If a Moroccan scholar asks me about the purpose of Moroccans, I answer that the Moroccan society only lives for a cultural ideal. The cultural existence of Moroccans, that is, the social will to fill in the intellectual (philosophical) gap with mere cultural ingredients, is what I call the Moroccan existential illusion or simply the Moroccan Illusionism. While it is true that culture does not perpetuate social illnesses inside one’s country, I believe that the Moroccan cultural structure has been severely impacted when interceding with western technologies. It is not that western technologies are poisonous to the South, nor is it true that science is the epidemic that corrupted the insides of Morocco. Still, it is undoubtedly precarious that Morocco was not ready for a technological transition within its culturally dominant territory. I believe that cultural existentialism gave priority to the Moroccan heart over the Moroccan brain, for cultural existence relies on false unverified knowledge. But when the cultural existence paralleled the technical existence of science, a substantial existential crash occurred inside the belief system of Moroccans. It could be said that the Moroccan belief system was destroyed from within its deepest mini-psychological structures. Moroccans were not ready for a technological discovery like the Western World and therefore fell miserably inside an endemic of social and psychological self-doubt and self-confusion. I believe that the social reasons why Moroccans were never ready for technological advancement include the presence of weak structural concipients of what constitutes the pillars of a good standard of society. These include weak economic, social, and political institutions, poor quality of information literacy and mediatic sociology, poor scientific inquiry and interpretation of the information available inside the country, and high levels of cultural convictions against high levels of scientific exportations from the West.
Whether Moroccans are free or unfree, or whether they are wisely intelligent and free-willers, or whether they are the least free people amidst the Atlantic hemisphere? This question supposes that the free will of Moroccans is either present or absent inside their belief system. I argue that Moroccans are like monkeys inside cages, for they have forgotten the correct way to live one’s life. Rich men and wealthy woman, poor rural people alike, live their lives convincing themselves that they must live a life of richness, jewelry, aesthetic publicity, luxury, and celebrity. Still, they decide to live a life of moral neutrality, for I believe they have lost their heart and their passion in this life. What is most ironic about these people is that they strive for richness no matter the price to pay, even if it is the life of a brother or a caring mother. While it is true that the United States is a rich country, Morocco is nonetheless much poorer when it comes to its spiritual and material economy. Morocco is still lacking when it comes to the contemporary economy in comparison to the United States. Even though this gap is extreme evidence of a difference in wealth, Moroccans still wish to become famous international stars like Tom Cruise, Cristiano Ronaldo, or Justin Bieber. They discover the stars’ diplomacy when looking at screens and social celebrity platforms. Let the author be clear that purposing towards becoming an international celebrity or a star diplomat has never been a poor passion or a poor conception of life. Instead, it may be an elevation of character towards influencing people at the global surface of the earth. Still, Moroccans failed to protect their identity (who they are?). They sold their strong social personality to the technicality of life, the life of the bourgeoise aristocracy, material jealousy, and physical esthetics without getting rid of their material vanity, and extensive comparison of material acquisitions. They surrendered themselves when they failed to abandon their vanity and material connectivity towards a better goal than mere technicality. They sold their particular precious virtue to a miserable sentiment of an economically hierarchical pleasure. They failed to concentrate on family, social, and global bonds to give place to an evil version of themselves without carrying the excellent message of being a lovely friendly social person. Many of the Moroccans with whom I talk perceive each other as demons. If we believe that Moroccans ceased to dream, then we think that humanity lost its dreams also. The problem is not that Moroccan people are incapable of dreaming, striving for their dream, and achieving it. Still, instead, they have lost the capacity to follow their chosen path and be leaders of their responsible morality. They are no longer aware of the social problems of their society and keep destroying the Moroccan social system to endure their physical pleasure and lust for power. The eminent impact of their action has been the destruction of the surficial area of the Moroccan pyramid, which is a necessary underground for building any architectural structure, and which is also the particular youth area in the Moroccan context. This area is also the most sensitive inside the pyramid because it includes babies, children, and adolescents. Due to the fertility of these transitional periods of age, the impact of the Moroccan social legacy slaps them firsthand. Suppose one asks to exemplify and give realistic imagery about the Moroccan youth. In that case, I answer that this category of age is like a beautiful field of flourishing green plants, crops, and flowers. If someone sees it, he feels peace by the amount of pleasure that his eyes experience. When a climate crisis heats the beautiful field and destroys its underground stems and petals, the field becomes a desolated garden surrounded by chaotic dust. The climate crisis erased the herb but failed to sponge away the calamity that it resulted. If the climate crisis continues, the entire field will be washed away, and what was once a beautiful field may transform into an epicenter. Such a symbolic phenomenon also applies to Moroccan youth.
What I see as evidence is that Moroccans were not immune to the western wave of technology and scientific research at the time it knocked on the door of Traditional Morocco. The Moroccan community was not enough mature and philosophical to input the ideas of the Western World and output them in an authentic Moroccan format. The lack of philosophical, sociological, political, institutional, scientific, and illuminating scholarly and storytelling books restricted the perpetuation of an automated Moroccan fulfillment at the national level, let alone the international level. It can be argued that Moroccans are not self-saturated from an intellectual standpoint to carve away corruption from standing in their way. Along with economic and social weak institutionalizations, Moroccans’ existentialism has been delimited by economic factors but never self-motivating factors, something that often creates a tendency to run after material power and forget self-intellectual improvement, inter-social harmony and stabilization, and economic positive nationalism and loyalty. I believe that Moroccans are also lacking the huge capacity to connect with available information and absorb the quality rather than the quantity of it. Because quality is more important than quality in a general way, Moroccans are often not performing well in creative and self-critical tasks, as most of them are technical, restrictively mathematical, and mechanichal. While it is true that Moroccans are fabulously innovative and fast executives of technical tasks, I believe that a literature creative person is rare to find among Moroccans. Therefore, Moroccans tend to perform poorly in philosophical explanations. Not that philosophy is accessible to all just like mathematics which is inaccessible to mathematical elites, but that the majority of Moroccans are not good communicative writers. In other words, a Moroccan would find it hard to express his mathematical finitude at the level of an academic research paper extensively relying on written literature. To combat cultural ignorance, the Moroccan system must rely on extensive literature, ideas, and novel concepts. While utilizing mathematics, mechanical physics, and biotechnology to repair the economy and enhance its full potential, the Moroccan nationals need simultaneously to read books of good quality literature and political concepts in order to acquire a herd immunity against the moral corruption of the state. With the development of digital libraries that are accessible for free to the international public, Morocco has to sensibilize its citizens about the quality of philosophical conceptualizations and parameters so as to enhance the performance of political institutions inside the country. Moroccans should cease to deteriorate the value of literature at the expense of practical science. Certainly, Moroccans are dependent on both scientists and social theorists. I believe also that a combination between scientific expertise and sociological expertise will push up the Moroccan industrial and ideological economy towards the highest degrees of performance.
The Islamization of the Moroccan state has also accentuated the cultural shock between Morocco’s religiousness and American secularism. When the American influence infiltrated the Moroccan territory for the first time, the state of Morocco was a super-Islamic state. Although its people lived with authentic values such as traditional honor, respect, and humility, when the Western technologies and social media intersected with Morocco’s traditional tribalism, the point of intersection failed to create as if the lines continued to grow in infinite spirals without so much interceding. If someone tries to decipher the spiral, the mission will be as hard as distinguishing an Arabic horse from an Amazigh one. Even though Moroccan Illusionism is solvable, it still demands perseverance and a soul of Moroccan humanism. But if someone is able to solve it, this person or this group of intellectuals should notice how Moroccans substantially fear death but keep believing that death is an end in itself. If they believe that death is an end in itself, then their faithful existence is a self-treason, for they are traitors of their individual faith, the only thing that makes a person a special individual, a unique shape who has the right to enunciate the personal pronoun “I”. I believe also that the cultural “status” in the midst of a social society such as Traditional Morocco encouraged traditional and untraditional alike to buy their status in exchange for their personal faith. Not only have they betrayed the Ultimate Sovereign of the seven seas and the seven oceans, but they have betrayed what a human values the most which is his very freedom to be and to become. What are Moroccans and what have they become? Or even better, what are they to become? Are they free-willers, compassionate, moral, ethical persons or are they prisoners of their own dilemma, the dilemma of self-loss and miserably, internal inconsistency between the Eternal Offer of God all-powerful and the Temporary Offrande of God like pieces of silver with no value besides what the human engraved inside it? Certainly, if Islam has been the best gift to the underworld, then I do not believe that Muslims are faithful protectors of this gift, for most Moroccan Muslims may have visited the Kaaba, touch the stone of Abraham, and felt the generosity of the holy place, yet have failed the most enormous requirement of being a good Muslim and person above all that is, to have faith at whatever time and space they may have experienced. Some may have died in the latest years, and not even have experienced a single momentum of pure faith in the Only God. One may see them bowing bestowed towards the ground, and yet they are the most miserable Moroccans I have ever known.
