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Moroccan linguistic situation in XX-XXI centuries

Introduction

This chapter will cover the Arabic Fusha, as well as the Moroccan dialect. The historical transformation of the language and dialect, which begun for late XX - early XXI centuries, would be analyzed. Arabic Fusha is an ancient written language on an original graphic basis. From the time of its formation (V-VII) to the present day it has not undergone significant changes.

Analyzing the language situation in Morocco before colonization, it is necessary to bear in mind that most of the country's population was illiterate at that time. Only representatives of the clergy owned the Arabic language, and it functioned essentially only in the cultural sphere, for example, in poetry. Berbers have not only written but also oral poetry. Popular lyric. poems: separate (Asefra) and combined into poetic cycles (Tizrarin). In poetry, they are celebrated by the valor and bravery of their ancestors, the life of the prophet Mohammed and the saints. It was translated some papers, for example, R. Basset, who published the works "Le poиme de Cabi" in the magazine "Aiatigme" in 1879, M. Peyron, who collected and translated collections of poems, "Great Atlas Traverse", "Isaffen Ghbanin" in the period from 1991-1994. Both the dialect and the literary language served the same areas of communication (family life, traditional economic activity, oral folk art), fully satisfying the communicative needs of the local population.

During the period of colonization, the situation was changing dramatically. Firstly, two new languages (French and Spanish) started spreading actively and were functionally spreader than the local languages. Secondly, the number of communicative spheres sharply increased of course, in the new areas (industrial production, education, etc.), mostly French and Spanish functioned. All in all, European languages influenced Moroccan`s literacy greatly.

Moroccan Colloquial Arabic or darija is the native language of the majority of the population of Morocco. This dialect is used in North Africa, including Algeria, Tunisia, Mauritania and some regions of Libya, with some grammar and vocabulary differences. According to Gravel (1979: 92), Moroccan Arabic was "brought to Morocco during the nomadic invasions of the Arabs by Beni Hilal". It has some great similarities with classical Arabic. However, it differs in its phonological, morphological and syntactic levels (Zouhir, 2013: 271-277). Boukous (1979: 140) distinguishes three types of Moroccan Arabic, according to their ethnic origin, which he called the city Arabic, Highland Arabic, and Bedouin Arabic. Moroccans, like most Arabs, tend to perceive dialects as a different part of standard Arabic.

There are structural similarities and differences between Moroccan Arabic and standard Arabic in terms of phonology, morphology, and syntax (Sirles, 1985). Moroccan Arabic differs from classical Arabic. Therefore, it can be said that there was no linguistic conflict between Berber, classical Arabic and Moroccan Arabic languages in the pre-colonial period. However, this language situation changed in the colonial period, when foreign languages (French and Spanish) were used by the authorities of France and Spain. After liberation from French colonization in 1956, various changes occurred the linguistic situation in Morocco.

The first efforts of King Mohammed V were combating illiteracy, which was mainly associated with the liberation of the country from colonial traces. (Agnaou, 2004). MSA has been declared the official language. The government pursued a policy of Arabization. The purpose of the Arabization policy was to unite the country after separation in the period of colonization. But such a policy contradicted the current linguistic situation in Morocco. So, the Berbers started feeling the threat of Arab nationalism.

In the conditions of intensive economic and cultural development of Arab countries, the study of modern Arabic dialects has become particularly relevant. The description of the Arabic dialects largely contributes to the study of the Arabic literary language, which has begun since ancient times. In VIII century the first Arabic grammar schools began appearing. The Basrian School (arab. ЗбгПСУЙ ЗбИХСнЙ) was founded by Abu Amr bin al-Ala. Then, in Kufa was appeared Kufi school (arab. ЗбгПСУЙ ЗбЯжЭнЙ) by Abu Jafar al-Ruasi. Later, as a result of the synthesis of two rival schools, the Baghdad school (arab. ЗбгПСУС ЗбИЫПЗПнЙ) was formed. (Zvegintsev V, 2007: 80) In the middle centuries with the release of the Arabic grammar by Pedro de Alcala (1505). In the XVII - XVIII centuries, the works of T. Erpenius, I. Ludolf and other representatives of the Dutch school of Arabic studies laid the foundation for the grammatical and lexicological study of the Arabic language. (Kosenko E, 2015: 1-2) Also conducted separate studies on modern Arabic dialects. However, the intensive development of Arabic dialectology started in the XX century. Such studies consisted of the structural part.

As for the Moroccan dialect of darija, it is the native language of the inhabitants of Morocco. While MSA plays a small role in communication among the population despite its status of the main state language. It is rather the language of religion, legal documents, and official state speeches.

It should be noted that the former king of Morocco, Hassan II, in his own public speeches often switched from classical Arab to darija, trying to get closer to the common people. A prime example is Abdelilah Benkirane, the Prime Minister who has gained a reputation for his use of Darija. His first appearance on television (3 December 2011) in the program Liga ("Encouter") impressed the audience. He had a conversation with the journalist for over an hour, speaking darija mixed with MSA. The Prime Minister became famous for his expression: "fhemtini wella la?" ("Did you understand me or not?") (R. Bassiouney, 2017: 340).

MSA is conservative, while the language abilities of the donation are transformed and take on new forms. In modern Moroccan society, there is a discussion of the possibility of imparting the status of the state language to darija when it is written in Latin. For example, the Maltese language, one of the Maghreb dialects and the only Semitic language in Europe, uses the Latin alphabet. Also, Turkish can be taken as an example, as it has survived the revolution and was turned to Latin, instead of ligature. It can be noted that the Moroccan language is becoming more convenient for young people to communicate in social networks. So, in their chats, they switch to using Latin letters in combination with numbers, 3 for ayn (Ъ) and 7 for h (Н), for example. Frequently, it can be heard that many residents can communicate in the Moroccan dialect during the dialogue, and then switch to French.

After living a certain amount of time in Morocco and studying there darija, the author of this research can note how naturally young people communicate with people from the nearest countries of Algeria, Tunisia, and Egypt. Even though all dialects are different for each Arabic country, the Egyptian dialect is also understandable to Moroccans and is popular in the field of cinema and music.

Despite the development of the Darija dialect, which is transforming every day and acquiring new interchangeable words from French and Spanish, Arabic is not in danger for several reasons. Even though the Qur'an uses classical Arabic, though MSA cannot be forgotten. To emphasize the power of liturgical languages, think of Latin, Koine Greek, Latin, Syriac, Old Church Slavonic, etc. Writing and religion preserve languages. Literacy is rising and more people can understand MSA than in previous generations. However, Fusha is not as limited to a small elite as it once was.

2. European languages

From 1912 to 1956, Morocco was a colony of France. For 44 years, French was influencing Moroccan citizens strongly. The French language began to massively penetrate educational institutions. This language became the main one after Arabic for thousands of Arabs and Berbers.

This French policy changed the Moroccan lifestyle and introduced new values. Knowledge of French was necessary to obtain and maintain power. Francophone policy, which was continued after the colonization period by the government, contributed to the creation of two conflicting parties within the country. They differed ideological and political orientations (Youssi, 1995: 32). Conservative parties and religious leaders advocated the implementation of Arabization, the unification of Arabs in the struggle to preserve the Arabic language as the main language corresponding to the traditions of all Moroccans (Marley, 2004: 29).

French is not mentioned as an official language of Morocco in the constitution, Arabic along with Tamazight are the only recognized languages; French is no longer mentioned in the legislation, except for education in Tunisia, which restricted the use of French in legislation only in this area. Nevertheless, the legislatively fixed situation differs from the actual position of the French language, which has long traditions of presence in the Maghreb: in Morocco from 1907 (protectorate in 1912), from 1840 in Tunisia (protectorate in 1881) and from the moment of disembarkation in 1830 in Algeria (the territory was later annexed by France).

Now, in many countries, there is a developed linguistic policy, which is aimed not only at protecting the state language from foreign influence, but also at spreading its state language in other states. This is done in order to spread the national language abroad, which in turn strengthens the economic and political position of the state and contributes to the strengthening its influence and authority.

The main conductor of the French language and culture in Morocco is the international organization for the cooperation of French-speaking countries (Francophonie). The term "Francophonie" appeared in the XIX century, originally to refer to people and countries that used the French language. Subsequently, this term acquired symbolic and culturally significant content, since French-speaking writers began to unite under its “banners”, which in 1926 created their own Association, which served as a stimulus for the development of the organization of the Francophonie (Une Histoire de la Francophonie). Francophone participants are countries in Europe, North Africa, and the Middle East, in America and the Caribbean islands and in Asia.

At the turn of the XIX-XX centuries, the British and French were interested in the territory of Morocco. At that time, most of the lands of North-West Africa were in the hands of the French. Later at the beginning of the XIX century between England and France an agreement was concluded, according to which Morocco was attributed to the sphere of influence of the French state. At the beginning of the XX century, a foreign protectorate was established. Sultan Moulay Abd Al - Rahman turned to Great Britain to get rid of French intervention, but this only increased foreign dependence. Then Spain decided to declare its intentions by entering the section of Morocco. In the second half of 1910, the internal situation in Morocco became so serious that Sultan Moulay Hafid asked for military support from France. Then in 1911, at the insistence of Germany, a conference was convened at which representatives of the European powers agreed to formalize legally the rights of France and Spain in the field of finance and internal security of the Spanish North and French South regions of Morocco. The Sultan had to sign in March 1912 the Fez Treaty on the recognition of the French protectorate (Riviere L, 1924: 121).

Morocco is an example of an Arab country where French is an integral form of the language existence of the population. French operates here along with other languages local and foreign (Arabic, Berber, Spanish, and now English). It is noteworthy that the author Bourdieu P.(1991) identifies three functional varieties of French in Morocco: the standard form of the French language, the regional and the basic form. The standard form of the French language (Franзais dereference) is taught to children whose families have a high income. For them, the French language becomes native (langue nativee). The author is confident that in school education, the French language in its standard form is studied as a foreign language, it means that the level of proficiency in it is generally low.

The second option, highlighted by the author, is the "Regional version of French" (Franqais adapte). It is an adaptation of the standard form of the French language to the sociocultural reality of Morocco. It contains small deviations from the standard language norm in grammar, phonetics, and vocabulary. The regional version of the French language is used by the overwhelming majority of Moroccan francophone: journalists, writers, graduates. It is used both in written and oral form in all spheres of activity: in the media, education, politics, management, everyday communication, etc.

The third form highlighted by the author is the “Elementary form of the French language”, distributed among two social groups of Morocco: average literacy rate or illiterate Moroccans and some Arabophone who are working in the service sector, occasionally they due to use French. This form is usually used vocabulary at the level of greetings and basic phrases. It should be noted that Morocco and Tunisia are members of the International Organization of Francophone (OIF), in contrast to Algeria. Their main aims are to spread and make the French language popular, to support education, training, higher education and different research in the educational sphere, to cooperate with other countries for sustainable development.

The constitutional discourse "silences" this fact of the presence of bilingualism or multilingualism, which is present in the countries in question. Bilingualism or multilingualism, moreover, testifies to the phenomena of diglossia or even polyglossia, since various local variations of the language are layered on the Arabic language as an intermediary. The articles of the Constitutions of the states in question indicate that the language of education is Arabic. Nevertheless, according to the data 2002-2003, French was compulsory at an early age: from 9 to 10 hours a week, reaching 12 hours a week in the senior class primary school; from the third year of study in Morocco, in the amount of 8 hours per week, while in private schools the number of French hours reached 15 per week.

The influence of the Spanish language on the linguistic situation of Morocco is less in contrast to French. Ceuta and Melilla are still integral parts of the Spanish Kingdom with the full extension to them of all the rights and freedoms of the EU (like both provinces of the Canary Archipelago). Unlike French, Spanish bilingualism in society in schools is not observed as imposed or threatening Moroccan identity. Spanish culture is seen as an additional and unique regional component of the northern population. However, it is not a problem. This is a subordination to the international community of the Sahrawi lands (Chahhou K, 2014: 72).

The introduction of the Spanish language and its direct influence on the Moroccan linguistic landscape became apparent only after the Spanish colonization of the first regions of Morocco. The period of colonization began in November 1912. The French-Spanish Treaty, which controlled the zone under the Spanish protectorate, came into force. At that time, Spanish was used in administrative institutions. Also, Spanish language became the second one after the Arabic language which was used by Moroccans, who had to establish commercial and social ties with the Spaniards (Daniel and Ball, 2009: 130).

For example, Benyaya insists on spontaneity and the absence of any tough policy on the part of the state to strengthen language learning for the Moroccan population. She further indicates that the close contact between the Moroccan population and Spain imposed the need to learn Spanish (Benyaya 2007: 169). The creation of Junta de Ampliacion de Estudios in 1907 was another act aimed at the formation of "practical Arabists" who could take an active part in Spanish penetration policies in Morocco. (Marin M, 2003). This served as an effective base for the new Spanish Morocco.

The influence of the Spanish language is spreading over the territory: In these areas, educational institutions that still exist have been established: "Instituto de Estudios Africanos" (Institute of African Studies) and "Instituto de Estudios Polнticos" (Institute of Political Studies). These efforts were largely supported by libraries and cultural centers that were established in Northern Morocco: Tangier, Larache, Asilah, Alcazarquivir, Alhucemas, and Chauen. In Spanish education, the focus was on creating centers where elementary and middle classes can be taught in Spanish. This was created for the Spanish population and Moroccans (Daniel and Ball, 2009: 135).

Muslim education was focused on years from elementary to secondary school, with Arabic classes, except for a few hours devoted to Spanish, geography, and history. Such schools also include the study of religion and Islamic culture. After independence in 1956, such areas as Ifni and some Saharan areas gradually began returning. Most of the inhabitants of Northern Spain returned to Spain, while others living in the south emigrated to France. As a result, people had lost the interest to Spanish language in Morocco and close areas.

In the 1960s, Spanish began to reintroduce itself into the education system. Along with Spanish, languages such as English, German, and Portuguese began to be introduced (Chahhou K, 2014: 102). Such actions were caused by the international political situation.

However, after the loss of Spain's interest in their conquered territories, the French gradually occupied the northern spaces that previously spoke Spanish (Gil Grimau 2003: 44). Spanish began to be used in families, and Spanish schools began to lose their popularity. So Spanish families living in the north decided to enroll their children in French schools.

Despite the loss of the Spanish language, centers for the study of culture and language were increasingly created. They also participated in collaboration with the university departments of the Spanish language. For instance, Morocco has six Cervantes Institutes scattered between Casablanca, Fez, Marrakech, Rabat, Tangier, and Tetouan. In 2008, they had 13,542 students between them, a figure which dropped to 11,409 in 2017.

The number of universities offering Spanish courses had fallen. From the 1990s until 2008, there were around 400 students a year. Now there are 50. The economic crisis and the lack of employment in Spain have reduced interest in learning the language.

On the eve of the visit to Spain in 1989, King Hassan II recognized that it was a big mistake not to promote the teaching of the Spanish language in Morocco and declared a sort of "reconciliation" with it (Hassan II, 1989).

Two years after such a claim, a Spanish inter-ministerial Commission was created. It involved the Ministries of Foreign Affairs, Education and Culture and it was designed to rethink the strategy of Spanish cultural action in Morocco. In the same year, the Instituto Cervantes responsible for the diffusion of the Spanish language and culture was created. This body built upon the experience of its “physical predecessors,” which were, of course, the cultural centers, but this time with greater maturity in the method and greater professionalization in the methodology of teaching Spanish. In addition, the Cervantes, in collaboration with the Ministry of Education of the Spanish Embassy in Rabat, took responsibility for cooperating with the bodies responsible for education in the Moroccan educational system (Benyaya 2007: 173-174). As has already mentioned, for example, in Tangier and Tetouan, the Spanish continues playing an important role, due to Spanish centers, institutions, and the media.

Despite the decline in the number of people learning Spanish in the period of 2011 and 2016, 1.5% of Moroccans have learnt it. Also Spanish ambassador D. Ricardo Dнez-Hochleitner Rodrнguez stressed that "Spanish is a very important means of communication for a Moroccan, because the country is in contact with Latin America and Spain." It is worth to note a negative factor. Journalist Nabil Driush emphasized the existence of a "significant decline in the Spanish language and Spanish culture in Morocco," since the economic crisis in Spain limited the budget a decade ago for spreading Spanish culture and language through cinema or cultural centers.

Spanish for historical and geographical reasons plays a great role in the north and south of Morocco, which were previously colonized by Spain. However, it is less popular than English, since the latter is the first international language that was not spread because of colonization. In general, given the degree of globalization, the further interest of the state in the development of European languages will help to expand the capabilities of Moroccans. The materials presented in this chapter indicate that most Moroccan citizens prefer French to MSA. Why is this happening? French has a leading role in technical and scientific spheres, and IT technology depends on the knowledge of English. Regarding Arab Fusha, this language is an international language of communication, occupies a special place in the cultural, literary and political spheres. The further development of languages in Morocco will continue, especially as the state reckons that this is a beneficial policy. It is also possible that French can become the official language in Morocco since French usage is popular in most of the spheres at work.

3. Berber Languages

The term "Berbers" comes from the ancient Greek word meaning "barbarians". Since ancient times, Berber tribes have inhabited the territory of modern Libya, Algeria, Tunisia, Morocco, Mauritania, Mali, Nigeria and Chad. In terms of language, they belong to the Berber-Libyan subfamily, which is a part of the Afro-Asiatic language macrofamily, along with the Semitic languages and several languages of the peoples of Africa. Imazighen or Berbers are considered indigenous to North Africa. It is believed that the Berber tribes were the first who began to settle this territory, because historical data about their predecessors is not available.

The term Tamazga refers to the territories where the Berbers historically lived - from the Canary Islands along the southern coast of the Mediterranean Sea to the Egyptian oasis of Siwa in the east, and to the Niger - in the south. It is in this region that archeologists find numerous confirmations of the life of these people: cave paintings, necropolises and others (Sergeev, 2003: 3). The adopted language policy was consistent with the concept of the gap and the rule through the establishment of a Berber decree in 1930. The purpose of this decree was to create a Berber school to protect the Arab and Islamic culture and prepare a new generation of Berbers. As Pennicuk (2001: 67) says: "Therefore, it is useful to consider colonialism as far more than economic and political exploitation; it was also a mass movement that, in turn, was created by colonial cultures and ideologies".

Berber belongs to a large Hamitic-Semitic family with ancient Egyptian, Semitic (including Arabic, Akkadian, Aramaic, and Hebrew) and Cushites of East Africa. Currently, the Berber language is spoken in a vast territory, from the Atlantic Ocean to the Siwa Oasis, in Egypt and from the Mediterranean across the Niger River. Sahara and sub-Saharan countries: Morocco, Algeria, Tunisia, Libya, Egypt, Niger, Mali, and Mauritania. In most of these countries, the Berber people have been closely associated with the Arabic language for centuries. It is this characteristic that justifies the term Berber. Thus, the unity and originality of the Berbers make their language and this despite the geographical distances and the lack of exchange between different languages.

The position of the Tamazight language is ambiguous. The number of people speaking it reaches 60% of the population (Kosenko E, 2015: 3). The state had to make the Berber language the second official language in Morocco in 2011 (Project constitution Morocco 2011).

In Morocco, three large kinds of Tamazight languages are common. Thus, in areas of the High and Middle Atlas, Tamazight is spoken, in the Rif Mountains - Tarifit, in the part of the High Atlas - Tachelhite. Previously, the script of these languages used mainly the Arabic alphabet, from the beginning of the XX century also adapted Latin, and from the 90s of the XX century - Tifinagh, the Tuareg script.

Tamazight belongs to the African branch of the Afro-Asian language family, also referred to as Hamito-Semitic in the literature, along with ancient Egyptian and other African languages such as the ones called Cushitic and Chadic languages, as opposed to the oriental or Semitic branch constituted of Semitic languages (Kosenko E, 2015: 5). "Ancient Egyptian is somehow disputed between these two branches" (Achab K, 2001: 1). The question as to whether these languages started in Africa or the Middle East along with the Semitic languages is still controversial and goes beyond the field of linguistics since it involves archaeology, as well as pre-history and paleontology. "Although the oriental hypothesis had long prevailed, recent research has brought to new evidence favoring the African alternative hypothesis" (Hachid M, 2000). It is too early even today to take any hypothesis for granted as more research must be done in this field.

Tamazight has survived mostly in somehow naturally `protected' areas. The zones where it is spoken today are either desert or mountainous while most of the plain zones were Arabized. The lack of contact between these areas has led to an important dialectalization process. However, the nature of the dialectical variation is more phonological and lexical than syntactic (grammatical). Politically Hostile Environment in all the above-mentioned countries, the Tamazight language is facing an extremely politically hostile environment. Mali and Niger are the only countries where the local varieties are recognized as `national' and the governments have tentatively accepted to cooperate with UNESCO agencies to implement their programs of illiteracy elimination programs and help the nomadic population to settle.

However, the Nigerian and Malian governments have always remained hostile to any further political concession and recognition. The Arab-nationalist regimes have always made it clear that no other identity, language, and culture other than Arab would be given any official recognition. The main aim of Arabization is to erase Tamazight language, Amazigh identity, and culture. Despite the superficial `softening' of this policy in Algeria and Morocco by accepting Tamazight to be introduced in some universities, the Tamazight population is convinced that the objectives and the opinion of the arab-islamic regimes have not changed at all.

Tamazight does not have the same chances of survival in all the above-mentioned countries, not because of the nature of the regimes, all of them being equally hostile to the Tamazight language, culture, and identity, but because of their numbers. While the Tamazight-speaking population is relatively high in Morocco, Algeria, Mali, Niger, and Libya, it is much less so in Tunisia and Egypt, where the regimes are just waiting for its extinction (Mohamed Al-Kuha гНгП ЗбЯжМм, 2014: 35). In all these areas, Tamazight has miraculously survived orally in an extremely hostile political environment. Not until very recently did the Tamazight activists start to provide it a written status. The hope is, however, permitted everywhere since the identity and cultural awareness has grown to its utmost point

Dialectic Variation

Besides vocabulary differences which should be originally reflecting the lexical richness, the most important criterion of dialectic variation is phonological. The different varieties of Tamazight may be classified into three different groups: plosive, fricative and affricate dialects. The latter refers to the dialects that have kept the original plosive sounds as plosives (mainly Tachelhit or Tuareg varieties). The group that is characterized as affricate has phonologically gone a lot further. Some varieties such as Tarifit are difficult to classify as they have already moved from the fricative status but not enough to consider them as affricate. These differences do not reflect country boundaries but are older and prior to the constitution of the present different states. In Algeria for instance, all these three varieties coexist. Further, the author will consider languages belonging to the group of Berber languages.

Tarifit, КЗСнЭнКэ

Reef-speakers around the world are about 4 million people (Ethnologue. Languages of the world). As a rule, these people speak Arabic at the same time. The Reef language is recognized in Morocco as one of the official languages and is used in state proceedings. Tarifit is spoken in northeastern Morocco, along the coast of the Mediterranean Sea (see Map). Like many other Berbers (Kabyles, Chleuhs), reefs live in poor mountain areas; as a result, they emigrated for a long time. Until the 1960s, the reefs went to find work in neighboring Algeria, especially in Oran. Since the mid-1960s, they have massively appeared in the main industrial regions of Belgium, the Netherlands, and Germany.

Tachelhit КФбНнК

Tachelhit is spoken in the south-west of Morocco, it covers a fairly large geographic area: from the western part of the High Atlas to the Sousse plain, from the Anti-Atlas to the pre-Saharan zone south of this mountain range: Tata, Akka and Jbel Bani (Internet archive Way back machine). The number of speakers of this dialect reaches approximately 7 million (Ethnologue. Languages of the world). This region is today considered one of the most important in Morocco in terms of the number of residents speaking it.

Shloh ЗбФбжН

After numerous wars and fights between the Berber tribes against the Umayyad dynasty in the 7th century AD, the Berbers were able to retain power and establish ruling dynasties such as Almoravid (1053-1147), Almohad (1147-1275), and in the second half of the 17th century Alawite (Alatas, 2005: 82). However, these people converted to Islam but did not change their traditions and continued living according to their customs and traditions, as well as to use their language. Some of the Shloh people are Christians and Jews. After the French and Spanish colonization, the Berbers sought to preserve their roots. This culminated with a proposal by Berber nationalists in 2013 to establish an independent Sousse state within a greater Morocco federation (Alatas,2005: 82). Sussies live in the Atlas Mountains or Sous Valley. They are keeping their livestock, engaging in farming, growing grain. The Shloh communities in the southwestern mountains of Morocco cooperated with each other in terms of providing reciprocal grazing rights as seasons changed, as well as during periods of war. These alliances were reaffirmed by annual festive gatherings, where one Soussi community would invite nearby and distant Shloh communities (Murdock, 1965: 343).

As for the language, Sussi speaks in Tasoussit language, a dialect of Tasoussit. It belongs to the Berber branch of an Afro-Asian family (Shoup, 2011: 53). Although the empire collapsed in the early 10th century, the missionary and religious scholar Abdullah bin Yasin al-Jazuli managed to unite the tribes into the Almoravid alliance in the middle of the eleventh century AD. Later, this union gained control of the North of Morocco, part of Central Morocco, Andalusia in Spain and the Empire of Ghana. With the invasion of the Banu Hilal tribe into the Maghreb in the 11th century, the Sanhaja tribes were gradually Arabized.

In one book which was written by the author Enaji, M. are presented 3 main theories about the origin of Berbers. The first one assumes that Berber descendants of ancient Egyptian people. The second one determines that Berbers belong to the Afro-Asiatic language family. . The second theory presented by the author is more probable because in North-West Africa these languages are well-developed. The third one matches Berber to Indo-European and Amerindian languages. Berber is the mother tongue of the first inhabitants of North Africa. It is spoken in Morocco, Algeria, Mauritania, Egypt, Tunisia, Libya. If most of the Moroccan citizens do not speak in Tamazight they continue living in a Berber-speaking community. Thus, "the majority of Berberophones are ipso facto bilingual or multilingual" (Enaji, M 2005: 72).

According to Abbassi (1977: 30), 45% of Berberophones are monolingual. As a rule, a Berber is considered literate if he can write in Arabic or French. That is why is literacy in common sense is associated with the latter languages rather than with Berber or Moroccan Arabic. Women`s literacy between Berbers is low because of historical circumstances. First, according to the old official statistics of 1999, 89% of rural women are illiterate. Second, the latter are generally uninvolved in economic activities outside the home or the village. Third, their chances to travel to urban areas are usually slim because they must take care of their families and of their farms (Ennaji M, 2003:73).

The available Berber contemporary texts are transcribed in Arabic script, at times in the phonetic alphabet or in Latin script. Although Latin and Arabic scripts have been adopted to write Berber, Tifinagh is the major Berber alphabet that has been used historically for writing Berber. Today very few people make use of this alphabet in North Africa (Ennaji M, 1999 and Elmedlaoui, 1999). However, King Mohammed VI decided to adopt Tifinagh as the official alphabet for writing Berber.

In the late 1960s, a cultural association, the Berber Academy, was formed in Paris to create a standard alphabet based on the Tuareg typhoons, to revive it and to be able to transcribe all the local variants of the Berber language: Tamazight. Salem Chaker, a professor at INALCO suggested a revision of this alphabet (Fouad, 2005: 126) (see appendix №3). Berber has been written in Latin script since the nineteenth century. Contemporary linguists and anthropologists have used the phonetic alphabet to write Berber.

Besides many cultural associations, and political parties strive for its revitalization and introduction in education and in the media. Tamazight lessons were introduced in primary schools. A Tamazight TV channel was also launched in 2006. On November of 2018 on Morocco World News was published the article with the title “600,000 Primary Students Study Tamazight in 2018-2019 Academic Year”. Secretary of State Khalid Samadi emphasized the joint vision that the Royal Tamazight Culture Institute (IRCAM) and the Ministry of Education were created in 2003, which allowed them to continuously teach 15,000 Tamazight teachers. Also, it is reported that textbooks were published for grades 1-6 in elementary school and Tamazight dictionaries were written with the participation of IRCAM. Moreover, El Othmani has urged the usage of Arabic and Tamazight--the two languages of Morocco stipulated in the 2011 Constitution--in public institutions and administrations and in books, media outlets, TV channels, radio stations, newspapers, and magazines. 16th Prime Minister of Morocco Saadeddine Othmani has urged the usage of Arabic and Tamazight--the two languages of Morocco stipulated in the 2011 Constitution--in public institutions and administrations and in books, media outlets, TV channels, radio stations, newspapers, and magazines. However, the government was not in a hurry with the implementation of the Tamazight language because of language integration in public administrations and services.

As the author reckons, the state should continue to invest in the development of Arabic and Berber languages, allowing them to become a valid means of education, management, media, and technology. Morocco needs to develop a national spirit among the people in order to avoid the total domination of French and Western culture. The first steps were already taken in 2011 after the Berber became the official language. Moreover, as indicated above, language centers began to appear, television channels, radio and Internet sites in Berber languages developed.(Fuad Buali. ЭДЗП ИжЪбн, 2012:12)

Results of Methodology

Firstly, I explored how great is the influence of European languages ??on education in Morocco. To do this, I reviewed the list of schools and universities in which disciplines were taught in French, English and Spanish. For example, we can note that most Spanish educational institutions were located in the north (in Nador, Al Hoceima, Tйtouan, Tangier), since the North is close to Spain, which meant that in the north there was more cooperation with Spain, as well as Spanish families. Examples of such institutions were instituto Espaсol Juan Ramуn Jimйnez, Instituto Espaсol Severo Ochoa, Instituto Espaсol Lope de Vega. Many educational institutions had American or British studies. As for example, American Academy Casablanca (AAC), George Washington Academy (GWA), American School of Marrakesh (ASM). It was noticed that most of the academies were situated in the big cities. Such education could be available for foreign people or local people that could allow themselves to study there. What concerns the French educational institutions, there were a great number of them, since in Morocco there was a huge number of French large companies. So, it could be said that French was studied in schools as a second language not officially. These educational institutions allowed students to conduct student exchange programs. Therefore, some students were transferred after this to France. Most of the French schools were situated in Casablanca (Lycйe Lyautey, Ecole Thйophile Gauthier). Even though the Moroccan government did promise the Berbers the freedom to use their language in education way back in 1994, it was not until the 15th of September 2003 that Berber language was officially introduced in 317 primary schools across Morocco with the aim of extending the scheme to all the schools in the country by 2013. One of the examples of institutes and universities Ibn Zohr University, Agadir, Morocco: Amazigh Culture Studies, IRCAM: The Royal Institute for Amazigh Culture. Berber language started developing recently. It could be seen that it was not so developed. Nevertheless, all such schools and universities were in the north.

After the exploring the linguistic situation deeper, we could find a reflection of many Arabic words in Spanish usage. Words like aceite: oil / (From Arabic ЗбТнК 'az-zeite'), alfombra: carpet; rug / (two meanings from 'al-jomra' and 'al-homra'), algodуn: cotton / of the same meaning.), azul: blue / (Derived from Arabic (ЗТжСП) azurd, in latin 'lapis lazuli an Afghan precious stone) : orange / (from Arabic (дЗСдМ) nвranj, from Persian nвrang, from Sanskrit nвranga). All these words showed us that they began using because of the trade and communication between these countries.

As for example, French language influenced more than Spain in Moroccan dialect and there were some examples: swimming pool - piscine , jam - konfitur, strawberry - fraise. Most of the people could mix French and Moroccan dialect in their speech. Also most French words were used in economics and politics.

Conclusion