Coming into Iligh from Sidi Ahmed Ou Mousa

Driving from Sidi Ahmed Ou Mousa for the first time, it takes a long time before you see Iligh. The winding road first dips down into the local Oued. The Oued is green with trees and gardens. A number of water wells of different ages are visible. All are abandoned. If you stop the car you can hear the put-put of the diesel pump that brings up the water for irrigation. After crossing the Oued the road rises amid undistinguished ruins. On the right are the ruins of Old Iligh and an old Souk to the left the extensive ruins of two mellahs. A bent in the road and suddenly the village is there: blocks of houses carelessly thrown down on a plain. The casbahs with their towers and fat bellied walls that make up the fortress are on the other side of the village. They are still invisible. The sketch is made from in front of the village school. There are no other amenities in the village except a dusty football pitch and a tiny little shop in a doorway. For their household and farming shopping the villagers have to go to Tirmigh 20km to the north. For other things like banking, and medical care they have to go to Tiznit 60km to the north-west. In the daytime there will be not many people around as they will be working in the fields and gardens. Some may be employed elsewhere. There are some new houses made out of concrete, but on the whole the village doesn't look prosperous. The people you'll see are all black African. There seems nothing else left of the glorious past but ruins and descendants of slaves that have made Iligh their home for the past 300 years.

What happened at the sanctuary of Sidi Bubkr?

After lunch everybody finally went to Iligh. From Sidi Ahmed Ou Moussa it is 6km to Iligh and halfway along the way in the middle of nowhere and in a bend of the road is the sanctuary of Sidi Bubkr. The Marabout is surrounded by a walled graveyard. Nobody seems to know who Sidi Bubkr was, but the Marabout marks an important land division and is mentioned in many old documents. It was also the site of a gruesome murder with far-reaching consequences. Thursday 1 December 1814 a man named Mahmud El Warari was stabbed near the Marabout ten times. His stomach was cut open and filled with stones. The assailants were send by Hashem the ruler of the House of Iligh. Like Hashem, Mahmud was a descendant of Sidi Ahmed Ou Mousa. They were related in more ways than one and they were political rivals. Their fiefdoms bordered on each other. But while Mahmud obeyed faithfully his overlord, Hashem also known as 'the Lion of the Tazerwalt'followed an independent course which got him into difficulties many times. It went so far that the fortress of Iligh was destroyed twice between 1810 and 1816 by the overlord. When Mahmud met his death he was crossing the 'border' at Sidi Bubkr while on the way to Iligh for the circumcision ceremony of the son of Hashem and the sister of Mahmud. The case came to court and there is a legal document about the case kept safe in the mosque of Toumanar although it was set afire and torn into pieces. 10 years later in 1825 the son of Mahmud wanted to retaliate a disgrace his wife had suffered when she visited Iligh for a wedding (there are 5 different versions of the same story). He shot Hashem under the famous Argan tree in the souk of Sidi Ahmed Ou Mousa during the yearly Moussem in honor of his ancestor the Sufi saint. The murder was part of both a vendetta and a long drawn out civil war. Paul Pascon gives an exhaustive description of the events in his study "La Maison d'Iligh'.

The Dutch presentation

After Paul Dahan's presentation it was the turn for the experts from Holland to say something. The Dutch delegation consisted of Herman Obdeijn and his wife, Mohammed Saadouni and Leon Buskens of the NIMAR in Rabat. Also part of the NIMAR group were Sarah Michiel from Belgium and from Morocco educator Omar Zkik and driver Ahmed Chenouni. Herman Obdeijn took it upon himself to say something about the Dutch connection with Iligh. For us Michiel de Ruyter is of course the most striking connection. However even for the Aboudmiaa family De Ruyter is an unknown factor. They had never heard about him till Bert told them. Herman set things right by quoting from De Ruyter's diaries about his visit with Ali Ben Mohammed Ou Mousa the then ruler who was the first who took the name Aboudmiaa to distinguish himself from the other descendants of the Sufi saint. De Ruyter called him 'Sant' in short. During the presentations Imam was in the room restlessly moving about at first but when he saw that I was sketching he settled beside me. As always I think partly because he want to protect me because he considers me his guest, partly out of affection I think. Of course he knows that when I'm around he gets his portrait taken. After the meeting we went back to the Zaouia were the lunch was served. The students from the driving school joined us and this time men and women mixed around the three tables. Remarkable was that the dignitaries of the Zaouia shared a table with the girls from the hairdressing course and partook in their enthusiasm. It was a heartwarming sight. Maybe the girls were the granddaughters. Who knows.

The meeting in Sidi Ahmed Ou Mousa

Next the Friends of Iligh repaired to the municipal building for a meeting during which different presentations would be given. As the 'Reunion' was financed by the Governate of Tiznit Aisha and Bert had to comply with certain demands from high up. One of them was that the Alderman for culture of Tiznit Ahmed Boumzegou would also give a presentation. Apparently he had done his phd on 'Iligh'. Boumzegou had not been particularly helpful when Aisha and Bert had ran up and down the stairs in the Governor's palace in search of support. They both had taken a dislike to him. However in the morning before we set off for Sidi Ahmed Ou Mousa word came that Boumzegou suddenly had to go to Rabat. In his stead came a man in a baseball cap. This man insisted that he gave the first presentation right after the introduction by Bert and by the Mayor. His talk was about documents from the archive of Iligh that had proven beyond doubt that Morocco's claim on Western Sahara the former Spanish colony was legit. The claim was never recognized by the international community. The take-over was engineered by General Franco just before his death and king Hassan II. The story goes that one day a helicopter landed in Iligh with people a.o. a minister who demanded of Houcine Aboudmiaa the then ruler of Iligh to hand over the relevant documents. It is unclear to me when this took place and how the authorities in Rabat knew the documents existed. Did Houcine tell them or did they know from El Soussy the historian who died in the mid sixties and who wrote extensively about 'Iligh' in Arabic (never translated). One thing is certain: the documents never came back.I didn't know all this when I made this sketch otherwise the usurper would have been prominent in the drawing. From left to right: Paul Dahan, Manoubi Abdelmjid the Mayor, Bert, Aisha in Hajib and on the phone, Abdullah El Mountassir, and the two Sufi dignitaries from the Zaouia: Moulay El Mahfoud and Moulay Houcine El Ourari.In the background a very large poster of king Mohammed VI.

The girls of Sidi Ahmed Ou Mousa

After the visit to the Zaouia the Friends of Iligh were taken to a square that lies beyond the Soek. It has the municipal building and an extremely old Argan tree. Apparently it was already there when the Saint chose this spot to settle in. Or maybe it was because of this tree that he settled here. Who knows. Argan trees are everywhere in this region, but strangely enough not in this valley. The Argan fruit was ripening. The fruit looks like an olive, but when ripening it also has the same color. But at this stage it looks more like a mother's tit. Anyway along side the tree stood a large trailer. It was a driving school classroom. With the Medical Caravan it is one of the amenities Aisha has established in her role as political representative. The school was for girls and women to teach them the 3Rs and simple handicrafts. In front of the caravan was a market stall where the village women sold what they had made. A lot of the traditional handicrafts that women used to carry out have either disappeared or have been commercialized. And this is a way to give them something outside the duties at home and farm. The Friends of Iligh bought a lot of trinkets. At that moment lessons were finished in the trailer. Out came a group of teen girls. It quickly became evident what they had been taught: cutting and styling hair. At least three of them had sat model too and they didn't hide it. The next day I saw them again, but they still had not hidden their stylish 'coup'.

The graveyard of the Zaouia of Sidi Ahmed Ou Moussa

I was determined to take every sketching opportunity I could get. I had made only one sketch in Sidi Ahmed Ou Mousa thus far. If a whole chapter in the graphic story was going to be devoted to this Sufi saint I had to get to work. The village named after the saint is a small but rather prosperous place. It is also a governmental seat of some sort for the immediate region. There is a police post and a Caïd. As Paul Pascon already remarked that because of the saint settling on the spot it attracted people from all over and was therefore not connected to any particular tribe. Half way up the stairs to the Zaouia I was met by an old man leaning heavily on a stick hardly able to come down the steps. On one of the turning platforms of the stairs he stopped, turned east, leaned his elbows on the parapet and started to pray. I sat down and drew the scene. It said some important things. The old man was one of the elderly that find shelter on the last stage of life in the Zaouia. With the visiting group of o.a. unbelievers he didn't feel free to pray inside the building. His legs were so crippled by old age he could not kneel anymore and get up by himself. That's why he prayed standing up. If one of the strictest rules of Islam, how to pray, can be adapted to necessity than Islam is not strictly cast in concrete. Of course in all religions it is what believers/followers do with it and make of it. The graveyard in the background had a rather newish wall built around it, but the old crumbling walls hadn't been demolished. One can clearly see the devisions. I thought it reflected the expansion of the graveyard, but that isn't wholly true. The lowest part is strictly reserved for the Aboudmiaa family.

On the way to Sidi Ahmed Ou Moussa

The next day March 23 the Friends of Iligh went first to Sidi Ahmed Ou Mousa. We left in a caravan of at least three cars. Just like in Tiznit the day before there were a number of hangers-on whom nobody knew who they were. The 'Friends' were spread out over two cars and one little bus. The five people of the NIMAR had a big 4WD, Herman and Wies Opdeijn drove a hired Duster and we were in the little bus. Mohamed Ouhaou was also there and a colleague of his. We took the old road that goes from Tiznit to Tafroute. The Anti Atlas that runs from east to west sort of peters out towards the south when it gets close to the ocean. Stretching out from Agadir southwards is a great big flat basin. Where the basin meets the Anti Atlas the landscape changes abruptly. You notice it whatever road you take to Iligh. The road is straight and flat till suddenly it rises while twisting and turning. The vegetation also changes. In the basin flourish Savannah type plants. As soon as the road hits the mountains the plants change. It had rained copiously in the month of March and it was green and lush. Everywhere were flowers. Yellow linseed flowers were in bloom everywhere and the wheat was coming up. It was in stark contrast to the parched outlook the landscape had presented in September. Just before the market village of Tirmigh is the turn off for Sidi Ahmed Ou Mousa. From the turn off it is about 20km to Iligh. The first time Paul Pascon came this way he walked the distance and the road wasn't paved yet. In Sidi Ahmed Ou Mousa we were welcomed by Moulay Imam Aboudmiaa, the Mayor of the village and the two spiritual leaders of the Zaouia. Imam came in a brand new Peugeot sedan and was in the company of Bouchari the older half brother of Hamdi, but I didn't know that then. The group was taken up the steps towards the Zaouia for a guide tour. I stayed behind to sketch the butcher who had just skinned a goat. While I was sketching the head was discarded, the heart given to a cat and the intestines were taken out and the insides washed.