ALMAGHRIBIA — broadcast
20260920 083000 UTC
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[00:00:01] The ancient city of Tetouan
[00:00:03] the dominant white color
[00:00:04] the expulsion of the Andalusians is a city that has rightfully earned its place on the UNESCO World Heritage list.
[00:00:07] From the heart of its buildings and walls, and from its narrow streets
[00:00:11] and ancient passages, a fragrant blend of Andalusian spirit
[00:00:14] and Moroccan aesthetics wafts.
[00:00:18] Leather industry in Tetouan
[00:00:21] and is tightened with a belt. This Bab El Oqla Museum
[00:00:26] is an ethnographic museum that speaks about the history of Tetouan city and its cultural characteristics
[00:00:30] through
[00:00:32] of Tetouan from its establishment displaying a collection of artifacts that have historical,
[00:00:35] After that, in heritage, or cultural value that embody the identity of the old city of
[00:00:39] of jewelry that is on Tetouan. This city, which is classified as a UNESCO World Heritage site
[00:00:43] piece since 1927.
[00:00:45] 1927
[00:00:48] Bab El Oqla Museum is a space
[00:00:50] During the rule of this for meeting and exchange, and a window to discover the historical and cultural richness
[00:00:53] of the city of Tetouan. The name of this space,
[00:00:57] located in Hassan Al-Saqala, is derived
[00:01:00] from the name of one of the seven gates of the ancient city.
[00:01:04] It is a heritage monument that summarizes
[00:01:07] ancient Tetouan. This the history of the ancient city of Tetouan and its cultural characteristics, and takes the visitor
[00:01:10] to a documentary exhibition titled
[00:01:14] Tetouan: Man
[00:01:18] The Bab El Oqla Museum consists of and His Environment.
[00:01:19] of developments, for example, in The history of this museum dates back to
[00:01:21] 1928,
[00:01:23] and it was first known as Dar al-Muslimin,
[00:01:27] Museum of Indigenous Arts.
[00:01:31] Its headquarters was in the Benuna house in Zankat al-Muqaddam in the old city.
[00:01:35] Later, on July 29, 1948,
[00:01:38] this museum was inaugurated in its current headquarters, which is currently located
[00:01:42] in the east of the old city, in Bab El Oqla, in Hassan al-Saqala. This Hassan, of course,
[00:01:46] is a historical Hassan that was built by Governor Muhammad
[00:01:50] Ashash during the reign of the Alawi Sultan Moulay Abd al-Rahman in
[00:01:53] 1830. In January 2022, the reopening of this museum
[00:01:57] It would develop in several fields, to visitors took place after renovation works
[00:02:00] that lasted almost three years. First, we rehabilitated,
[00:02:04] restored, and repaired
[00:02:07] Muqarnas, which is found in the building, and second, we launched of honeycomb. This a scenographic project aimed at
[00:02:10] developing a new museum display. This display is rich and exceptional
[00:02:14] wooden elements found in and bears
[00:02:15] the museum, there is this the title of Tetouan: Man
[00:02:17] and His Environment.
[00:02:27] The exhibition path begins with a brief overview
[00:02:30] that gives the location of the museum in relation
[00:02:34] to the old city. Then, it gives a historical overview
[00:02:37] that talks about the history of Tetouan since its establishment
[00:02:41] Among the items also displayed in the 15th century until the modern
[00:02:44] or contemporary period.
[00:02:48] and what made us display it in It is the white dove, the city of magic with its beauty and the authenticity
[00:02:51] of its history. It almost transports you through its alleys
[00:02:54] to the Andalusian era, given its distinctive architectural features.
[00:02:58] People have differed, in the past
[00:03:01] and present, in how to pronounce its name: Tetouan,
[00:03:04] Tetuan, Tataouine, and others. It means "eyes"
[00:03:08] or "masts." The rehabilitation
[00:03:11] this city.
[00:03:11] It flows through and reconstruction of the old city of Mandari took place
[00:03:14] on the ruins of the city that was destroyed and ruined. At one time,
[00:03:18] and religious songs. because they were found the symbols of this city and expresses its official name was "the destroyed" because
[00:03:20] In the museum, we display a collection of it was destroyed four times before the city we know today
[00:03:23] In addition to these was built, which means "the springs." The name
[00:03:26] Tetouan was mentioned in a number of Moroccan
[00:03:29] and Andalusian sources in different forms,
[00:03:32] including Tuan, Tataouine, and Tatuan. As for the origin
[00:03:36] of the name, it has been discussed by many historians and specialists, including, for example,
[00:03:40] Hassan
[00:03:42] Al-Wazzan, Professor Muhammad Daoud, Al-Faqih Al-Rahouni,
[00:03:47] that are performed Manuel Ortega, Abd Al-Salam Skirej,
[00:03:48] and others.
[00:03:56] and defensive towers. This ceramic channels Through this study,
[00:03:57] and benefits from the terrain.
[00:04:00] we conclude two hypotheses. The first hypothesis is
[00:04:03] that Tetouan is the plural of the word "Tit," which is an Amazigh word
[00:04:06] meaning "eye," either the "seeing eye" or the "flowing eye."
[00:04:10] The second hypothesis divides the word
[00:04:13] Tetouan into two parts.
[00:04:16] The first part is "Ain" (eye),
[00:04:19] that contains a collection of course, and the second part is "Wan,"
[00:04:23] which means "vision." For the majority of
[00:04:27] historians, they prefer that Tetouan means "flowing springs"
[00:04:30] due to the abundance of water and springs in this
[00:04:33] clothing, which is represented by city. The ancient city of Tetouan and its walls have come a long
[00:04:36] way to reach their current
[00:04:39] form. Its urban form has witnessed development,
[00:04:43] role. For the functional role, as its construction and expansion took approximately six centuries,
[00:04:47] utensils used in during which Tetouan
[00:04:49] to draw water from witnessed a series of political and economic circumstances. The city of Tetouan,
[00:04:53] or Tataouine, as it is commonly known by its original name,
[00:04:56] both in the sleeves is an Andalusian city For the decorative role, in origin. Its construction
[00:04:58] and in its sides. dates back
[00:05:01] to the 12th century, but it was demolished
[00:05:05] during a series of wars with Portugal
[00:05:08] deeply rooted and authentic in and Spain. It was rebuilt in the year
[00:05:12] of its re-establishment, 1492, after
[00:05:16] from Andalusia, especially after the fall of Granada at the hands of a leader, Sayyid
[00:05:20] al-Mandari. And its beginning was the first nucleus, named
[00:05:24] al-Balad, the first nucleus known as the Kasbah and a group of landmarks
[00:05:27] and historical monuments that exist
[00:05:30] today.
[00:05:39] This timeline gives a summary of the history of the city
[00:05:44] in the 15th century to the modern and contemporary period. As for the
[00:05:48] founding period, in the late 15th century,
[00:05:51] after the fall of the Kingdom of Granada,
[00:05:55] a group of Andalusians led by Ahmed
[00:05:58] Ali al-Mandari departed, heading towards Tetouan and establishing this city.
[00:06:03] leader and his wife who ruled after him,
[00:06:07] Lady Al-Hurra, Tetouan witnessed a unique development
[00:06:10] on several levels, whether cultural,
[00:06:14] artistic, civilizational, economic,
[00:06:16] and so on.
[00:06:21] In the late 16th century and until the 18th century,
[00:06:24] this period we called the period of peak and prosperity.
[00:06:28] Here, Tetouan witnessed a series
[00:06:32] the economic field, internal trade
[00:06:34] and Mediterranean trade developed.
[00:06:38] Urban architecture also developed,
[00:06:40] with the construction of a number of walls
[00:06:44] and new fortifications, so that the old city at that time
[00:06:48] took on its current shape. In the late
[00:06:51] 18th century, Tetouan would experience a period of
[00:06:54] decline, both in the economic and political fields.
[00:06:58] In the 19th and 20th centuries,
[00:07:01] with the Spanish presence, Tetouan in this period
[00:07:04] would become the capital of art and creativity.
[00:07:10] for example, in the urban field, the Spanish Quarter would be built,
[00:07:13] which is the first to be built outside
[00:07:16] the walls.
[00:07:20] The Scondo system is an ingenious system adopted by Tetouan
[00:07:23] four centuries ago. It is a system based on the wise use
[00:07:27] of water from the groundwater table
[00:07:30] of Jabal Dersa. It distributes this vital substance
[00:07:34] to various public facilities, fountains, and houses
[00:07:38] in the old city.
[00:07:40] The museum dedicates
[00:07:43] a hall to the authentic water distribution system
[00:07:46] in Tetouan, which is called the Scondo. It is a traditional network
[00:07:50] for water distribution that dates back to the end of the 15th
[00:07:54] and beginning of the 16th century.
[00:07:58] القرن 16.
[00:08:13] Scondo is a natural water that
[00:08:16] comes from the surface of Jabal Dersa, the mountain
[00:08:20] near Tetouan.
[00:08:23] the old city in a system that allows
[00:08:27] houses, public facilities, fountains, baths, and mosques
[00:08:30] to all have water, which was first called "God's water"
[00:08:33] or "the country's water." At one time, it was called
[00:08:37] "Scondo water" for two reasons: first, because it was
[00:08:40] hidden ("escondido" means hidden), and second, because it became
[00:08:44] secondary ("secundo"). This system, with a group
[00:08:48] of natural mechanisms,
[00:08:50] was attracted by gravity. We call it "rising" (tali'), meaning
[00:08:54] a water pressure is used
[00:08:56] by natural pumps to raise the water to a certain level,
[00:09:00] which allows the distribution of that water between neighborhoods and houses.
[00:09:03] It relies on a device consisting of several
[00:09:10] Despite the deterioration of these channels and their replacement with modern
[00:09:13] channels, this system is still in place
[00:09:17] in the city and still supplies some
[00:09:20] houses and public facilities with water.
[00:09:35] Given the importance of water in the city of Tetouan, like other
[00:09:39] cities, the Bab El Oqla Museum displays a collection of
[00:09:43] archaeological artifacts, for example, this well curb
[00:09:46] that is carved with geometric shapes.
[00:09:49] It is made of pottery and dates back to the 12th century.
[00:09:53] Also, another well curb
[00:09:56] made of stone with ropes that were used
[00:10:02] the well. Water, which is essentially the basis of the name
[00:10:05] "Sitaouen," meaning "springs," has a significant relationship
[00:10:09] with architectural engineering.
[00:10:18] The upper saqia, where the water is distributed, is an important element because it has preserved
[00:10:21] the city's unique characteristics.
[00:10:25] Among these Andalusian characteristics is
[00:10:28] of the buildings, the colors of the doors,
[00:10:32] the colors of the windows, and the geometric shapes.
[00:10:36] It is almost inspired by Granadian architecture.
[00:10:53] We also have a collection
[00:10:55] of archaeological artifacts, such as tombstones,
[00:10:58] which came from the Islamic cemetery in Tetouan, and a tomb inscription
[00:11:02] that
[00:11:05] is considered a distinctive
[00:11:08] in the museum because it is the tomb inscription of Al-Hajj Ahmed bin
[00:11:12] Issa An-Naqsis, who died in the 17th
[00:11:15] century and was one of the rulers of the city of Tetouan.
[00:11:19] The old city of Tetouan is famous for its buildings,
[00:11:22] its historical landmarks, and the authenticity of its arts,
[00:11:25] which combine Andalusian Islamic architecture
[00:11:29] and authentic character. Bab El Oqla Museum presents
[00:11:33] examples of wood and zellige art that reflect the craftsmanship
[00:11:36] of Tetouan artisans.
[00:11:49] Pieces of carved and painted wood and a collection of
[00:11:52] authentic Tetouan zellige tiles.
[00:11:55] Which still adorn the buildings and houses of the city of the White
[00:11:58] Dove.
[00:12:07] Woodcraft in Tetouan represents an important part of the craft sector.
[00:12:10] In this section, we will shed light on
[00:12:14] a collection of painted pieces, for example,
[00:12:17] the Muqarnas panel. It is a decorative
[00:12:21] element that is mostly found in the arches of
[00:12:25] mosques of Islamic architecture. They take the shape
[00:12:32] the museum, dates back to the 19th century.
[00:12:35] In addition to the
[00:12:40] arch that we brought from Ahmed Ali Al-Rifi Palace,
[00:12:44] which dates back to the 18th
[00:12:46] century.
[00:13:06] in the museum are locks and knockers
[00:13:10] specifically for the doors of houses
[00:13:13] in the old city. They are made of iron
[00:13:15] and come in different shapes
[00:13:19] and sizes.
[00:13:29] The Bab El Oqla Museum has a collection of zellige pieces with
[00:13:33] different patterns: floral, animal,
[00:13:36] and geometric.
[00:13:40] Two of these are very unique
[00:13:43] in grain storage pits and date back to the 18th century.
[00:13:48] pieces, there are Tetouan zellige pieces
[00:13:51] found in Ahmed Ali Al-Rifi Palace,
[00:13:55] which date back to the 18th century. In Tetouan,
[00:13:58] zellige is cut first, and then
[00:14:02] the glaze is applied, which makes it very unique
[00:14:05] compared to other
[00:14:06] cities.
[00:14:09] The urban form of the old city of Tetouan, which we see
[00:14:13] now, has undergone gradual development.
[00:14:16] It is surrounded by a wall with seven gates
[00:14:21] wall was built between the 15th and 18th centuries
[00:14:25] AD. The Bab El Oqla Museum presents a multimedia hall
[00:14:29] that shows the urban development of the city of ancient Tetouan
[00:14:32] and its historical
[00:14:33] landmarks.
[00:14:40] Now we are in a model multimedia hall
[00:14:44] of backlit panels.
[00:14:47] This hall allows us to learn about the urban
[00:14:50] planning of the city, presented
[00:14:53] in the form of maps and images of the urban development of mosques,
[00:14:57] zawiyas, neighborhoods, and the walls and gates of Tetouan.
[00:15:17] Starting from that first nucleus, "Al-Balad," it expanded
[00:15:19] over centuries, especially towards
[00:15:22] the south, where we are now.
[00:15:25] This is called the lower connection, which connects
[00:15:29] the first Kasbah and the first nucleus with one of the important gates, Bab El Oqla,
[00:15:32] where we are now.
[00:15:35] And the connection that primarily covers an important neighborhood,
[00:15:39] Al-Uyun neighborhood. The ancient city of Tetouan is surrounded by a wall and has
[00:15:43] seven gates. Among these gates are Bab
[00:15:46] Al-Rumuz, Bab Al-Tutt, Bab Al-Sa`ida, Bab
[00:15:49] Al-Maqabir, Bab Al-Nawadir,
[00:15:52] and Bab El Oqla, where we are
[00:15:55] now.
[00:16:04] The urban development of Tetouan passed through three stages.
[00:16:08] The first stage was in the 15th century, which was the founding stage.
[00:16:13] the 16th century,
[00:16:16] the city was expanded, and in the 18th
[00:16:20] century, fortifications
[00:16:22] and walls were built for the old city,
[00:16:26] which gave it its current
[00:16:28] shape. The Bab El Oqla Museum building
[00:16:31] in Hassan al-Saqala extends over two floors, ground
[00:16:35] and upper. The building matches in its architectural style,
[00:16:39] its wooden ceilings, and its large zellige
[00:16:42] doors the houses of
[00:16:44] museum includes an indoor garden that imitates in its design
[00:16:47] the gardens of traditional Andalusian houses and palaces.
[00:16:51] الاندلسيه
[00:16:56] display floors, the ground floor and the upper
[00:17:00] floor, in addition to a garden designed in the Andalusian style,
[00:17:03] which has a basin or a fountain in its center.
[00:17:06] It also contains
[00:17:09] a wall fountain, which is considered a model
[00:17:13] of the fountains of the old city. As you know, Tetouan, like other
[00:17:17] old cities, has a number of fountains that supply
[00:17:20] the residents with fresh water. This fountain is decorated
[00:17:24] with authentic traditional Tetouan zellige, in addition to displaying a collection
[00:17:27] of cannons of
[00:17:29] original origin.
[00:17:33] The first floor of the Bab El Oqla Museum takes visitors on a journey
[00:17:36] through the arts of traditional Tetouan craftsmanship.
[00:17:40] Handicrafts that reflect identity
[00:17:44] and showcase a special aesthetic with Andalusian
[00:17:46] roots.
[00:17:50] The museum presents a Rabat carpet with a touch
[00:17:53] that reflects the intermingling and artistic and cultural exchange between
[00:17:56] Moroccan cities. The exhibition also features
[00:17:59] the art of authentic Tetouan
[00:18:01] embroidery.
[00:18:04] Here in this space, the Bab El Oqla Museum talks about
[00:18:07] traditional crafts in Tetouan, which are not considered just
[00:18:10] a craft or a profession, but rather an identity
[00:18:14] of the city and a cultural heritage that expresses the city of
[00:18:17] Tetouan.
[00:18:21] As for this carpet, it is, of course, a Rabat carpet, but what distinguishes it
[00:18:26] the exhibition is its frame, which
[00:18:29] is yellow and bears the ornamentation
[00:18:33] found in the embroidery of the Tetouan ta'jira and the embroidery that distinguishes
[00:18:48] This space presents the Tetouan ta'jira, which
[00:18:52] is considered one of
[00:18:55] its identity. It dates back to the 16th century.
[00:18:59] This embroidery is characterized by the richness of its ornamentation
[00:19:02] and its colors, and it is done on fabrics that are considered
[00:19:06] precious fabrics.
[00:19:38] Traditional industry is a traditional craft heritage
[00:19:41] characterized by richness and authenticity. Tetouan
[00:19:44] is also enriched through traditional crafts
[00:19:48] with its Andalusian influences and its aesthetic
[00:19:51] characteristics. Bab El Oqla Museum presents
[00:19:54] a collection of authentic Tetouan handicrafts,
[00:19:57] brass, ceramic, and leather works that reflect
[00:20:00] the Moroccan identity with a Tetouan touch.
[00:20:04] Traditional artisans
[00:20:09] in the city of Tetouan attach great importance to copperware.
[00:20:13] This industry, which is found in Tetouan, has two
[00:20:16] roles: a functional role and a decorative
[00:20:21] we are talking about
[00:20:24] the kitchen, such as
[00:20:27] a stove, a kettle,
[00:20:30] or copper plates.
[00:20:33] we use them for decoration.
[00:20:38] Traditional industry also
[00:20:41] includes pottery. This industry is
[00:20:46] the city of Tetouan, like other traditional and authentic cities.
[00:20:50] The ornamentation is in geometric
[00:20:54] or plant forms, and what also distinguishes
[00:20:57] it is its blue
[00:20:58] color.
[00:21:08] is among the authentic traditional crafts,
[00:21:11] as evidenced by Dar al-Dabbagh, which has been present since the 15th
[00:21:15] century and is still
[00:21:18] in use today.
[00:21:24] Embroidery is among the leather industries that distinguish Tetouan,
[00:21:28] such as the manufacture of slippers, saddles, leather chairs called
[00:21:31] "sturmiah," bags, horse equipment, and so on.
[00:21:35] اخره
[00:21:39] Tetouan, the city of art, beauty, and imagination, is also a city
[00:21:43] of peace and coexistence. It is a city that has taken care
[00:21:46] to preserve the archive of the Jewish presence within it. The museum
[00:21:50] offers a glass display containing a collection of
[00:21:53] artifacts of religious nature, as well as pieces of
[00:21:57] Moroccan Jewish
[00:21:58] clothing.
[00:22:03] The museum displays and gives importance to
[00:22:07] these Jews who were part of the population, and
[00:22:10] through a collection of artifacts that express Jewish
[00:22:14] rituals, which we find that they
[00:22:17] have a role in worship.
[00:22:29] They also have a role in worship and decoration. We also have the "tapuchim," which
[00:22:32] are used for the Jewish holy book,
[00:22:36] the Torah, which is also displayed in our museum. We also
[00:22:39] have Jewish clothing, which is represented by the Tetouan
[00:22:43] dress, called the "great dress," worn by the bride,
[00:22:46] and which is gifted to her by
[00:23:21] Tetouan is considered one of the ancient cities in Morocco that embraced
[00:23:24] Andalusian music and produced distinguished
[00:23:27] figures in it. This city played an important
[00:23:30] role in preserving the artistic heritage and excelled
[00:23:33] in it. Tetouan remains a patron of this ancient
[00:23:37] art, the birthplace of muwashahat and zajal,
[00:23:40] and it continues to enrich the spirit of Andalusian
[00:23:44] Moroccan music.
[00:23:46] Andalusian music is considered one of the important
[00:23:50] and essential types of music in the city of Tetouan. It
[00:23:53] is one of the pillars of Tetouan culture, as it has witnessed
[00:23:57] a development over eight
[00:23:59] centuries between Morocco and Andalusia.
[00:24:03] Andalusian music consists of poetic qasidas
[00:24:10] musical instruments, including the oud,
[00:24:14] the rabab, and the qanun, which are used in Andalusian music.
[00:24:17] As for the drum, the ghayta, and the qraqeb, they are used as accompaniment
[00:24:20] for the bride in the houdaj or bouja, as it is called in Tetouan.
[00:24:24] Also displayed is the Hayek notebook by Muhammad bin
[00:24:28] Al-Hayek Al-Andalusi Al-Tetouani, which contains
[00:24:32] a collection of zajal and poetic qasidas
[00:24:37] in Andalusian
[00:24:37] music.
[00:24:41] The Tetouan caftan is among the oldest types of Moroccan
[00:24:45] caftans. It is characterized by its embroidered pattern and consists of
[00:24:49] a vest and trousers worn under the main piece,
[00:24:53] which is the caftan.
[00:24:58] The Tetouan "shidda" or the bride's attire on her wedding night,
[00:25:01] is the epitome of elegance and beauty, and an important symbol of the
[00:25:05] Tetouan Moroccan heritage identity.
[00:25:07] The museum presents, in addition to authentic Tetouan
[00:25:11] caftans, the bride's attire and her personal belongings
[00:25:15] that she takes with her to her marital
[00:25:17] home.
[00:25:20] Tetouan's traditional the Tetouan caftan,
[00:25:24] and here the Bab El Oqla Museum displays a collection of
[00:25:28] caftan models that come in different fabrics
[00:25:31] that are of high value and precious fabrics, such as
[00:25:35] brocade fabric, velvet fabric, or wool fabric,
[00:25:38] linen fabric, and so on. As for
[00:25:41] what distinguishes the Tetouan caftan, the first thing is its wide cut,
[00:25:48] The second thing is the embroidery of
[00:25:52] the caftan, which is on the chest and is called "khanjar embroidery." As for the buttons,
[00:25:55] they are large buttons and are not fastened.
[00:25:59] The caftan is open, and there is
[00:26:02] another part of the caftan that is worn under the main caftan
[00:26:23] space also displays the Tetouan shidda, which is considered
[00:26:27] the Tetouan bride's attire,
[00:26:30] which expresses the culture of
[00:26:38] the city of Tetouan. This outfit consists of a caftan, a belt, and a "takhlila," which is a collection
[00:26:42] the bride's chest, and which consists of a collection of necklaces
[00:26:46] made of precious pearls or precious stones and gold
[00:26:49] pieces.
[00:26:52] At the end of this necklace, we have a necklace called
[00:26:56] "al-sha'ir," which is a gold necklace.
[00:27:00] As for