Tétouan
Tétouan
تطوان ( | |
---|---|
City and municipality | |
UTC+1 (CET) | |
Postal Code | 93000 |
Website | The official web site |
Arab States |
Tétouan (
The city has witnessed many development cycles spanning over more than 2,000 years. The first settlements, discovered a few miles outside of the modern city limits, belonged to
In the late 13th century, the
The modern history of the city starts around the late 15th century. It was re-built and fortified by
In 1913, Tétouan became the capital of the
Tétouan is a renowned multicultural center.
Etymology
The Berber name means literally "the eyes" and figuratively "the water springs".
According to Leo Africanus, the name comes after the Goths bestowed the government of the town upon a woman with one eye and that the inhabitants called it Tetteguin, meaning "eye" in their language.[20]
History
Phoenician and Roman presence
A few miles outside of the city limits lies the ancient town of
Rebuilding the city-state
In 1286, the
By the end of the 15th century, it was rebuilt by refugees from the
Piracy and Mazmorras
As early as the 1530s and 1540s, at the time when Spain and the Ottoman Empire were disputing control over the western part of the Mediterranean, piracy was spreading and soon Tétouan became one of the main centers of piracy in the region.[22] Corsairs considered it as a form of retaliation against the Spanish Reconquista that led to the loss of their homes back in al-Andalus,[23] especially that the timing coincided with the first Morisco influx to Tétouan due to the forced conversions they faced in Spain between 1501 and 1526.[24] Their collaborators included English and Dutch renegades[25] who were mostly Protestants, although a few had converted to Islam.[26]
While the harbor served as a port from where piracy missions were launched, captives were taken to
The underground prison was explored in 1922 by Cesar Luis de Montalban, based on a report by archaeologist Manuel Gómez-Moreno Martínez.[33] The Spanish protectorate administration then commissioned architect Carlos Ovilo to study the site but they found out that no excavation could be possible without taking the risk of damaging the housing above the site. Since then, no excavation has taken place, although recently, some researchers and civil associations have called for the authorities to extend exploration and restoration before opening it to the public.[34]
Late military history
In the 17th century, the city was governed by the wealthy al-Naksis family. At the end of the century, the city was taken by the
Elements of military constructions can be found in the original fortifications such as the three forts, the seven gates, and the large outer walls that surround the old medina.[35][36] They have survived despite the changes that occurred through the expansions known to the city during multiple periods.
Tétouan received a number of Algerian immigrants following the
Hispano-Moroccan War and the Spanish protectorate
In 1844, Morocco lost a war against the French and in 1856, it signed the Anglo-Moroccan treaties of Friendship with the British. The Spaniards saw the Moroccan defeat in 1844 and the treaties signed in 1865 as a sign of their weakness. Spurred by a national passion for African conquest, Spain declared war on Morocco in 1859 after a conflict over the borders of Ceuta.
After a few months, Tétouan was
In 1913, it became the capital of the
The nationalist movement
Tétouan was one of the most active Moroccan cities in resisting colonialism.[40] The nationalist movement in Tétouan was led by the charismatic leader Abdelkhalek Torres and other personalities such as Abdessalam Bennuna and historian Mohammed Daoud.[41] The movement was part of the pan-Arab nationalist movements. They established deep ties with Arab nationalist leaders such as former Egyptian President Gamal Abdel Nasser and Druze prince and intellectual Shakib Arslan. When Arsalan wanted to visit Morocco in August 1930, he was not given a permit by the French protectorate so instead he went to Tangier, which then had international status under foreign colonial powers, and from there to Tétouan, where he met the group.[42] Many of the members later joined the National Party for Istiqlal. Others joined some other nationalist parties, of which many members were women.[43]
Jewish presence
Tétouan has been home to a significant
In 1790, a pogrom occurred, started by Sultan Yazid. The mellah, where the Jews lived, was pillaged and many women raped.[46] At this point there was an emigration of Tetouani Jews to Gibraltar, where the large Jewish population maintains links with the community in Tetouan.
In 1807, Sultan Slimane relocated the mellah south of the medina to build a large mosque at its previous location inside the medina.[47]
The
Following the
Modern history
Tétouan was further expanded when it became the capital of the
In January 1984, and in the midst of the Years of Lead under the reign of King Hassan II (died 1999), a revolt spread into several cities for a number of days due to price hikes for basic goods following the implementation of the IMF's and the World Bank's structural adjustment programme. The revolt was thwarted by a military intervention.[54] Twenty people were killed in Tétouan and many others were arrested and received heavy sentences.[55]
Many people in the city still speak
Culture
Culture
Tétouan is famed for its fine craftsmanship and musical delicacy and has been part of the
Literature
The city has produced many scholars in different disciplines throughout centuries.
Religion
The vast majority of the population are Muslims. There is a small Christian community. The numbers of the Jewish community have declined sharply in recent decades. It numbered no more than a dozen persons in 2014.[12] Notable spiritual leaders include Sufi saint Ahmad ibn Ajiba and Jewish Rabbis Yosef Maimon and Isaac Ben Walid. Tetuan also had a vibrant Sephardi Jewish community with ties to Al-Andalus.[63][64]
Architecture
The streets are fairly wide and straight, and many of the houses belonging to aristocratic families, descendants of those expelled from
Food
Tétouan has rich culinary traditions unique within Moroccan cuisine.[66] and the influence of Berber (Amazigh), Arab,[66] Andalusi, Turkish and Spanish[66] cuisines is noted in the variety of dishes and pastries.[67]
Amazigh and Arab cuisine are present in staples of Moroccan cuisine such as cuscus and rafissa or thrid, respectively.[66]
As in other Moroccan cities like Salé and Fes, Tétouan inherited Andalusi culinary traditions through the waves of migration terminating with the arrival of the expelled Moriscos 1609–1614.[66] This manifests itself in classic dishes such as pastilla. However, the pastilla traditionally made in Tetuan is more savory than sweet, with more preserved lemon and no sugar or almonds.[66]
Tétouan has been also influenced by Algerian and Ottoman cuisine, and this is due to the wave of migrants from Algeria following the French conquest of Algeria.[66][68] This influence manifests itself prominently in the sweets of Tetuan, which include qatayef and baklava.[66]
Crafts
Traditional craftsmanship is concentrated in the old medina where every industry has its own quarter with the same name where workshops and shops are found. Among them are
Museums and festivals
The
Tétouan hosts many international festivals such as the International Mediterranean Film Festival, and the International Oud and Women's Voice (أصوات نسائية) Festival.
On November 20, 2013, the city's Centro de Arte Moderno (Center of Modern Art) was launched and currently holds between 180 and 200 artworks from both self-trained artists and graduates of the city's National Institute of Fine Arts.[71]
Dialect
The city has its own dialect,[72][73] a particular citadin variant of non-Hilalian Arabic which is distinct from Jeblia.[74][75] However, Jeblia, which is a dialect of Darija, is predominant since people from the neighboring rural areas settled in the city during the 20th-century rural flights.[76] The use of Spanish and French is still widespread, especially among businessmen and intellectual elites, due to past colonial ties and the geographic proximity to Europe.
Geography
The city is situated about 60 km east of the city of
Climate
Tétouan features a Mediterranean climate with Köppen climate classification of Csa. Located along the Mediterranean Sea, the weather in Tétouan is mild, cold, and rainy during the winter, hot and dry in the summer months.
Climate data for Tétouan 1991–2020 normals, 1961–present extremes | |||||||||||||
---|---|---|---|---|---|---|---|---|---|---|---|---|---|
Month | Jan | Feb | Mar | Apr | May | Jun | Jul | Aug | Sep | Oct | Nov | Dec | Year |
Record high °C (°F) | 25.4 (77.7) |
27.5 (81.5) |
31.0 (87.8) |
30.3 (86.5) |
35.1 (95.2) |
38.9 (102.0) |
42.5 (108.5) |
43.1 (109.6) |
36.2 (97.2) |
34.8 (94.6) |
34.0 (93.2) |
30.1 (86.2) |
43.1 (109.6) |
Mean daily maximum °C (°F) | 17.4 (63.3) |
17.7 (63.9) |
19.0 (66.2) |
20.7 (69.3) |
23.4 (74.1) |
27.1 (80.8) |
30.0 (86.0) |
30.3 (86.5) |
27.6 (81.7) |
24.2 (75.6) |
20.5 (68.9) |
18.2 (64.8) |
23.0 (73.4) |
Daily mean °C (°F) | 13.4 (56.1) |
13.9 (57.0) |
15.3 (59.5) |
16.7 (62.1) |
19.1 (66.4) |
22.5 (72.5) |
25.1 (77.2) |
25.9 (78.6) |
23.6 (74.5) |
20.3 (68.5) |
16.6 (61.9) |
14.4 (57.9) |
18.9 (66.0) |
Mean daily minimum °C (°F) | 9.3 (48.7) |
10.0 (50.0) |
11.5 (52.7) |
12.9 (55.2) |
15.2 (59.4) |
18.4 (65.1) |
20.7 (69.3) |
21.4 (70.5) |
19.5 (67.1) |
16.4 (61.5) |
12.7 (54.9) |
10.5 (50.9) |
14.9 (58.8) |
Record low °C (°F) | −2.3 (27.9) |
−1.0 (30.2) |
−0.5 (31.1) |
0.0 (32.0) |
4.0 (39.2) |
7.0 (44.6) |
10.4 (50.7) |
5.4 (41.7) |
10.9 (51.6) |
0.0 (32.0) |
0.0 (32.0) |
0.0 (32.0) |
−2.3 (27.9) |
Average precipitation mm (inches) | 93.4 (3.68) |
86.6 (3.41) |
73.1 (2.88) |
62.4 (2.46) |
30.1 (1.19) |
7.6 (0.30) |
0.6 (0.02) |
4.7 (0.19) |
28.8 (1.13) |
74.8 (2.94) |
92.2 (3.63) |
100.4 (3.95) |
654.7 (25.78) |
Average precipitation days (≥ 1 mm) | 7.6 | 7.4 | 7.4 | 6.8 | 4.4 | 1.0 | 0.2 | 0.6 | 3.1 | 6.8 | 7.7 | 8.7 | 61.7 |
Average relative humidity (%) (at 7:00)
|
83 | 83 | 86 | 85 | 79 | 78 | 75 | 77 | 84 | 85 | 86 | 82 | 82 |
Mean monthly sunshine hours | 176.7 | 180.0 | 182.9 | 201.0 | 282.1 | 306.0 | 325.5 | 306.9 | 237.0 | 204.6 | 159.0 | 167.4 | 2,729.1 |
Mean daily sunshine hours | 5.7 | 6.3 | 5.9 | 6.7 | 9.1 | 10.2 | 10.5 | 9.9 | 7.9 | 6.6 | 5.3 | 5.4 | 7.5 |
Source 1: NOAA[77] | |||||||||||||
Source 2: Deutscher Wetterdienst (humidity, sun 1961–1990),[78] Météo climat (extremes)[79] |
Education
Education and the national movement
During the 1920s, activists belonging to the national movement in northern Morocco, especially in Tétouan under Spanish protectorate, made science and education a supreme goal of their struggle to combat colonialism. In 1924, and after considerable effort and determination, they established a primary school and named it the "Al Madrasa al-Ahliyah" (Arabic: المدرسة الأهلية meaning National School). Among them were historian Mohammed Daoud, Abdel Salam Bennouna, and Mustafa Afilal. To this end, members of the National Movement carried out a popular campaign under the leadership of the Special Education Committee established in 1934. In the summer of 1935, a group of activists met at the house of Mustafa Afilal, and after a long debate about educational dimensions, material resources, and other things, the group concluded by approving the establishment of a special secondary educational institution. The name of the institution remained suspended until the end of the year. After additional meetings, nationalist leader and Professor Abdelkhalek Torres, being impressed with the role played by the "free men" in the era of the Second Spanish Republic, said to his colleagues: most of the men of science, thought and liberation in Spain, graduated from Madrid's Instituto Libre. Therefore, I hope and suggest that you call our institute the Free Institute (Arabic: المعهد الحر). After this was approved, the Free Institute was established on November 5, 1935.[80]
The students of the Institute were among the first to demonstrate and protest against the Spanish administration. The year 1948, in which bloody events took place between the citizens demanding independence and the Spanish colonialism, in which a student of the institute was killed by colonial agents, was a milestone in its history. The Spanish administration began to take over the institute. All the staff were arrested and imprisoned in Ceuta. However, weeks later, historian Tuhami al-Wazzani, who was then the director of the elementary school, joined the institute and asked the college students to help teach the younger ones so that the institute would not stop teaching altogether. Since then, secondary education has ceased and has been limited to primary education up to this day.[80] Many graduates continued their higher education in Spain, Cairo, and Baghdad.
Other schools and institutions of higher education
Tétouan is home to l'Institut National des Beaux-Arts (National Institute of Fine Arts), the only national arts institution of higher education in Morocco. It was founded in 1945.[81] Its promoter and first director was the Spanish Orientalist painter Mariano Bertuchi .[82] The city also hosts the Ecole Nationale d'Architecture, a public architecture school.
Tétouan's public
There are also some Spanish international schools operated by that country's
- Colegio Español Jacinto Benavente
- Instituto Español Juan de la Cierva
- Instituto Español Nuestra Señora del Pilar
- Instituto Cervantes
Foreign cultural centers
Several foreign cultural centers are located in Tétouan :
- Spanish Instituto Cervantes
- French Institut Français
- American Language Center
Economy and infrastructure
The economy of the city is based mainly on tourism and commerce. Other sectors of income include fishing and agriculture. Tétouan's civil airport Sania Ramel Airport, which became an international airport that operates flights to western Europe, is operated by the Moroccan Airports Authority and is located 6 km (4 mi) to the east.
The Ceuta-Tetuán railway line (es) was the first Spanish international railway line that would unite the cities of Ceuta and Tétouan. It was inaugurated on March 17, 1918, by Carlos de Borbón and Khalifa Mohammed Mehedi Uld Ben Ismael .[84] The line is no longer in use. Tétouan is linked to Tangier, Larache, Chefchaouen, Bab Sebta (border with Ceuta), and Al Hoceima via modern national motorways. The 28 km Tetouan–Fnideq expressway was completed in 2005.
The coastal area is a major tourist destination during the summer period. It stretches from Fnideq, a small city near Ceuta, to the beaches of the small village of El Jebha on the route to Al Hoceima. Several marinas and beach resorts are spread between different villages along the coast. The M'diq port is the main fishing port serving the city. M'diq has another port dedicated to leisure. Both have been expanded recently in order to improve tourist offerings and to increase the harbour's capacity. Boats up to 50 metres long with a depth of nearly five metres can be moored.[85]
Cultural tourism has also been developed during recent years. Many historical sites and monuments are found within and outside the old city (medina).[86]
During the 20th century, Tétouan had a few flourishing industries such as paper manufacturing, which was led by the Papelera de Tetuán company.[87] The company was later merged with its competitor Cellulose du Maroc, having its operations stopped in Tétouan and its headquarters transferred to Casablanca.[88]
Skoundo water distribution system
The historic center is equipped with a subterranean piping system for water distribution through its streets. In fact, until the early 1970s, drinking water supply in the old medina was mainly provided through this traditional network called "Skoundo" (El Abdellaoui, 1986).[89] It was developed around the 16th century in parallel with the construction of the first houses during its renewal by Andalusian refugees. It penetrates the ancient city from the far north to the far south. It starts at the top of Mount Dersa and extends underground under channels and pipes made of clay. Although it is not the only ancient water system in Morocco, others having been located in Fez and Chefchaouen, it remains the only one still operating. However, the bad state of the clay pipes combined with neglect and other technical issues makes the water undrinkable, although some restorations are underway.[90] Skoundo had a clear impact on various socio-economic charts of the city. The system did not only serve houses but also mosques, public toilets, hammams, tanneries, and public mural fountains found in each neighborhood in the old medina.[91]
Contraband controversies
Since a few decades, and because of the proximity of the city to the Spanish enclave of Ceuta, many people have been relying on contraband activities. Residents of Tétouan do not need a visa to enter Ceuta. Before the 1990s, no passport was needed and a Moroccan ID card was sufficient. In recent years, the border has known many incidents such as stampedes.[92] Human rights groups have often criticized the situation in which women carry heavy loads of goods - giving rise to the epithet "Mule women"-[93] before cases of investigation were opened.[94][95]
Sports
In 1917,
Today, the city has one professional football club,
Sights in and around Tétouan
- The medina (old town) of Tétouan is on UNESCO's World Heritage List.[99] The inner city is very characteristic and traditional. One can find many white houses there, especially low houses. Everywhere in the city there are people performing their craftsmanship, like weavers, jewellers, leather workers. Street sellers often try to sell carpets to tourists as well. Tétouan is part of the UNESCO Creative Cities Network and was named "City of Crafts and Folk Art" in 2017.[16]
- The Tetouan Archaeological Museum is located in the city center a hundred meters away from the Royal Palace. The museum exhibits artifacts from different periods belonging to indigenous, Phoenician, Roman, Jewish, and Arab cultures. The museum was constructed in 1943.[100]
- The Museum of Modern Art is located in front of Riad Al Ochak garden.
- The Mechouar of the Royal Palace is situated just outside and by one of the entrances to the old medina. There is a public square in front of it.
- Riad Al Ochak (literally meaning "Lovers' Garden"), officially known as Moulay Rachid Garden, is a public garden designed in the moorish style. It is located at the bottom of the hills on the road down to the Martil Valley.
- The kasbah at the top of Mount Dersa, with the ruins of the former barracks of the Regulares, is located alongside a cemetery of indigenous martyrs.
- Tétouan enjoys a large coastline that spans from the border with Ceuta to the road to Al Hoceima. It is usually very busy in the summer time and hosts many international clubs, hotels, golf resorts, and marinas such as Club Med, Sofitel, and the Ritz-Carlton located in the Tamuda Bay area between M'diq and Fnideq.[101] The nearest beach is the popular city of Martil. Other villages include Cabo Negro, Oued Lao, El Jebha.
- Tétouan is surrounded by two mounts -Dersa and Ghorghiz. Several natural spots are available and hiking activities are popular.
-
A scene from the narrow streets of the old medina
-
An edifice near Bab Okla, one of the 7 main gates of the city
-
Riad Al Ochak public garden
-
Tanneries of Dar Dbagh
-
Soukin Tétouan (popular market)
-
Minaret of Zawya Moulay Abdelkader adjacent to the Phoenix building near the Royal Palace
-
Tétouan Catholic Church, built during the Spanish protectorate in Morocco, and still active today, it is considered one of the best examples of the Spanish influence and heritage on Tétouan[102][103][104][105]
-
Mechouar of the Royal Palace (Formerly al-Feddan)
-
Ruins of Alcazaba de los Adives near the former barracks of the Regulares
-
Corniche of Martil
-
Smir Dam near M'diq
Notable people
- Amina, bint al-Hajj ʿAbd al-Latif (fl.1802-12), Moroccan jurist and scribe
- Abdelkhalek Torres (1910–1970), Moroccan nationalist leader
- Abdessadeq Cheqara (1931–1998), Moroccan musician
- Ahmad ibn Ajiba (1747–1809), Sufi saint.
- Ahmed Chawki, Moroccan singer and songwriter.
- Ali al-Mandri (15th century), the city refounder
- Btissam Sadini, Moroccan karateka
- Fayçal Azizi, Moroccan singer and songwriter
- Leopoldo O'Donnell, 1st Duke of Tetuan (1809–1867), Spanish statesman and descendant of the old Irish royal family, the O'Donnells of Tyrconnell.
- Lolo Sainz (born 1940), Spanish basketball player and coach
- Mohamed Abarhoun, Former international footballer
- Mohammed al-Haik, 18th-century poet and musician
- Mohammed Daoud (1901–1984), Moroccan historian
- Mohammed Fadel Benyaich, Moroccan surgeon and personal doctor of King Hassan II
- Mohamed Yalouh, Moroccan inventor
- Omar Azziman (born 1947), royal advisor
- RedOne (born 1972), music producer
- Sayyida al Hurra (1485–1561), Pirate Queen of Tétouan and Queen of Morocco
- Tuhami al-Wazzani (1903–1972), Moroccan historian
- Yosef Maimon (1741–1822), Jewish spiritual leader.
- Zakaria El Wardi, Moroccan footballer
- Zouhair Feddal, Moroccan footballer
Twin towns
See also
- All pages with titles beginning with Tétouan
- All pages with titles containing Tétouan
- Titouan
- Atlético Tetuán team
- Spanish Morocco
Notes and references
- ^ a b Ouasti, Boussif (1996). "Tétouan de Delo" ou la "Fille de Grenade": vue par un voyageur français au seuil du XX siècle (in French). Association des Activtés Sociales et Culturelles de la Facultés des Lettres et des Sciences Humaines de Tétouan.
- ^ "Tetouan "the white dove" by Danielle Higgins - USAC". blog.usac.edu. 2015-05-28. Retrieved 2018-10-01.
- ^ a b "POPULATION LÉGALE DES RÉGIONS, PROVINCES, PRÉFECTURES, MUNICIPALITÉS, ARRONDISSEMENTS ET COMMUNES DU ROYAUME D'APRÈS LES RÉSULTATS DU RGPH 2014" (in Arabic and French). High Commission for Planning, Morocco. 8 April 2015. Retrieved 29 September 2017.
- ^ El Hannouche, Jamal (2008). Ghomara Berber: A Brief Grammatical Survey (Master thesis).
- ^ a b M. Tarradell, El poblamiento antiguo del Rio Martin, Tamuda, IV, 1957, p. 272
- ^ a b M. R. El Azifi, « L'habitat ancien de la vallée de Martil » in Revue de la Faculté des lettres de Tétouan, 1990, 4e année, n° 4, p. 65-81. (in Arabic)
- ^ a b Ali ibn-abi-Zar' (1326) - Rawd Al-Kirtas (Histoire des souverains du Maghreb et annales de la ville de Fès. Traduction française Auguste Beaumier. Editions La Porte, Rabat, 1999, p. 325)
- ^ a b Duran, Khalid (1992), "Andalusia's Nostalgia for Progress and Harmonious Heresy", Middle East Report 178, retrieved 2018-10-01 – via Middle East Research and Information Project
- ^ Kusserow, Mourad (2018). "The Maghrebʹs Moorish-Spanish legacy - Andalusia begins in northern Morocco". Qantara.de. Translated by Nina Coon.
- ISBN 978-8478461905.
- ^ "Tetuán, la pequeña Jerusalén, con Jacobo Israel Garzón | Radio Sefarad". www.radiosefarad.com (in European Spanish). Retrieved 2018-10-01.
- ^ a b Bennaboud, M'Hammad (2014). "The Muslims and Jews of Tétouan". Qantara.de (Interview).
- OCLC 35581195.
- ^ "Medina of Tétouan (formerly known as Titawin)". UNESCO World Heritage Centre. Retrieved 2018-10-01.
- ^ a b "Tétouan | Creative Cities Network". en.unesco.org. Retrieved 2018-10-01.
- ^ a b c "Tetouan Joins UNESCO's Creative Cities Network | MAP". www.mapnews.ma. Archived from the original on 2019-04-04. Retrieved 2018-10-01.
- ^ Bnana, Muhned Z. "Aman Iman - One thousand Berber and Hassaniya words": 34.
{{cite journal}}
: Cite journal requires|journal=
(help) - ^ Tittawin, Halima Ferhat, The Encyclopaedia of Islam, Vol. X, ed. P.J. Bearman, T. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs, (Brill, 2000), 549.
- ^ Tittawin, Halima Ferhat, The Encyclopaedia of Islam, Vol. X, 549.
- OCLC 717137503.
- OCLC 848005.
- ^ Valencia, Adriana (2011). Migration and the City: Urban Effects of the Morisco Expulsion (Thesis). UC Berkeley. p. 49.
- OCLC 8035048.
- OCLC 49594009.
- OCLC 949200820.
- OCLC 423067636.
- OCLC 635459383.
- ^ "Las mazmorras de Tetuán, escenario en la obra de Cervantes". ELMUNDO (in Spanish). Retrieved 2018-10-05.
- ^ a b "The Blind Plumber of Tetouan | VQR Online". www.vqronline.org. Retrieved 2018-10-05.
- ^ "Marruecos, una inspiración para Cervantes". La Razón (in European Spanish). Retrieved 2018-10-05.
- ^ INFORMACION. "Las mazmorras que temía Cervantes". Retrieved 2018-10-05.
- ISBN 978-1-59339-837-8.
- ^ Benaboud, Mhamamd (2015-06-26). "Las mazmorras de Tetuán" [The Dungeons of Tetuan]. Circulo Diwan (Interview) (in European Spanish). Interviewed by Julio Liberto Corrales. Retrieved 2018-10-05.
- ^ "Investigadores de la Universidad de Alicante viajan a Tetúan para recuperar las antiguas mazmorras de La Medina donde estuvo preso Cervantes" [Researchers from the University of Alicante travel to Tetuan to recover the old dungeons of La Medina where Cervantes was imprisoned]. University of Alicante (in Spanish). 12 April 2017. Retrieved 2018-10-05.
- ^ El mundo militar: revista mensual, Volume 8. University of Wisconsin–Madison. 1915.
- OCLC 32382633.
- ^ Gaul, Anny (2019-11-27). "Bastila and the Archives of Unwritten Things". Maydan. Retrieved 2019-12-13.
I was especially interested in Tetouani baqlawa, a pastry typically associated with the eastern Mediterranean, not the west. The baqlawa we sampled was shaped in a spiral, unlike the diamond-shaped version I was more familiar with from Levantine food. But its texture and flavors––thin buttered layers of crisp papery pastry that crunch around sweet fillings with honeyed nuts––were unmistakable. Instead of the pistachios common in eastern baqlawa, El Mofaddal's version was topped with toasted slivered almonds. Was baqlawa the vehicle that had introduced phyllo dough to Morocco?
There is a strong argument for the Turkic origin of phyllo pastry, and the technique of shaping buttered layers of it around sweet and nut-based fillings was likely developed in the imperial kitchens of Istanbul.[4] So my next step was to find a likely trajectory that phyllo dough might have taken from Ottoman lands to the kitchens of northern Morocco.
It so happened that one of Dr. Bejjit's colleagues, historian Idriss Bouhlila, had recently published a book about the migration of Algerians to Tetouan in the nineteenth/thirteenth century. His work explains how waves of Algerians migrated to Tetouan fleeing the violence of the 1830 French invasion. It includes a chapter that traces the influences of Ottoman Algerians on the city's cultural and social life. Turkish language and culture infused northern Morocco with new words, sartorial items, and consumption habits––including the custom of drinking coffee and a number of foods, especially sweets like baqlawa. While Bouhlila acknowledges that most Tetouanis consider bastila to be Andalusi, he suggests that the word itself is of Turkish origin and arrived with the Algerians."
...
"Bouhlila's study corroborated the theory that the paper-thin ouarka used to make bastila, as well as the name of the dish itself, were introduced to Morocco by way of Tetouani cuisine sometime after 1830. - ^ Idriss Bouhlila. الجزائريون في تطوان خلال القرن 13هـ/19م. pp. 128–129.
- ISBN 978-0-544-18631-6.
- )
- )
- )
- ^ المرأة التطوانية من المقاومة المسلحة إلى النضال السياسي من أجل الاستقلال (الجزء 2) [Tetouanic Women from Armed Resistance to the Political Struggle for Independence (Part 2)]. canaltetouan.com (in Arabic). 17 January 2014. Retrieved 2018-10-03.
- ISBN 9791092046083
- ^ Jewish in Morocco
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Nuestra Señora de las Victorias Church: This Roman Catholic church was built in 1926 and is still active. We can't think of another place in Morocco where church bells sound the hour.
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Nearby, off the Place Moulay el Mehdi, is the pretty Spanish Church of Bacturia, which still holds Roman Catholic masses every Sunday.
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The Spanish influence on Tetouan is very much still alive today and nowhere is that clearer than is the city's only surviving church, Iglesia de Bacturia, Originally built in 1917, the church is still active today, catering to the city's scarce catholics and ringing the bells every hour. Daily mass is held at Moulay Slimane in 7pm and on Sundays at 11am.
- www.tetouanet.com Archived 2015-08-31 at the Wayback Machine Tetouanet - Tétouan City Guide
- public domain: Meakin, Kate Alberta (1911). "Tetuan". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 26 (11th ed.). Cambridge University Press. p. 672. This article incorporates text from a publication now in the