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This paper will consider Operation Plow in historical perspective, examine the procedure and results of the program, and attempt to analyze the failure of the operation as an approach to agricultural development. [ABSTRACT FROM AUTHOR]

The article presents abstracts of papers about urban and regional planning published in various periodicals. Titles include "Urban Morocco Draws on the Past and Confronts the Future" by Katherine Marshall Johnson, "The Problem of Participation in New Town Development: Nowa Huta, Poland" by Juliusz Gorynski, and "Death of the City of New York," by Roberto Vacca.

The article presents information on Jews in Morocco. Although Jews are still to be found in the Atlas Mountains of Morocco, this paper is a reconstruction derived from the memories and continuing behavior of immigrants to Israel soon after their arrival. Most of the fieldwork on which it is based was carried out in an Israeli village called Ometz. Informants who were systematically questioned included immigrants who arrived in Israel knowing Hebrew, those who had learned enough during their first year there to be able to respond to questions, Israeli instructors who lived in Ometz with the immigrants, and Israeli emissaries and urban Moroccan immigrants who had visited the Atlas Mountains. Many of these villages, according to the testimony of Israeli and urban Moroccan emissaries who visited the Atlas Mountains, are situated at an altitude that can attain over 2,000 metres, and such villages may be accessible only by mule or by foot. They may be built against mountain slopes or on the tops of cliffs, and the emissaries described some villages as being partly hewn out of the mountainsides.

This article focuses on considerations concerning urban development in the Spanish and International Zones of Morocco. In the Rif, Ghomara and Senhaja areas of the central part, a biological family forms the house unit while a kind of joint-family composed of a man, his wives, descendants, and male descendants' wives, along with his brothers, their wives, descendants, and male descendants' wives and known as awar/iwaren, frequently has its dwellings clustered together within a larger group, predominantly endogamous, and composed of a number of such iwaren which are sociologically related. The whole is known as an ighs/ikhsan which sometimes with adopted iwaren as well, usually forms the village community. Except in a few village-communities of a special kind, there is very little industrial activity, apart from that for immediate local needs. Yet the tribal society of the Spanish and International Zones forms no exception to the general rule that most communities find some need to exchange. There are very few towns in the Spanish and International Zones of Morocco. Even including Wazzan, there are only nine towns all told, and that in an area nearly twice the size of Wales, and with a population of more than a million.

This study aims to find out the opinions of the young intellectual elite of Morocco towards the marriage of a Moroccan man with a European woman. The problem was approached by administering a questionnaire to 60 Sunni Moroccan male students at the University of Rabat during the academic year 1962–1963. The results of this study clearly indicate that mixed marriage, a controversial question arousing the interest and anxieties of the students interviewed, is of great social significance both for the present and future structure of Moroccan society. Among other things, it is perceived by the young intellectual elite represented in this sample as an important factor promoting the transformation of basic norms and values. [ABSTRACT FROM AUTHOR]

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Islam as a complete way of life has long since bypassed its opportunity in Morocco. It was never the basis for society in this country in the past nor can it be the basis for society in the present or future. Nonetheless, its vital role as unifying symbol cannot be dismissed. Without it, nationalists leaders would be hard put to find a channel of communication capable of organizing people for action in the difficult task of developing the basis of modern society. It is perhaps ironic that with every success Islam has in promoting the basis of modern society in Morocco through its unifying role, it will be displacing itself. For those who think that Morocco can he modern in an Islamic context, the corroding effect of the modernization process on Islam, once the process is set into self-sustaining motion, will prove otherwise. Participation in the new structure with its concomitant goals and norms will have the effect of secularizing Islam as it has in some areas of life for some elements of the Moroccan population today. Islam will remain a distinguishing characteristic of Morocco, but it will not be as closely enmeshed as it is today in the lives of rural Moroccans and in the transitional re-structuring of the country.

This article describes the marriage ceremonies of the Muhammadan natives of Morocco. In Morocco, the wedding, which is celebrated at the bridegroom's dwelling place, is preceded by certain ceremonies to which both he and the bride are subject in their respective homes, provided that neither of them has been married before. The most important of these ceremonies is their being painted with henna, a coloring matter produced from the leaves of Lawsonia inermis or Egyptian privet. This custom is practiced by all people, and the painting of the bride is universal also. The bridegroom has the henna applied sometimes to the palm of his right hand only, sometimes to both hands, and sometimes to his feet as well, whilst the bride has it smeared not only in her hands and feet but occasionally also on her legs below the knees, her arms and face, and hair. The object of thus painting is to purify them and protect them from evil influences; for henna is considered to contain much baraka, holiness, and is therefore used as a means of purification or protection on occasions when people think they are exposed to supernatural dangers, as for example, at religious feasts. The bride and groom are supposed to be surrounded by such dangers; they are regarded as holy.

Discusses the conflict that developed within the French government over policy concerning the Algerian-Moroccan border in 1903 to 1905, which involved the military security in the border region, French Foreign Minister Theóphile Delcassé and the military commander of border district, General Louis-Hubert Lyautey. Historical background of the disagreement between France and Morocco; Information on Delcassé's Moroccan policy; Efforts to avoid conflict with Morocco.