information on the Regraga in the history of the Berbers of Ibn Khaldoun, written at that time (1375).
In the 15th century it was the Aljazouli period which, driven out by the Merinids, was a refugee at Afourhal in the Chiadma country. Information relating to the Regraga also appears in the biography of this mystical sheikh. In the past, the Regraga never separated from Dalil Alkhaitate (small manual containing the doctrine of Aljazouli).
From the 17th century to the present day, under the Alaouites, the Regraga have always defended the legitimacy of the central power, without supporting all the rulers. They would have had problems with Moulay Slimane. The latter would have established the cult of “Sabaâtou Rijal” (the seven saints of Marrakech) to discredit them (see Mana).
In the 19th century, from Jbal Lahdid: this “magic mountain, this natural rampart which are the only ones to know and which made them invincible”, the Regraga launched raids against the Portuguese occupation of the region (see Lapassade).
Nowadays (21st century), each year, the Royal Palace devotes a cash gift to them, testifying to their loyalty to the Alaouite Dynasty.
Abdelkabir Namir
According to legend, the Regragas are all descended from seven Christian saints, converted to Islam in the 8th century.
During the Daour, they cross the entire region, from village to village, for several hundred kilometers and transmit baraka to the inhabitants.
The moussem of regraguiynes chorfas:
The Regraga moussem, which begins in spring, around April 5 and lasts a week, is one of the most significant events in Moroccan culture. The Regraga are received every year by the city notables at the rate of the Hmadcha. A very special welcome, marked with worship and devotion, is reserved for them during their particular, marked with worship and devotion, is reserved for them during their journey which begins from their Zaouia in the region of Akermoud in North ‘Essaouira, via Diabet. The whole city awaits this event which will bring joy and soothing of the soul and chase away evil spirits. During their stay they will be acclaimed and revered by all and received with large dishes of couscous, a traditional dish of the country.
LA BARAKA DES RÉGRAGA Holding mysteries of the Baraka of the Regraga that gather thousands of pilgrims in Morocco every year, Si-Ahmed the leader of the Regraga is sick. He passed the torch on to his eldest son Abdelhak. This 25-year-old young man therefore becomes the central figure in a 39-day pilgrimage where thousands of people will follow him for 500 kilometers in the Essaouira region. The whiteness of his cape and his sacred mare symbolizes spiritual purity. Object of all fervors, it is mysteriously called Larossa, that is to say the Bride, and must distribute the famous Baraka, divine energy, to the inhabitants of the countries crossed.
According to some researchers, the regragas transport and distribute where they spend the “baraka” of their ancestors practicing a sort of caprification of the land and the ocean, in exchange, they receive donations in cash and in kind from the peasants of the tribes Chiadma
At the beginning of March 1985, I published the results of my research in an article entitled: “the Regraga, the pilgrims who turn in spring”. It is with this article that Georges went for the first time to the Regraga with as a mode of institutional intervention the shooting of a video on behalf of the Province. He gradually discovered the stake of the power which opposes the clan of Khaïma and that of Taïfa. What strangely reminds us of another ritual competition that the city of Essaouira knew from its birth, during each choura, between the clan of Béni Antar on the sea side, and that of the Chebanate on the land side. “It is said in Morocco that the people of Essaouira are not politicized. That there are no leftist forces. This is why the Hamadcha fill with the Gnaoua the cultural field. Souiris rather form a traditional community, and not a class society, organizations
with strong, activists and critics. In Essaouira, there are no social classes but clans, ”said Georges. Vis-à-vis the city, as a social analyst, he adopted the same listening posture as that of the psychoanalyst with his patient. He thus probed collective dreams to bring to the surface the memory of the city. Seek the history of the city in the collective imagination: “make people speak on the island, the Portuguese castle, Borj El Baroud, Dar Sultan, the clans of Chebanates and Beni Antar, the Protectorate, Independence. Talking about crafts, graphics, architecture, ”he ignited. However, in everyday life, this memory is not spontaneously and evidently given up: it was necessary to make “mount the Saken” (the supernatural inhabitant), to make it “speak”, like the clairvoyant who, during a “Lila” of the Gnaoua, makes the Mlouks speak. And for that it is necessary to know how to put oneself permanently in the posture of the “everyday philosopher”, constantly questioning “evidence” which turns out to be suddenly problematic, even enigmatic.
on my side I think that the reality of the subject of régragas can only come out of the mouth
of a man of the field ould lablad who lived body and soul with the regrégas and not of a foreigner even as a research professor and who carried out 2 or 3 turns either with the Taifa or the khaima. are not clans, but teams that complement each other. There are stages where the Khaima does not move.
like that of Essouira, the Khaima remains in Moulay Bouzerktoun, since in Essouira there exists Jamaa Régraga, just like other stages, the Khaima remains in Akermoud and the Taifa moves to other neighboring marabouts. uncomplicated to explained even by a native Régragui than to a foreigner. But all I can say in this sense is like teams in the category (junior / senior). I still remember, being a small child listening Taifa say by visiting the fiefdoms of the surrounding zaouias.
“JINAKOUM YA NASS LAFDAIL NSSAAW ALLA WA NBI YASSKINA MEN HAWDKOUM”
That means LAGRAGUA LAHRAR, the true ones coming from SABBATOU RIJAL who are blessed by the prophet and have the Baraka as they say and those who want to become it by allegiance.
I think I will come back to this subject for more explanations and demonstration because it is a bit complex and requires special attention.
friendly
At the beginning of March 1985, I published the results of my research in an article entitled: “the Regraga, the pilgrims who turn in spring”. It is with this article that Georges went for the first time to the Regraga with as a mode of institutional intervention the shooting of a video on behalf of the Province. He gradually discovered the stake of the power which opposes the clan of Khaïma and that of Taïfa. What strangely reminds us of another ritual competition that the city of Essaouira knew from its birth, during each choura, between the clan of Béni Antar on the sea side, and that of the Chebanate on the land side. “It is said in Morocco that the people of Essaouira are not politicized. That there are no leftist forces. This is why the Hamadcha fill with the Gnaoua the cultural field. Souiris rather form a traditional community, and not a class society, organizations
with strong, activists and critics. In Essaouira, there are no social classes but clans, ”said Georges. Vis-à-vis the city, as a social analyst, he adopted the same listening posture as that of the psychoanalyst with his patient. He thus probed collective dreams to bring to the surface the memory of the city. Seek the history of the city in the collective imagination: “make people speak on the island, the Portuguese castle, Borj El Baroud, Dar Sultan, the clans of Chebanates and Beni Antar, the Protectorate, Independence. Talking about crafts, graphics, architecture, ”he ignited. However, in everyday life, this memory is not spontaneously and evidently given up: it was necessary to make “mount the Saken” (the supernatural inhabitant), to make it “speak”, like the clairvoyant who, during a “Lila” of the Gnaoua, makes the Mlouks speak. And for that it is necessary to know how to put oneself permanently in the posture of the “everyday philosopher”, constantly questioning “evidence” which turns out to be suddenly problematic, even enigmatic
My first meeting with Georges Lapassade dates from the early eighties. In the wake of the musicology symposium of the first festival “Music first”, he was then conducting an investigation on the song of Essaouira, in particular on the poet Mohamed Ben Sghir, author of qasïd de Malhun. He embarked me on a research in which I still struggle today! Immediately after the meeting on the Malhun souiri, he asked me to go and investigate with the fishmongers on the songs of the sailors, then to go and question an old chikhate of Mellah, to clarify the contribution of the coastal plain Chiadma to the culture of the city. Then we both left by coach to Haha country – where I had conducted a few years ago a rural sociology survey on the fraction of Berber tribe Tlit, a survey of structuralist type since it was a question of knowing if this community was in dissolution. But our goal is no longer traditional rural sociology, we are now looking for poetic words. “I am astonished that we can give more interest to some shards of tagines considered as Phoenician vestiges of the island of Mogador than to the songs of the harvesters!” Said Georges. I then discovered the method of participant observation, which I would find a few years later when describing the Daour of the Regraga in a travel journal.
Magic caprification:
the chiadmas is the region of “regragas”, these were seven berber men who were called “sebaatou rijal” it seems that they had heard of the new religion then which was Islam and they decided to meet the prophet and when they arrived, they found the prophet with the “sahabas” so one of them asked who was the prophet in Berber “my guitar gan arakhassan rabi” and the one Sahabas said “ma li hadou alkawm yourajrijoun”? And from there came the nickname of rajrajas which became ragraga.
The sultan of regragas is “sidi wasmen” who is still buried in “jbal lahdid” which is after the village of “bir kouat” on the national road about 10 km from “talmest” and 50km from Essaouira.
The region organizes one of the largest moussem in Morocco every year, which lasts 44 days.
When we arrive from the north, that is to say from Safi the flat country of “sabda” and we see the mountains and a lot of trees, olive trees, fig trees and especially argan trees, we arrived at ” chiadma “which stretches east to Marrakech and to the south it borders on the” Haha “region.