Master and Disciple: The Cultural Foundations of Moroccan Authoritarianism is Abdellah Hammoudi’s endeavor to describe the development of Moroccan authoritarianism as it has evolved from a cultural standard of authority and submission. Such an ambitious subject involves a thorough overview of Morocco’s political and cultural history and as such, this book is not a quick and easy read. In just 150 pages, Hammoudi provides a comprehensive understanding of all relevant background information and asserts his claim that the master and disciple power dynamic in a religious context laid the foundation for Moroccan authoritarianism under which citizens are meant to treat the governing bodies with near absolute submission.

Morocco has long been a majority Muslim population leaning toward Sufism. Sufism is a form of practicing Islam which encourages its members to undergo spiritual journeys under the guidance of a religious leader, or Sheikh. To participate in this process of Islamic mysticism, the seeker of faith is meant to place unconditional trust and obedience in his or her master. This relationship of authority and submission became the foundation of Moroccan culture which easily translated into a political dynamic. In a monarchical system, the King becomes not just a political leader, but the commander of the faithful. To stand against or criticize the King is to betray Islam, leading to unquestionable loyalty to the monarch. Thus, it becomes easy to understand why Morocco has an authoritarian political institution. Further, Moroccan culture was one of institutionalized social statuses which created a hierarchy in everyday interaction but Hammoudi also makes the assertion that today, there is more room for social mobility.

It is important to note, as Hammoudi does, that Moroccans enjoy more freedoms and rights than many of their Arab neighbors with authoritarian regimes. Today, many of these societies are experiencing conflict which may cause some to wonder why some places with the same fundamental authoritarian dynamic are more unsteady than others. Hammoudi describes the master and disciple relationship as “ambivalent,” claiming that without stable institutions and formal regulations, the dynamic can shift from total submission and obedience to resentment and murder (153). He goes on to say that this tension between master and disciple, father-son, chief-subordinate is central to Arab societies, which makes sense contextualized in an Islamic mystical understanding. Therefore, in transitional stages of society, this shift in attitude is understandable.

Yesterday, our guest lecturer, Professor Sadik Raddad from Sidi Muhammad Bin Abdullah University described Morocco as “a secular nation with a religious rhetoric” as opposed to many Western countries in which there is a secular public sphere and religious private spheres. Hammoudi’s book cannot be subject to much criticism considering its detailed and comprehensive nature, but this is one limitation to his work. As Professor Raddad asserts, Hammoudi never explains why other nations, like Britain, which had once been an authoritarian monarchy with the King as the head of the Church, progressed to  functioning democratic systems and Arab societies have not. Such a discussion would have provided more credibility and support for Hammoudi’s narrative.

Something I struggled with understanding after reading the book was why men are still in a domineering role in Moroccan society. My readings and understandings of Sufism had often placed women positions of strength and power. Dr. Sa’diyya Shaikh’s work had always influenced my understanding that not only does Islam in general allow women to have a platform of power, Sufism also advocated for female empowerment. Further, Morocco is a nation of Almazigh (or Berber) people and after a lecture on women in Morocco as well as a discussion with the director of the American Language Center, it is my understanding that Almazigh women are tough and the opposite of submissive. Hammoudi explains that the political structure of Morocco privileges men in decision making capacities based on the model of authority that has institutionally led Morocco. Hammoudi’s reasoning makes sense, but I feel that with Morocco’s Sufi and Almazigh background, there is so much fuel for women to unite and make societal change.

I cannot say this was an enjoyable read for me, as it was dense and required a lot of my time and energy to comprehend. However, despite its few limitations, I will say Hammoudi’s work is incredibly well written (even though I did read an English translation from its original French), well researched, and well-rounded. Hammoudi asserts his claim clearly that the Sufi dynamic of master and disciple has lead to the development of an authoritarian Morocco. His work also provides context for an understanding of today’s political climate throughout the region, and while this was not an easy or casual read, I really appreciate all the knowledge I’ve gained from it anyway. Throughout upcoming experiences with local students or interviews with other locals, I feel like I now have a stronger foundation on which to have those discussions.