The Role of the Zettat in Historical Morocco
In 19th century Morocco, travelers and caravans navigating through perilous tribal territories relied heavily on the zettat, a paid armed escort tasked with ensuring safe passage from one region to another. This role was not merely that of a guard; the zettat embodied a comprehensive system of protection, honor, and tribal authority in pre-colonial Morocco. As time has progressed, many traditional professions, including that of the zettat, have faded into obscurity. Iconic figures such as the guerrab, a traditional water seller, and the neffar, who announced the suhour during Ramadan, are nearing extinction. Once deemed indispensable, the zettat has now largely been forgotten, its significance diminishing as the socio-political landscape evolved.
The zettat, or azettat in Tamazight, was typically a man or a group of men known as zettata, who accompanied travelers and caravans through various tribes and territories of Morocco. This form of escort was particularly sought after in regions where central authority was less pronounced, with travelers willing to pay for the guarantee of safe passage. Historical records indicate that this practice was so widespread that it was documented in the writings of explorers like Charles de Foucauld. During his travels, particularly in the bled siba — areas partly beyond the control of the Makhzen — he sought the services of zettats, thus affirming their crucial role in ensuring security.
According to Foucauld, travelers would seek a member of the tribe they were passing through to secure the anaïa, or 'protection', which guaranteed safe passage to their chosen destination. Once a fee was negotiated, the zettat would either personally escort the traveler or delegate this responsibility to one or more men until they reached their agreed destination. This arrangement transformed the journey into a chain of protectors, effectively allowing travelers to switch escorts at each stage of their journey. The escorting could involve a single man or multiple zettats, depending on the perceived danger of the route.
Beyond Simple Escorting: The Zettat's Broader Impact
However, the concept of anaïa extended beyond addressing mere insecurity. Foucauld observed that it also provided a source of income for influential tribes and families. Moreover, American anthropologist Clifford Geertz argued that the zettat was not simply an armed escort but part of a broader system of protection, honor, and negotiated authority, thereby facilitating movement and trade across extensive regions of pre-colonial Morocco. Geertz characterized the system of zettata as integral to a complex web of moral rituals, customs that carried legal weight, and a sense of sacredness. In Amazigh societies, the act of protection was deeply personal and symbolic; a powerful man publicly engaged his honor and reputation to safeguard the traveler under his care. Geertz encapsulates this sentiment with the striking formula: "This man is mine; to harm him is to insult me; insult me, and you will answer for it,” in his work Suq: Geertz on the Market.
In essence, travelers temporarily borrowed the identity and social status of their protectors, creating a highly ritualized relationship. The exchange of turbans, cloaks, saddle covers, or pieces of fabric between caravan leaders and zettats served to symbolize a fusion of their public identities. These ceremonies often took place publicly in markets, attended by local notables and tribal figures.
The zettata system also proved vital for commerce, as Jewish merchants traversing rural Morocco commonly relied on similar agreements known as mezrag, where tribal leaders guaranteed their safety and commercial activities in villages and markets across the countryside.
Nonetheless, the zettat remained an ambiguous figure, both feared and trusted. While many were driven by a 'sense of honor' and sought to uphold their reputation by protecting their charges, risking their lives in the process, others exploited the power they wielded over travelers. Foucauld cautioned that in places devoid of law and justice, where every man depended solely on himself, zettats could pillage and massacre the travelers they had sworn to defend. He advised travelers to select their protectors with the utmost caution and to thoroughly investigate a man's reputation before placing themselves under his anaïa. Some escorts betrayed travelers by robbing them, while others secretly orchestrated attacks with larger groups, abandoned caravans after receiving payment, or demanded additional money en route.
Once an integral part of traveling throughout Morocco, the zettat has gradually faded as the profession became obsolete, leaving behind a lasting legacy and offering insight into a world long forgotten.
As reported by yabiladi.com.
