People pass through, and time draws its effects on bodies and souls before they fade, but the crossing of people in time and history does not mean the end.
Mohammed Munib left us with strong and profound effects in the minds and minds of many. A whole generation knew that the recent or distant past can be possessed only by his precise knowledge, and that knowledge can only be achieved by searching and excavating the rarer and less common documents, which hide the other side of things. .
For many decades, the haunting idea of Muhammad Munib was to correct the modern national history, especially the period of protection, which was modeled on the basis of a partisan ideology that cunningly selected certain elements, and the absence of many facts, documents and documents behind a thick curtain that had been guarded by the central national state for decades. . This ideological montage resulted in the state's policy of discrimination against Amazighs and Amazighs for half a century before stalled reconciliation began in 2001, and redistribution was suspended in 2011.
Mohamed Mounib was born on October 9, 1934 in Agadir. By the colonial archives of the protection phase, and his work in management until his retirement, he managed to put his early hand on the reservoirs of error in many of the discourses that prevail in that period of the history of Morocco.
In 2002, Mohamed Mounib published his book "The Back of the Barbarian is the Biggest Political Lie in Contemporary Morocco". Moroccan nationalism.
In 2004, Mohamed Mounib created, on his own initiative, the Taizad movement, which was tasked with monitoring the contents of textbooks that distort the history of Morocco due to the prevalence of unscientific and purely ideological narratives, which have no basis in actual documents and data. In the same year, Teyadaf filed a lawsuit against the Ministry of National Education because of a lesson in the Moroccan resistance and the emergence of the National Movement, which is far from scientific method and pedagogical choice. Mohamed Mounib has submitted to the case more than 120 pages of data and documents that refute the official version of the so-called "barbarian back" contained in the textbooks. The pleading was published in a book entitled "The Barbarian Back in the Textbook", published in 2010, which contains rich margins and texts that reveal many of the dimensional dimensions in the official partisan account of the beginning of the colonial period.
Because of this unprecedented and effective civil pressure led by Mr. Mohamed Munib patiently and selfishly, many fabricated contents changed and partisan newspapers disappeared from the term "barbaric back" as well as the novel that was republished on 16 May each year, especially in the newspapers "Science" And L'opinion and Le Matin.
Mohamed Mounib's contribution to sharpening Amazigh historical consciousness was through the following tasks, which lacked public debate:
Disclosure of fabrication error in the designation of the "Barbarian linebacker", where Munib highlighted the absence of a document bearing this name, recalling the real name, which is the "organized linebacker for justice affairs in areas with Berber returns", a designation that changes a lot of course, and different from those developed by pioneers National movement and promoted in the press and data since the beginning of the thirties.
A distinction was made between the original text of the Dahir and its political interpretations. The patriots argued that the Dahir aimed at "differentiating between Arabs and Berbers" in Morocco and aimed at "Christianizing the Berbers." It existed well before the advent of protection, whereby a distinction was made between the regions adopting the Amazigh customs and the areas subject to the Shari'a courts stored in the cities and neighboring areas, a situation not made by the French but existed for centuries, and the tribes demanded their demarcation.
On the subject of "Christianization of the Berbers," Mr. Munib revealed that it is an open lie to which the patriots resorted - as witnessed later by the late Abu Bakr al-Qadri himself in his dialogue with the Moroccan newspaper Al-Hadath in 2000 with the aim of moving the public, while the text of the full back is devoid of any related topic. Religion, where the Dahir defines the functions of the Amazigh customary courts and does not enter the subject of belief at all. Mr. Munib also revealed that the missionary missions have been in Morocco since the 1850s, and have nothing to do with the dahir that was not stipulated or referred to either from afar or from afar.
Mr. Mounib further disclosed that the adoption of Amazigh customary courts was a tradition followed by centuries-old Moroccan sultans, who recognized these areas on their customs, many of which did not adopt Islamic legal provisions as much as fines without corporal punishment. He also revealed a key fact that was absent from the school and silence about him in the partisan press, which is that the approval of the Amazigh martial courts was at the request of the resistance tribes that were demanding during the negotiations to lay down arms and accept the "calm" not to be attached to the legal judiciary Makhzen, which was considered by the tribes as a source Great injustice. This was agreed by Sultan Moulay Youssef by signing the first copy of the line-up at the beginning of the protection period.
Mr. Munib's work, along with the above, has contributed to ending the monopoly of part of our history by some self-proclaimed partisan elites, who alone have the official narrative and guard it with much insistence and sometimes verbal violence. He also contributed to ending the years of Amazigh bullets, which made the suspicion of returning to the "barbaric dahir" a sword on the necks of the Berbers whenever they demanded their linguistic and cultural rights.
In addition to all this, Mohamed Mounib was present in all the major stations of the Amazigh struggle in Morocco, both nationally and internationally. His modesty and dedication lead to thinking and rethinking many popular axioms, even in the Amazigh movement itself. Mohamed Mounib was not only a contributor to his ideas, but also to his money.
Because Mohamed Mounib was not an ordinary person in the city of Agadir, but one of the makers of its cultural-intellectual and political scene, the name of a space in the city is necessary should be achieved by the elected and activists of the civil movement.
Our condolences on the passing away of the deceased, to his small and large family.
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