The Bou-Regrek River, by Moroccan standards, is large and full-flowing. It originates on the slopes of the Atlas Mountains and, having overcome a narrow coastal lowland, flows into the Atlantic Ocean.
At the mouth of the Bu-Regrek River, there is not one city, as it may seem, but two. On the left is Sale, where immigrants from Arab Andalusia settled, and on the right is Rabat, the current capital of Morocco.
Before Rabat, Meknes, Tangier, Marrakech and Fez were the main cities of the country at different times. Rabat acquired the status of a capital not so long ago - in 1956. But at the same time, it has always been one of the most important cultural and economic centers of Morocco.
In the 12th century, the Rabat sultan Yakub el-Mansur decided to build the world's largest mosque here - one that could pray in it all of his army at the same time. The plan was never fully realized, and at the end of the 18th century the mosque was almost completely destroyed by an earthquake. Miraculously, only the minaret - Hassan's tower - survived.
Next to it is the mausoleum of the first and most revered Moroccan king Mohammed V, who took the throne after the departure of the French.
The city is dominated by the Kasbah Udaya fortress - in the Middle Ages it was a stronghold of pirates who instilled fear in the entire Mediterranean.
The capital of the Moroccan kingdom, the city of Rabat, is a thousand years old. This is one of the most colorful Arab cities in North Africa. It would seem, what can this city and this country have in common with Russia?..
... A real Tula samovar, made at the factory of the Petrov brothers, Tula, 1850. The friendly relations between Russia and Morocco have recently turned 220 years old. For the first time, diplomats from Morocco and Russia met in Italy at the end of the 18th century. But the first Moroccan mission ended up in Russia only at the beginning of the 20th century. It included the great-grandfather of Mr. Ben Ghannam.
Like his ancestor, Mr. Gunnam served all his life in the diplomatic service and only recently retired.
Mohammed bin Nasser Ghannam, diplomat:
- My great-grandfather was an adviser to the Minister of Foreign Affairs Abd al-Karim, who headed our first mission in Russia. The samovar was presented to him by Emperor Nicholas II himself. According to the protocol, the envoys were supposed to present orders, but at the Russian court they feared that the “wild Moroccans” would use the orders as decorations for their wives or beloved horses. So they decided to replace the order with a samovar.
Other relics connected with Russia are also carefully kept in Gannam's house: the Koran, published in 1892 in Bakhchisarai, and letters with a St. Petersburg stamp. The letter is addressed to Monsieur Sidi Ghannam in Tangier, Morocco. Sent from St. Petersburg on July 24, 1901, and delivered to Tangier on August 13, 1901. The post office was fast.
Until the beginning of the 30s of the last century, Moroccans practically did not encounter Russians, except at the diplomatic level. But after the October Revolution, several thousand of the millions of our compatriots who fled from the Bolsheviks ended up in Morocco.
In the 1920s, there were practically no Arab taxi drivers in Rabat. Russian engineers and officers of the White Army got behind the wheel. But this did not last long. The education and experience of Russians found other uses. They designed the buildings of the Moroccan capital, built railways, compiled a soil map, which is still used in Morocco today.
Among the Russian emigrants, abandoned by fate in this African country, was the father of Countess Praskovya Petrovna Sheremeteva. We met at her house on the green outskirts of Rabat.
D.S.:
- Praskovya Petrovna, tell us how your parents ended up in Morocco.
- They turned out to be because my father came with his school from France - he studied at school as an agricultural engineer - and they came here on a student trip. He liked it here, and he decided that here he could arrange his life a little easier than in France. He really did not want to live in a sort of "emigrant juice", as he always said.
Having settled in Morocco, Pyotr Petrovich brought his wife, Marina Dmitrievna Lyovshina, from France. All their children were born here. The life of a Russian family in Africa was not easy, money was often not enough for the most necessary.
Praskovia Petrovna Sheremeteva:
- There were Russians who were engaged in all sorts of things. For example, there was a Nepomniachtchi who smoked fish. There were such big fish in the river then, which I don’t even know how to call them in Russian, alez - such, there are a lot of bones in it, but very tasty fish, quite fatty. And they smoked this fish in their garage right here in the city and then pulled out all the bones from these fillets with tongs. And then they sold it all. And my father came to Nepomniachtchi and collected all the bones and cooked a wonderful soup from these bones.
But some of the Russians still managed to make a fortune here.
There was such a person Kochin ... I think my parents terribly despised him. He was very active, a businessman, very well developed. And the parents were so clueless in terms of money ... This Cochin had a garage for fixing cars. And he created a taxi company. And he earned a lot of money, he even had his own personal plane, on which he flew.
The center that united the Russian community of Rabat, numerous in those years, was the Church of the Resurrection of Christ. It was built with money collected by emigrants and consecrated in 1932.
Praskovia Petrovna Sheremeteva:
- There were three priests in the church, it was always full ... All services ... Easter matins were wonderful. Everyone always sang, we were dragged to the kliros to sing. In general, because of this, I think we were able to learn Russian. And then they would not have learned, probably.
The Russian church in Rabat stands on land that a wealthy Moroccan Muslim sold to the Russians for a symbolic price of one franc. He believed that he was miraculously cured of a fatal illness thanks to the prayers of his Russian wife. The Moroccan set one condition - an Orthodox church should stand on this land.
There are very few Orthodox parishioners left in Rabat. There is only one priest in the church, Father Sergius, and not three, as before. But the temple still remains the unifying center of the Russian community. On Sundays and public holidays it is never empty.
Father Sergius, rector of the temple:
- This is a place that was founded by the first Russians who came here from Tunisia. This place is still alive today. It serves as a source of both inspiration and a source of mutual support for the Russian people who come here and find here spiritual unity and, of course, the solution of all worldly interests.
D.S.:
- Is there an Orthodox cemetery in Rabat?
Father Sergius:
- Actually, there is no Orthodox cemetery, there is a Christian cemetery where Catholic Christians are buried, and of course, most of the Orthodox people who lived here found the end of their earthly existence here in Rabat.
At this cemetery, you get the feeling that you are not in Morocco, but somewhere in Italy, Spain or the south of France - the same cypresses, acacias, Christian tombstones with crosses.
Among them are Orthodox. Father Sergius showed me the tombstones of Praskovya Petrovna Sheremeteva's parents, Pyotr Petrovich and Marina Dmitrievna. Here, at the Rabat cemetery, one of the sons of Leo Tolstoy, Mikhail Lvovich, is also buried.
Archimandrite Varsonofy was a tonsurer of the Valaam Monastery. When the Valaam Monastery was abolished in Russia, he moved to Finland and, at the invitation of Metropolitan Evlogii, came here in 1927, lived here for almost thirty years, serving the church all the time, and found his resting place, in this very chapel. He left a spiritual testament that "I give my spirit to God, and let my body be betrayed to the Moroccan land." And here, in this chapel, he is buried.
The ashes of Archimandrite Mitrofan, who replaced Barsanuphius at the Rabat parish, and the first warden of the church, Alexander Stefanovsky, also rest here. Both of them are former military officers who left Russia with the last units of the White Army.
After the Second World War, many Russians settled in Morocco, who in 1945 found themselves outside the Soviet Union. Now there is very little left of this second wave of emigration in Rabat. Some rest here, in the Christian treasure "" site, others left the country when the Soviet embassy was opened in Morocco in 1958. They were afraid that they would be deported back to the USSR.
Now the small Russian diaspora in Rabat consists mainly of the wives of Moroccans who studied in the Soviet Union.
Jamal Thissi, director of the Mohammed V National Theater, was also educated at Moscow GITIS.
Returning to his homeland, he created the first Institute of theatrical art in Morocco and throughout Africa, where actors are taught according to the Stanislavsky system.
Students who have gone through the Stanislavsky school work in television, film, and theater. The main part of the companies that are engaged in theater in Morocco come from this institute.
Mr. Thissi's students act in the most popular Moroccan television series. But they were brought up on the Russian classics. Now they, together with the teacher, are staging Gogol's The Inspector General. The Russian colony of Rabat is looking forward to the premiere.
February 2013
African Countess
Descendants of an ancient family from all over the world were invited to the celebration of the 300th anniversary of the Fountain House, known in St. Petersburg not only as the last refuge of Anna Akhmatova, but also as the Sheremetevs' estate. “I have no homeland. No. But I feel deeply Russian,” says 79-year-old Praskovya Petrovna Sheremeteva de Chambeau, great-granddaughter of Nicholas II’s adjutant wing, Sergei Dmitrievich Sheremetev. She was born and lives in Morocco, where in 1929, after graduating from an agricultural institute in Brittany, her father Pyotr Petrovich Sheremetev arrived. And, like illustrious ancestors, he literally creates history, working on a book about Russian emigration for ten years.
Descendants of an ancient family from all over the world were invited to the celebration of the 300th anniversary of the Fountain House, known in St. Petersburg not only as the last refuge of Anna Akhmatova, but also as the Sheremetevs' estate. “I have no homeland. No. But I feel deeply Russian,” says 79-year-old Praskovya Petrovna Sheremeteva de Chambeau, great-granddaughter of Nicholas II’s adjutant wing, Sergei Dmitrievich Sheremetev. She was born and lives in Morocco, where in 1929, after graduating from an agricultural institute in Brittany, her father Pyotr Petrovich Sheremetev arrived. And, like illustrious ancestors, he literally creates history, working on a book about Russian emigration for ten years.
Praskovya Petrovna, you are the oldest representative of that branch of the Sheremetev family, which for almost a century has had nothing to do with Russia. Do you feel like a Russian person?
You know, I am often called an African countess. According to my passport, I am not Praskovya (this is too exotic a name for the French ear), but Pauline is Pauline. As a girl, I was offended when they called me by a Russian name. I lived in a very specific environment - in a French enclave in a Muslim country. Despite my aristocratic background, I hold Republican and Democratic convictions. I am not indifferent to the conquests of the French Revolution. I like the Moroccans - in their simplicity they are similar to us Russians. But, answering your question, I will say that, first of all, I am a believing Orthodox person.
- You speak excellent Russian. How did you manage to save the language?
The Russian parish in Rabat played a special role. As children, we went to an ordinary French school, made friends with French children, and, of course, did not want to speak Russian. But at home there was a strict ban: you could only speak Russian. For me it was very difficult.
The parish gave us the opportunity to communicate with Russian people, because we sang in church. My father led the choir - before emigrating, he studied at the Gnessin School. His choir often gave concerts: they performed both spiritual chants and folk songs. Singing helped preserve the language. Since 1988 I have been visiting Russia regularly. Communicating with Russians, I became fluent in Russian.
Besides, I read all the time. You can't do without reading.
- Your parents were immigrants of the first wave. Tell me, who surrounded your family in Morocco?
I am currently writing a book about my childhood. After the revolution, my grandmother took four children from Russia, first to the Baltic States, then to Paris. In Paris, they lived very poorly, they even had to embroider undershirts for rich American women. My father passed the baccalaureate exam, entered the agricultural institute, became an engineer. I first came to Morocco as a student for an internship. He said that he did not want to boil in emigrant juice, and therefore left France and settled with his family in Rabat. Then the government of France in Morocco carried out extensive construction: specialists were needed. Especially since my mother's sister already lived here. This was in 1929. Who surrounded us? There were all sorts of people...
For example, Mikhail Lvovich Tolstoy, son of Leo Tolstoy. I remember how he told me about the winter in Yasnaya Polyana and about winter hunting. When you live in Africa, you don't know what winter is. I got an idea about it from the son of Count Tolstoy. Igor Konstantinovich Alekseev, the son of Stanislavsky, lived near the Tolstoys. They settled in Morocco, set up gardens, but then quickly went bankrupt because they did not understand anything about agriculture. I had to sell everything. Nikolai Menshikov, a world-famous geologist who discovered oil in Algeria, also visited Morocco.
There were other people as well. Someone smoked fish for sale. One of the Russians created a taxi company. He was so successful that he even had a private jet. My parents despised such people because they themselves were stupid in terms of money.
First Wave of Emigrants to Morocco
The Russian community in Morocco in the 1920s and 1930s consisted mainly of three categories of emigrants.
First, they were the sailors and officers of the so-called Russian squadron, whose ships were transporting the remnants of the defeated army of General Wrangel from the Crimea. The squadron was based in the port of Bizerte (Tunisia), which was under the control of France. After the recognition of the USSR in 1924, France, despite the agreements concluded with the Soviet side, sold the fleet and disbanded the naval crews. The soldiers who remained on the street entered the service of the French consul in Morocco (Russian specialists were needed to develop the country's rich mineral resources).
The second category of emigrants were Russians who entered the French Foreign Legion. There, in the words of one of the Russian emigrants, "losers and, in general, superfluous people" went there. The military mission of the legion was to suppress the Berber tribes, who united in the Rif Republic in northern Morocco and challenged the power of European colonists.
The third category of emigrants were French specialists of Russian origin, who arrived in Morocco after the suppression of anti-colonial forces. Together with the native French, they were engaged in the creation of infrastructure for the export of resources in Morocco, as well as the development of agricultural land transferred from the local population to the colonists.
The Orthodox parish in Morocco was created by the efforts of Hieromonk Varsonofy (Tolstukhin) of the Valaam Monastery. On April 8, 1928, the Church of the Resurrection was consecrated in Rabat, the French capital of Morocco, and in 1932 a large stone Moorish-style church was opened. Now it is one of the attractions of Rabat.
The number of Russian communities in Morocco in the 1920s–30s:
Casablanca - 200 people, Rabat - 130 people, Khouribga - 40 people,
Marrakech - 20–25.
Based on the materials of the works of A. Bovkalo, R. Kolupaev and others.
-Who makes up the Russian community in Morocco today?
After Morocco gained independence, Russian emigrants of the first wave left: there was nothing else to do in the country. My brother left here in 1952.
So now Russians in Morocco are primarily businessmen who come here on business. There are Russian women married to Moroccans. The Royal Orchestra in Morocco is led by a Russian conductor, and everyone in the orchestra is Russian.
-Are you afraid to stay in Morocco? Countries around Morocco are rapidly Islamizing…
No I'm not afraid. "I am the last of the Mohicans." The last person who remembers Russian Morocco in the first half of the 20th century.
Of course, what you are talking about is taking place, the influence of the Islamists is growing. On the other hand, there are dozens of churches in Morocco, there are even synagogues. Christians are not oppressed. We are not in Egypt, where they burn churches and kill Copts, and not in Saudi Arabia, where there are no churches at all. So in this sense, Morocco is still a corner of stability.
-Tell me, what would you wish for modern Russia?
You know, I would wish love and understanding. In my opinion, rich people in today's Russia - the merchant or bourgeois class - should take a step towards the poor. I am not a politician, but it seems to me that without this step there will be no stability in Russia.
On the recently restored lattice of the Fountain House, which is second in elegance only to the fence of the Summer Garden, there are the coats of arms of the Sheremetevs. Among the laurel wreaths and other military attributes there is also a boyar hat, which Ivan the Terrible (1577) bestowed on the famous ancient family. And the most famous representative of the ancient family - Field Marshal Boris Petrovich - was the closest associate of Peter. The emperor awarded his “chick” with the title of count (1706) and the lands of the Swedish manor in the area of \u200b\u200bthe current Fontanka.
Interviewed by Vladimir Ivanov
How do people live in Morocco? How to characterize this country in one word? Probably a mixture. There are so many things mixed up in it that sometimes you can’t believe in the reality of what is happening. Women in hijabs driving a moped, houses in historical centers thickly hung with satellite dishes, spontaneous socializing on the streets - and all this is considered an absolute norm.
Among the Moroccans there are highlanders - they live in areas where the benefits of civilization have not yet reached. And a few hundred meters from their quarters there are tourist areas with beaches, luxury hotels, spas and golf clubs.
Russians
There are not as many Russian-speakers in the Kingdom as in European countries - only a few tens of thousands. According to rough estimates, about 5 thousand of them live in Casablanca. Almost 80% of compatriots are women. Many have moved here with their husbands. We met when they studied at the universities of the USSR or Russia.
It is interesting that the real life of Russian women in Morocco differs from the stereotypes associated with the position of the weaker sex in the Muslim world. Morocco is a humane state in this regard. Here, the fair sex is allowed much more than in other Islamic countries.
How do women live in Morocco?
The Koran and Muslim traditions must be respected - this is an axiom, but whether or not to wear a hijab, Moroccan and Russian girls decide on their own. There is no violence on the part of the husband and his family in this regard.
The life of women in Morocco, especially in large cities, is approaching the European style. Girls are increasingly appearing on the streets in comfortable T-shirts, jeans, dye their hair, and put on light makeup.
But tight-fitting tops with a deep neckline, leggings that emphasize all the curves of the body, the local population will not understand and will not accept. This also applies to the length of the dress: it is better to close the knees.
Separate conventions do not restrict the freedom and rights of the fairer sex. If earlier they unquestioningly obeyed the will of their father, and then their spouse, today the situation has changed dramatically.
Moroccans:
- They study at universities, although not everyone attended school before.
- They work, including in government positions. Almost 25% of doctors and teachers are female.
- They get married after 18 years. In the past, girls were married off as soon as they were 15 years old.
- A bride does not need her father's consent to start a family. She will not be forced to marry either - the consent of the girl is needed.
- If before the children were considered the property of the father and remained with him in the event of a divorce, now they can live with their mother.
It would seem like paradise, but not everything is so cloudless. A Muslim man, as before, has the right to have four wives. True, the first spouse must give written consent to each subsequent marriage. No consent - no harem.
It is difficult for foreigners to get a job. The exception is doctors - there are many vacancies for them. In any case, a diploma of education issued in another country will have to be confirmed. It is difficult to do this without being fluent in French.
French is not a state language (the state language is Arabic), but it is used for business communication, in the field of culture and education. Without owning it, you will not get a qualified job.
The house and life are completely on the shoulders of the wife. It is not customary for men to help her with housework, but every family has the opportunity to hire an au pair. For an amount equivalent to 2-2.5 thousand rubles a month, the housekeeper will clean and do other work.
Housekeepers are predominantly rural women, which is why the cost of services is so low. Theft is not uncommon, so wealthy families prefer to hire trusted assistants and pay them more.
The only thing that local men do is cook mishui. This is lamb cooked on a spit with spices and vegetables. The dish is considered ritual, so it is served on royal holidays.
A Muslim woman and a Russian emigrant who knows at least a little about the laws and has courage will never be left with nothing. To expel her, the spouse must have serious reasons, for example, to convict of treason. Words alone are not enough - witnesses are needed.
Moroccan couples, tired of each other, prefer to get divorced in a civilized way. The laws of Islam in relation to families, if preserved, are only in some villages.
The life of Russians in Morocco is inextricably linked with gold. They, like local women, eagerly buy gold jewelry. Greed in this case is a synonym for pragmatism. Articles made of precious metals will remain with them in the event of a divorce or the death of a spouse.
Ethnic composition
The local society consists of representatives of two nationalities. 60% of the population are Arabs, almost 40% are Berbers. The total number of those who live in Morocco is 35 million. The French, Portuguese, Russians, Spaniards and Jews make up only a small percentage of the population. No more than 550 thousand live permanently in the state.
Modern Berbers, descendants of the indigenous population, live in the mountainous regions and oases of the Sahara. They managed to keep their language and some traditions.
The most populous port city is Casablanca. More than 10% of the population lives on its territory.
Rabat is the capital and cultural and industrial center of the state. It is permanently home to 1.6 million people.
The four largest metropolitan areas also include Marrakech and Fes.
Jinn and other national features
Foreigners will have to adapt to the way ordinary people live in Morocco, their mentality and national characteristics. Cunning and generalized judgments are in the blood of the local population. They do not like to specify here - they prefer to indulge in long, lengthy explanations, mentioning Allah in place and out of place. It looks comical in the conversations of grandmothers at the entrance or businessmen at the negotiating table.
Moroccans believe that solutions to any issues come from higher powers, even when it comes to the timing of making a duplicate key, tailoring a dress, and providing other services. Do not be surprised if a local resident explains the delay with the machinations of genies.
Adult people believe in their existence - not those fabulous genies that live in bottles or jugs, but creatures from the Koran who live a human life, give offspring, but remain invisible to others. The locals are afraid of them.
The inhabitants of an African country have another habit that at first cuts the ear. They swear in deed and without deed, often out of place.
Communication
Moroccans are talkers. The craving for communication is in their blood, even spontaneous. A stranger without any problems approaches a passer-by on the street and speaks to him. It is impossible to predict the topic in advance - family, personal life, offers to show the city and its surroundings, work and much more.
The only taboo is the discussion of religion. To faith, the locals, like all Muslims, are reverent and respectful. They understand that one incorrect word can offend the feelings of the interlocutor, so they take this topic out of the brackets.
You will have to refrain from friendly hugs, pats on the shoulder, kisses, because Moroccans do not welcome tactile contact. As a sign of greeting, people nod their heads to each other, occasionally shake hands.
You can’t even kiss a woman’s hand out of ignorance - in a Muslim country this can be regarded as flirting and courtship that goes beyond what is permitted.
Behavior in Ramadan
Moroccan holidays are associated with religion. Ramadan is one of them, believers must observe a monthly fast, give up excesses, cleanse themselves spiritually and physically.
Foreigners, however, note changes in people's behavior - not for the better. People grow gloomy, often demonstrate intolerance, aggression in communication. Even drivers on the roads angrily honk at motorists and pedestrians.
Shops and cafes do not work during the day during Ramadan, the streets become noticeably thinner. The post will end, and everything will return to normal.
Kitchen
National cuisine deserves a tasting, at least. For breakfast, locals drink green tea or coffee with a bun. Lunch is considered the main meal. Products for its preparation are bought in the morning.
Sandwiches and snacks are bad form. Lunch should be complete, consist of a salad, hot with meat, snacks. Families dine at home, gathering at a common table. Here even in schools there is a break for lunch.
On Fridays, the inhabitants of the Kingdom traditionally gather for couscous. His time comes immediately after prayer. Couscous is made from corn grits, the grains of which are ground by women by hand.
In the Kingdom, they do not put out all the dishes at once - they are served in turn. Dessert time comes after the hot dish: as a rule, fruit, fruit salads, yogurt, and sometimes cakes and other pastries are served.
The favorite drink of the locals is mint tea. It is drunk at home, at a party, at work, in restaurants and souvenir shops.
Housing
To understand how people live in Morocco, you need to look into the sleeping areas. The most prestigious and expensive cities to live in are Rabat and Casablanca. When renting or buying a home, the same principle applies as everywhere else: the closer to the business and cultural center, the more expensive.
You can rent a two-room apartment in a good area for 500-600 dollars, and you will have to pay about 1.5 thousand dollars a month for a villa. In residential areas, housing will be cheaper.
"Sleeping rooms" in Casablanca are built up with five-story houses with open entrances. A feature of such houses is windows that do not have a single standard, shape and size. Because of this, it seems that in some apartments they are absent, in others they are partially walled up.
shopping
Clothes, shoes, accessories and household items are sold in the markets, shopping malls and boutiques of branded clothing. Moroccans do not live well, but many prefer quality items from well-known brands.
The population buys food and spices in markets and shops - there are many of them on every street. It is more difficult to find a supermarket with a self-service system, especially in areas remote from the center, but this circumstance does not cause shortage and discomfort. Indeed, in the malls you can always buy fresh meat, fish, seafood, spices, vegetables and fruits.
There is no frozen fish in the country - only from a fresh catch. There are always dishes from it and seafood on the tables. It is important to bargain with sellers, even if you don't feel like doing it. Bargaining at the counter is part of the culture.
Food prices are three times lower than in Russia. But the salaries are low. It will be difficult for Russian migrants to find a decent job. When deciding to move, it is important to remember that Morocco is a third world country, although wealthy foreigners feel almost like in paradise there.
5 (99.36%) 501 voters
- Father Demetrius, for four years now you have been leading the parish of the Resurrection of Christ in the city of Rabat. What difficulties did you have to face upon arrival in Morocco?Thank God, with the least. And with sincere and deep gratitude, I pay tribute to the parishioners - our compatriots and their Moroccan husbands, employees of the embassy, consulate of the Russian Federation and the Russian Center for Science and Culture (RCSC), who did everything possible for my mother and me to painlessly get involved in local life.
As the gateway to Africa for Europeans and to Europe for Africans, Morocco has always been a crossroads for different cultures. Tolerance, multinationality, plasticity - these are, in my opinion, the common features of the local culture. Moroccans are open, sociable people.
Because of these factors (people and culture), there was no tangible transition, infusion into the new time and into the new culture. In Morocco, everyone can settle down organically and feel comfortable.
Especially since I came to a Russian Orthodox church, which means that "the fish got into the water." When I arrived, I didn't feel like I was out of the house. Morocco has become my home. After all, my home is where my temple, my parish, my parishioners are. What else does an Orthodox priest need? Here are the same people, protected by God. They have the same life and the same needs as in Russia. And they speak the same Russian language. If we talk about some local features, then, contrary to all popular beliefs, Morocco is a country very close to us in terms of mentality. And all the so-called "difficulties" from a practical point of view are solvable.
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Please tell us about the presence of our compatriots in this African country. What is the reason for their being here?
The story is interesting, let's dwell on it in more detail. Official diplomatic relations between the Russian Empire and the Moroccan Sultanate were established in November 1897, when the Russian Consulate General was opened in Tangier. But in a friendly conversation, the Moroccans will definitely say that there are more ancient ties between Morocco and Russia. Moroccan corsairs brought captured Slavs, who, settling in this country, contributed to the prosperity of the Sultanate with their work and knowledge. Among them were military leaders and sailors, manufacturers and merchants who left their offspring and memory of themselves in Morocco.
But, of course, the emigrants of the "first wave" left the largest "Russian trace". In the early 1920s, Russian emigrants from Tunisia, France, Yugoslavia and Bulgaria arrived in Morocco in search of work. Morocco, along with Algeria and Tunisia, received the first Russian emigrants in January 1922 - from the most ordinary people to representatives of the noble families of Russia: Tolstoy, Ignatiev, Dolgoruky, Urusov, Sheremetev and others. Among them were officers of the tsarist fleet, disarmed in the Tunisian port Bizerte, dispersed throughout northern Africa; emigrants who did not take root in France and continued to wander in search of a better life. In the 1920s and 1930s, five thousand Russians lived in Rabat alone, and there were more than thirty thousand throughout the country. Our compatriots who ended up in Morocco were good specialists: geologists, builders, agronomists, doctors, military men. It was they who supervised the construction of ports, highways, water pipelines, the repair of railways, were engaged in topographic survey of the area, and the design of various objects. A certain category of the Russian diaspora was made up of military men who served in the French Foreign Legion. There were a lot of them in Morocco. The burden of the fight against the Rifians, Kabils, Tuareg and other tribes who rebelled against the central authorities in 1925-1927 fell to the share of Russian legionnaires. Many of the Russian officers subsequently took command positions in the legion. The Russian colony in Rabat and Casablanca lived an active social and political life. Institutions of the Red Cross, a branch of the Russian All-Military Union, and the Russian Club were created. The activists of the community have established contacts with Russian charitable organizations based abroad. Russian cultural life became noticeable: concerts, charity balls supported some part of the Russian spirit and way of life in an alien environment. The position of the Russian community in Morocco of that era is well characterized by the words of Praskovya Petrovna Sheremeteva: “We lived in a French environment surrounded by an Arab country. White djellabs, colorful women's caftans mixed with our kokoshniks and sundresses. Were always in harmony with the Arabs; Muslim holidays interspersed with Christian ones. Arab servants began to speak Russian, and we began to speak Arabic ... "Compatriots, or rather, compatriots who came to Morocco already from the Soviet Union, is another matter. Although these were still people of the same culture, an integral formation, and many of them found their way to the temple, preserved their faith and culture.
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On the other hand, it is respectful that many Moroccan husbands warn their frivolous wives against insincere conversion to Islam. As history and practice show, it is precisely with opportunists that all kinds of tragedies arise: family, work, spiritual, and, finally, physical.
As you can see, people come to the realization of the serious influence of questions of faith on their lives in different ways. But our task is not to intimidate people and not to engage in persuasion - in the end, everyone makes his own choice, all people are adults - but to give those who wish a solid spiritual and cultural ground under their feet, help them adapt to the new reality, find their place in society and preserve inner spiritual integrity. In my pastoral ministry, I pay great attention to sermons in the temple, extra-liturgical conversations on the territory of the temple, and personal meetings.
- Father Dimitri, please tell us about the Church of the Resurrection in Rabat and its history.
The first rector of the Resurrection Church was Archimandrite Varsonofy (Tolstukhin), a former resident of the Valaam Transfiguration Monastery of the Savior. After the destruction of the monastery, he was forced to leave Valaam and flee to Paris, from where his manager of the Russian parishes in Western Europe, Metropolitan Evlogy (Georgievsky) sent him to Morocco to "organize the Russian people and form a parish."
Father Barsanuphius was a man of ardent faith and devotion to the cause of the holy Mother Church, an outstanding organizer. The Russian people had meager emigrant wealth. But with a Christian hope for the Providence of God, they rallied around an enthusiastic pastor.
On May 22, 1927, they met to discuss the organizational issues of the future parish. On October 25 of the same year, the first meeting of the new parish community took place. The parishioners solemnly declared their devotion to the Mother Church under the omophorion of Metropolitan Evlogii (Georgievsky) and made fidelity to the traditions and precepts of the Russian Orthodox way of life the basis of their parish life and work. Russian people, scattered in different cities of the country (Rabat, Meknes, Marrakech, Fez, Khouribga), began to collect donations for the construction of the temple. Temporarily, divine services were performed in wooden barracks equipped for temples, transferred by the French authorities to emigrants.
Metropolitan Evlogy informed His Beatitude Pope and Patriarch Meletius of Alexandria of the desire of the Russian people to have their own church and priest in Morocco, and received a positive response from His Beatitude. Since then, warm fraternal relations have been established between the Greek and Russian clerics in Morocco, which continue to this day.
Since 1930, services in Morocco began to be performed regularly in Rabat, Casablanca, Khouribga and Tangier. Priests traveled to other settlements in Morocco, visiting Russian people at their request. Temples and pastoral activities in them gave people the opportunity to communicate, reminded of the distant homeland and revived the spirit of national culture in the parishioners. The lessons of the law of God, charity evenings and traditional Russian tea parties in the church house brought joy and consolation to the parishioners. Russian Orthodox people did not stop their efforts to build a church center in Rabat.
The blessing of God to the parish being built in Morocco appeared in an unexpected way. They say that once Father Barsanuphius was invited to the house of a wealthy Arab, Djibli, who was married to a Russian woman. The seriously ill owner of the house was dying. After the prayer service, a crisis ensued and the sick man recovered. As a token of gratitude for the cure of a serious illness, as well as for a happy family life and three children, Mr. Ghibli sold a plot of land to the Russian community for a symbolic sum of 1 franc. He issued the documents in accordance with Moroccan law. Moreover, in the text of the bill of sale it was strictly stipulated: only a Russian Orthodox church can be erected on the designated site, and it cannot serve any other purposes. A truly amazing event! Until now, it is bearing fruit: Muslim Arabs living near the temple respect the Russian Church.
Money for the construction was earned by arranging Russian evenings with a theater program and charity balls where you could buy vodka and pies. The French came to these events with great enthusiasm. The dance programs of Russian girls were especially popular.
Funds raised with difficulty made it possible to build a temple - a small snow-white building in the Moorish-Byzantine style, with an iconostasis and icons. The bell tower was added later, and the believers gathered for the service at the bell ringing. In the 1930s, a small house was built in the garden. Subsequently, new stone office premises were added to it. The entire garden area is surrounded by a stone fence.
In 1932, on the feast of the Entry into the Church of the Most Holy Theotokos, Metropolitan Evlogy, who arrived from Paris, consecrated the one-altar church in honor of the Resurrection of Christ. The consecration was attended by representatives of civil authorities and Christian communities. Local newspapers reported on the event.
Priest Nikolai Shkarin, who arrived in Morocco in 1933, helped create the church choir. Father Nikolai left a good memory among the parishioners for his Russian simplicity and modesty. He ended his life in Paris.
The parish had to endure a difficult ordeal at the end of the Second World War. At a meeting of the parish in 1952, it was decided to transfer to the jurisdiction of the Moscow Patriarchate. The so-called displaced persons who arrived in Morocco, under the influence of anti-Soviet propaganda, decided to separate themselves in church terms and built their temple in Casablanca. The division continued until March 1956, when, after the declaration of independence of Morocco, these persons left the country, led by their pastor, the future Bishop Mitrofan (Znosko-Borovsky). The sound policy of King Mohammed V of Morocco made it possible to continue parochial life.
After the death of Archimandrite Varsonofy, Archimandrite Mitrofan (Yaroslavtsev), who had previously served in Khuribga, became rector of the Resurrection Parish in Rabat. Father Mitrofan sensitively understood the fate of the Russian Orthodox Church and its small branch in Morocco. Corresponding with the Karlovtsy priest from Casablanca, he convincingly and in the spirit of true pastoral care gave answers, explained the modern tasks of the Mother Church, wrote about her saving mission, about the grace of God, which, “impoverishing replenishing”, leads the faithful children of the Church along historical paths to the bequeathed The Kingdom of Heaven is the Savior of the world. Archimandrite Mitrofan, with filial devotion, put into practice the primatial precepts of His Holiness Patriarch Alexy I, beloved by him.
At the European cemetery in Rabat there is a chapel-tomb in which the founders of the parish and Archimandrites Barsanuphius and Mitrofan, who served in it, are buried. The chapel is carefully preserved, a lamp is lit in it and funeral services are performed for the Russian people buried in the chapel and in the cemetery. The priest once a year, and sometimes more often, visits Russian graves in Casablanca, Fez, Safi, Marrakech and other cities of the country and serves memorial services there. The blessing of the Mother Church over her dead children rests to this day.
- Who does the parish consist of today? And how many immigrants from our country now live in Morocco?
Not all services in the Resurrection Church are performed with a multitude of worshipers. But the warmth and sincerity of Christian communion are always pleasing to those who come to our church to pray. Georgians, Serbs, Bulgarians and Romanians find here native in spirit, devoutly performed Orthodox services. Roman Catholics - followers of the Melchite rite are attracted to the Resurrection Church not only by the familiar and close to them Eastern rite (worship services in the temple are performed in Church Slavonic, Greek and French), but also by high examples of the Christian life of spiritual ascetics of Russian Orthodoxy, especially St. Seraphim of Sarov and Sergius Radonezh. The sisters from the Roman Catholic monastery in Taserta (on the border with the Sahara) painted two icons of these saints revered by them and for the Resurrection Church.
Usually on Sundays, from 9 to 30 people are present at the liturgy, on major holidays - up to 40 people. At Christmas and Easter, the number of visitors reaches 100 people. In addition to employees of Russian foreign missions, the Ukrainian Embassy, our compatriots who married Moroccans, the temple is visited by Bulgarians, Romanians, Serbs, Georgians, Ethiopians, Armenians living in Rabat and other cities of Morocco.
According to unofficial data, more than five thousand of our compatriots live in Morocco.
- How is the life of the parish?
- By the grace of God, the parish continues to live its full life. Every Saturday and Sunday, on the twelfth and special feasts, statutory services are rigorously performed in the church. The temple is open throughout the day and is available for visiting. The priest lives at the temple and is also available to visitors.After the service, tea parties are held in the church garden. There are solemn events associated with the church holidays of Forgiveness Sunday, Palm Sunday, Antipascha (patronal feast), the Holy Trinity. There are also competitions of children's art works for Christmas and Easter with the participation of students from the RCSC and the school at the Russian Embassy. Memorial services are served on Parental Saturdays (with a visit to the cemetery).
On the basis of the parish and the embassy school, spiritual and moral education and religious enlightenment are carried out: catechetical conversations are conducted with children and adults on the territory of the temple during non-liturgical hours, the basics of Orthodox culture are taught at the school at the Russian Embassy.
With their efforts and cares, modern parishioners enliven parish life. Participation in public and cultural events, meetings, conferences, meetings, anniversaries on special days continues.
With the acquisition of independence by Morocco, the rector of the Resurrection Church is invited to official state celebrations in the royal palace as a representative of the Russian colony. After the establishment of diplomatic Soviet-Moroccan relations in 1958, the ambassador of the USSR, now the Russian Federation, became the second person representing Russia, taking part in the same ceremonies. The Russian priest is still invited to Throne Day and personally greets His Majesty the King of Morocco. Participation in the royal reception is a significant and significant event. The solemn part of the reception is broadcast on television and covered in other media, which, according to our compatriots, has a positive effect on the attitude towards Russians in Moroccan society.
The Resurrection Parish of the Russian Orthodox Church in Rabat is fully functioning and developing to the best of its modest capabilities. It is the spiritual center of all Orthodox Christians in the capital of Morocco, where they can receive spiritual comfort, support and strengthen their faith in our Lord Jesus Christ.
The life of the Russian patriarchal community in Rabat burns with the unquenchable fire of the Orthodox faith and the Christian hope for the Providence of God for her in the future.
Do the Russian embassy and other Russian representations help you? Is there interaction with the embassies of countries that were once part of the single Fatherland (Ukraine, Belarus, Moldova, Kazakhstan, etc.)?
Of course, we have the warmest relations with the Embassy, the Consulate General of the Russian Federation in Morocco and the Russian Center for Science and Culture. Also with the embassy of Ukraine. There are no embassies of other countries of the former USSR in Morocco.
The Kingdom of Morocco is a Muslim country. How are relations developing between the Resurrection Parish and local authorities, clergy, and the public?
Good neighborly relations. The Moroccan authorities are prudent and considerate. Distinguished guests of the Resurrection Parish are always given a proper welcome. Opposite the temple is a regular police post. Neighbors are always ready to help. I think that everything I have said above about Morocco and the historical life of our parish is the best illustration and answer to this question.
The indigenous Orthodox of Morocco, as countries of the African continent, are nourished by the Patriarchate of Alexandria. Does the parish maintain relations with the fraternal Church?
Indigenous Orthodox in Morocco - a Muslim country - have long been gone. As for relations with the clergy of the Patriarchate of Alexandria, they are, as, again, it is clear from history, fraternal and warmest. We serve together, visit each other, and solve common problems. In general, the relationship is constructive; By working together we can do more in every way. As you have seen from history, the Patriarchs of Alexandria and Metropolitans of Carthage visited our church more than once. His Eminence Alexy, Metropolitan of Carthage, also does not leave us without his archpastoral attention.
We look forward with love to the visit of His Beatitude Pope and Patriarch Theodore of Alexandria.
