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Bibliographic Details
Main Author:	Bouatlaoui, Rhssane
Format:	Recurso digital
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Published:	Zenodo 2026
Online Access:	https://doi.org/10.5281/zenodo.20376197
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The documents gathered here constitute what might be called, following Ann Laura Stoler's useful formulation, an archive of colonial presence and colonial absence in equal measure. They are not the papers of a state, nor of an individual in the biographical sense, but rather the fragmentary record of an institution—the zaouia of Sidi Ali Bouâtel, a Sufi lodge situated in the Chaouia-Marrakech corridor—and of its violent unbinding under the French Protectorate. Assembled from royal chancery registers, colonial land bureau files, and the private holdings of descendants, the collection offers a rare longitudinal view of a single site across the rupture of 1912, permitting the historian to trace not merely the transfer of property but the transmutation of a moral economy into a commodity frontier. The earliest stratum of the archive consists of *dahirs* issued under Sultan Moulay Hassan I (r. 1873–1894), whose flowing *maghrebi* script and wax *'alam* seals attest to a mode of sovereignty that was at once territorial and sacral. These decrees do not, properly speaking, alienate land; they consecrate a relationship between the monarch, the buried saint, and the community of the living, establishing what Marcel Mauss would have recognized as a total social fact in which the juridical, the economic, and the cosmological remain indissoluble. The *habous* lands thus recognized were not property in the Roman-law sense but a species of inalienable trust, governed by a logic of reciprocity rather than exchange. The colonial layer of the archive tells a different story, though it tells it in the same bureaucratic key that characterized Protectorate administration across the Maghrib. Cadastral plans, land registries, and *contrôle civil* correspondence from the 1910s through the 1930s record the systematic reclassification of *habous* holdings as "unproductive" or "mal administered," their transfer to European agricultural companies, and the reduction of the zaouia itself to a cartographic afterthought—a *marabout* marked in black ink amid the colored rectangles of alienated soil. What is striking, and what renders these documents historically significant beyond their local particularity, is the meticulousness of the violence: the surveyor's chain, the notarial act, the typed memorandum in triplicate, each contributing to what might be termed the rationalization of dispossession. The historian who works with such materials faces an archival dilemma that is also an ethical one. The colonial state produced an extraordinary volume of paper precisely because it needed to legitimate its seizures in a language of law and improvement; the indigenous world it destroyed left few written traces of its own, and what survives does so largely through oral transmission, family memory, and the stubborn persistence of ritual practice. The archive is thus structurally asymmetrical, and the historian must read its silences—the unrecorded eviction, the unmourned displacement, the *moussem* regulated out of existence—with the same attention she devotes to its explicit pronouncements. These documents, in sum, do not merely describe a spoliation. They enact it, page by page, in the movement from sacred calligraphy to administrative typescript, from the seal of the Sultan to the stamp of the *Contrôle Civil*. To study them is to study the mechanics of a world unmade, and to recover, if only partially, the claims of those who were made to disappear from the record even as their labor continued to fertilize the colonial enterprise.

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