Modest capital of Morocco - Rabat, Modern Capital and Historic City: a Shared Heritage 1401; Mediterranean diet 884
What and Why
Rabat (Tamazight: ⴰⵕⴱⴰⵟ, Aṛṛbaṭ), meaning 'fortress' or 'stronghold', is a small, modern but low-key capital of Morocco (ⵍⵎⵖⵔⵉⴱ, Lmeɣrib). It is founded formally only in the late 18th century CE, and is the most recent of the four imperial cities, although the kasbah (Arabic: قَـصَـبَـة, qaṣabah) dates back to the Almohad (Arabic: الموحدون, Al-Muwaḥḥidūn) period and there are traces of settlements constructed during Roman Empire (Latin: Imperium Romanum) period around the city. However, the city's significance grew in the 12th century CE under the Almohad dynasty, when it was rtransformed it into a key military and religious centre.
Due to its capital status, it combines the flair of old and modern, but compared to other cities like Casablanca (ⴰⵏⴼⴰ, Anfa) and Marrakesh (ⴰⵎⵓⵔⴰⴽⵓⵛ), it does lack the usual dynamic touristy allure, but because of this it is more pleasant to stroll around, which is unusual for a capital city. As aforementioned, Rabat's cultural heritage is a reflection of its diverse history, with influences from Roman, Islamic, and French colonial periods that have shaped its cityscape. Rabat's architectural heritage is a blend of different styles and eras. The city's old medina, with its narrow streets, souq (Arabic: السوق, as-sūq), and historic buildings, offers a glimpse into Morocco's Islamic heritage. On the other hand, the influence of French colonialism is also evident in Rabat's architecture, particularly in the city central area, where wide boulevards, public gardens, and European-style buildings reflect the urban planning and architectural trends of the early 20th century CE. The blend of traditional Moroccan and European styles creates a unique urban landscape that is distinct to Rabat.
See
Hassan Tower (ⵀⴰⵙⵙⴰⵏ ⵜoⵡⴻⵔ)
This imposing Hassan Tower (ⵀⴰⵙⵙⴰⵏ ⵜoⵡⴻⵔ), to be exact minaret, is actually an incomplete mosque commissioned by Ya‘qūb Al-Manṣūr (Arabic: يعقوب المنصور), the third caliph of the Almohad Caliphate back in the late 12th century CE! It was intended to be the largest minaret in the world. Construction of this mosque and minaret stopped after Al-Manṣūr's death in the late 12th century CE and the tower only reached half of its designed height. The tower has many ramps and it was intended that a horse can walk inside. The minaret stands imposingly along the riverbank and is visible from afar, in spite of its incomplete state. Hassan is the grandson of Muhammad (Arabic: مُحَمَّد, né مُحَمَّد عَبْد مَنَاف (Arabic), Muhammad ibn ʿAbd Allāh) and the second imam (Arabic: إمام) in the Muslim faith.
As the mosque is incomplete, the original columns built for the mosque were just left there since its construction. There are altogether 384 of them of slightly variable heights erected in a regular array. From the array of the columns, one could have imagine the scale of the planned mosque. The columns are made of drum-like stone pieces of different heights and are very different and innovative. Apparently it is inspired by the Kutubiyya Mosque (Arabic: جامع الكتبية, Jamie Kutubiyya) of Marrakesh, which was constructed during the same time and hence bears striking resemblance.
Mausoleum of Mohammed V (ⵎⴰⵓⵙoⵍⴻⵓⵎ oⴼ ⵎoⵀⴰⵎⵎⴻⴷ ⵠ)
Right opposite to Hassan Tower sits the Mausoleum of Mohammed V (ⵎⴰⵓⵙoⵍⴻⵓⵎ oⴼ ⵎoⵀⴰⵎⵎⴻⴷ ⵠ). Mohammed V (Arabic: محمد الخامس, né محمد بن يوسف (Arabic), Mohammad Ben Youssef) was the first King of Morocco, and this tomb serves himself and also his two sons. The tomb is only constructed in 1971 CE and hence remains very new. The interior is supremely ornate and at the tomb there is always seated with a Quran (Arabic: القرآن, Al-Qurʼān) reader. The marble-sarcophagus lies right in the middle.
Kasbah Oudaïa (ⴽⴰⵙⴱⴰⵀ Oⵓⴷⴰïⴰ)
Kasbah means the 'centre of the citadel' while Oudaïa (Sanskrit: उदय, udaya) means 'rising sun' in Sanskrit. It came from the name of the tribe that resided here during the 12th century CE when it was constructed by the Almohads. The sturdy citadel was constructed with the intention to ward off pirates. The Kasbah Oudaïa (ⴽⴰⵙⴱⴰⵀ Oⵓⴷⴰïⴰ) is a very popular tourist attraction as it has a tiny blue-painted medina (Arabic: مدينة, madīnah) that oversees the river bank and also a Moorish garden. The place helps tourists post their postcards.
A good view of the Atlantic Ocean can be made from the kasbah end. Rabat sits along the coastline of the ocean and there are good seaviews and is famous for its seafood.
Rue des Consuls (ⵔⵓⴻ ⴷⴻⵙ ⵛoⵏⵙⵓⵍⵙ)
Unlike the dirty, chaotic and mazy medinas of Fez (ⴼⴰⵙ) and Marrakesh (ⴰⵎⵓⵔⴰⴽⵓⵛ, amur (n) akush) which look like jungles, this medina in Rue des Consuls (ⵔⵓⴻ ⴷⴻⵙ ⵛoⵏⵙⵓⵍⵙ) is supremely clean and orderly, but tiny. This original section of town was created when Andalusian Muslim refugees fled from Spain (Spanish: España). In the medina of Rabat there are lots of traditional shops and cafes which is a pleasure to walk around in as it is reltively hassle-free in comparison to other larger medinas in Morocco. Look for the usual leather goods, shoes, brasswares and Berber carpets.
The name of the souq carries a dark sinister history. At that time when it all started the main activity of the area was piracy and slave auction. Under a treaty with the Sultan (Arabic: سلطان sulṭān), these slaves could be redeemed by diplomats from various countries who during the time had a budget for such purchases. For convenience, these diplomats were residing nearby until 1912 CE and hence the name of the street.
Centre-ville (ⵛⴻⵏⵜⵔⴻ-ⵠⵉⵍⵍⴻ)
The city centre in French, it is a well planned based on French design during its colonisation period, and is very clean and well managed, reflecting the 'modern capital' in the heritage note.
Eat and Drink
Berber food (ⴰⵎⴰⵣⵉⵖ ⵓⵞⵞⵉ)
We took a full Moroccan dinner in our hotel. The interesting bit of Moroccan dinner, is not the food, which we have described in our earlier blog of Meknes (ⴰⵎⴽⵏⴰⵙ). The interesting part is that w were taught the general etiquette of eating in Morocco by our innkeepers.
It is not unusual that we use our hands to scoop food, and that is nothing new to us, as in our blog of Fatehpur Sikri (फ़तेहपुर सीकरी), although we still refrained from it. The uncomfortable part, is that the Moroccan host (usually male) will usually scoop food, especially the gravied couscous, with his hand and pass it to the guest as a sign of hospitality, and you are supposed to take from his hand directly into your mouth! To really add salt, the entire dish is usually shared amongst everyone together and you can imagine after a while, all saliva are mixed into the plate. That is the Arabic warm and brotherly hospitality!
I was taught this etiquette long time ago but never thought I had to practise it. As the chief of the troop, I finally had to practise this by accepting the gift of food from the innkeeper on behalf of the girls.
Communal eating and sharing food is very common in Morocco and is a sign of closeness and brotherhood, which is bit part of the Islamic or Berber (ⵉⵎⴰⵣⵉⵖⵏ) culture in Mediterranean diet, the UNESCO ICH documented in Amalfi. Give a try.
Stay
The highlight of Rabat was our stay in a riad (Arabic: رياض), Riad Rabat - Dar El Kebira (Arabic: رياض الرباط - دار الكبيرة). A riad is a type of traditional Moroccan house or small palace with an interior courtyard. The original word means garden and reflects the garden nature of these houses. The riad is normally constructed with two or more storeys around an Islamic courtyard with a fountain. Riads were the stately city homes of the wealthy, and now many of them have been converted to a hotel or restaurant. This riad that we have stayed in was poshly, luxuriously decorated and furnished, and most importantly very affordable. Absolute gem.
Getting There and Around
Rabat deserves at least two days of visit, although from a tourist point of view it is not as attractive as Casablanca or Marrakesh.
UNESCO Inscriptions
Located on the Atlantic coast in the north-west of Morocco, the site is the product of a fertile exchange between the Arabo-Muslim past and Western modernism. The inscribed city encompasses the new town conceived and built under the French Protectorate from 1912 to the 1930s, including royal and administrative areas, residential and commercial developments and the Jardins d’Essais botanical and pleasure gardens. It also encompasses older parts of the city dating back to the 12thcentury. The new town is one of the largest and most ambitious modern urban projects built in Africa in the 20th century and probably the most complete. The older parts include Hassan Mosque (begun in 1184) and the Almohad ramparts and gates, the only surviving parts of the project for a great capital city of the Almohad caliphate as well as remains from the Moorish, or Andalusian, principality of the 17thcentury.
The Mediterranean diet involves a set of skills, knowledge, rituals, symbols and traditions concerning crops, harvesting, fishing, animal husbandry, conservation, processing, cooking, and particularly the sharing and consumption of food. Eating together is the foundation of the cultural identity and continuity of communities throughout the Mediterranean basin. It is a moment of social exchange and communication, an affirmation and renewal of family, group or community identity. The Mediterranean diet emphasizes values of hospitality, neighbourliness, intercultural dialogue and creativity, and a way of life guided by respect for diversity. It plays a vital role in cultural spaces, festivals and celebrations, bringing together people of all ages, conditions and social classes. It includes the craftsmanship and production of traditional receptacles for the transport, preservation and consumption of food, including ceramic plates and glasses. Women play an important role in transmitting knowledge of the Mediterranean diet: they safeguard its techniques, respect seasonal rhythms and festive events, and transmit the values of the element to new generations. Markets also play a key role as spaces for cultivating and transmitting the Mediterranean diet during the daily practice of exchange, agreement and mutual respect.
References
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