UNREACHED PEOPLE GROUP PROJECT:
Arabized – Berbers of Morocco

Keith Travis
Global Studies Survey
GLST 500
Dr. Stephen Parks
April 9, 2013

Table of Contents
Introduction1
Abstract1
Background3
History3
Language6
Culture6
Survey of Missions Work9 Challenges9 Status of the church10 Current Strategies11
Proposed Strategy13
Gaining Access13 Prayer14 Tent Making Skills15 Bonding & Partnerships16 Support17
Conclusion17

UnReached People Group Project

Introduction

It has been said that worship is the core or center of mission. The ultimate goal of any missionary is to bring people (entire people groups) into a passionate, relationship with God. John Piper states, “Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn’t. Worship is ultimate, not missions, because God is ultimate, not man…It is a temporary necessity.” Taking it a step further, it is out of God’s love for Him that makes missions possible. The reality is that mankind has tasted God’s grace and love toward our fellow man by sharing what we have tasted, namely, God’s love. Steven Hawthorne notes that, “Worship fulfills God’s love. He loves people so vastly that He wills them to something better than greatness; He wants to bring them into an honored nearness to Him.” This is what I see in Isaiah. We see Isaiah worshipping God in all His glory and splendor and then God asks one of the most important mission centered questions ever in Isaiah 6:8, “Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for Us?” And I said, “Here am I. Send me!”
Abstract
According to World Constitutions Illustrated, the Moroccan constitution provides for supposed freedom of worship by stating in article 3 that, “Islam is the religion of the state, which guarantees to all the free exercise of beliefs.” What must be pointed out is that Morocco openly identifies Islam as being the state religion and therefore adopts Shari’ah Law as part of its civil laws that forbid “proselytizing”. Morocco is a country that is not an “open country” to various religions aside from Islam, despite what their Constitution and leading politicians claim. Furthermore, Morocco is currently 0.01% evangelized overall. It is in desperate need of evangelism. There are over 13 million people in Morocco that need to hear about Jesus Christ. That would be the equivalent of all of Illinois and Vermont being completely unreached. This paper will attempt to outline a strategy of beginning a church planting movement that reaches the rural Arab, Moroccan’s and more specifically, the Arabized-Berber ethnic group that are primarily farmers and small villagers, through practical means of farming techniques and livestock care that will establish relationships. In order to accomplish this, this paper will first attempt to give a brief background of the Arabized-Berbers by highlighting their history, culture, language and religion. Second, this paper will survey the work of current missionaries among them that explores the history of missions, the status of the church today and the strategies being employed. Finally, this paper will offer a proposal for a strategy to reach the Arabized-Berbers that involves prayer, financial support, partnering with indigenous churches, believers and other organizations and tent making skills that encourage self-support.
Background
History Around 788 A.D., one hundred and fifty years after the death of Muhammad, Arab Muslims continued their Conquests across Northern Africa until they reached the North Atlantic Ocean and began settling in what is now known as Morocco. Over the next seven hundred years, the Arab Muslim’s lived and expanded their borders of Morocco with virtually no threats from outside forces. It wasn’t until the 16th century that the people of Morocco began to feel the sting of outside regions trying to impose their will upon them in hostile takeovers of their land. The Sa’adi Monarchy, under Ahmed Al-Mansur, successfully repelled and defeated attempts to conquer their lands for almost two hundred years until Spain (their northern neighbors), in the very late 17th century invaded and effectively took over the northern parts of Morocco during the age of colonial expansion. Colonial expansion is almost synonymous with trade expansion. There was wealth to be made with colonial expansion and the rediscovery of previously forgotton or ignored land areas. It is through this trade culture that still runs deep within their nation that a viable church plant attempt may take hold within the rural villages. The trade industry provides an opportunity for bringing in food trades such as fish and equipment trade that brings in well pumps and farming tools. It is with such practical trade that consistent relationships can be formed and cultivated. The trade industry became so dominate in Morocco that France stepped in around 1912 because Morocco was losing its national identity and sovereignty and issued a “protectorate” which amounted to little more than French influence over previous Spanish conquest. The Moroccan’s ended the protectorate in 1956 which began its journey of self-national identity again. It was after this struggle for independence that the great city of Tangier and almost all of the Spanish possessions became under the control of what is now the current Moroccan government. In 1957, Sultan Muhammad V, began the process of organizing a new state under a constitutional government and gave himself the title of King. This country has had the same lineage of leadership under the Alaouite dynasty since the 16th century. Sultan Muhammad V is the current monarch’s grandfather. Since the political reforms that took place in the 1990’s, Morocco has had a moderately free press as long as the press does not challenge Islam or the monarchy directly. Upon the “Arab Spring” that has happened in the Middle East and into Morocco, the people of Morocco have become more direct and challenging in their desire for greater democracy in their country. This is a time that can be leveraged for the advancement of the Gospel as well. In many cases, bringing the Gospel of Jesus Christ is a new concept never heard before. Many in Morocco are open to new government, new policies and therefore may be open to new faiths (namely Christianity). Muhammad VI, the current monarch, has made some very small changes in the constitution in 2011 and some greater power within the parliament and the Prime Minister, but realistically the country is still ruled primarily by the monarchy. In late 2012, under new elections, the “Justice and Development” party took a majority win in Parliament and has become the nations first Islamic party to lead the Moroccan Government. This will only stall their desire to become a permanent party in the UN security counsel but they probably already know that the UN is not crazy about the idea of am Islamic led nation as a permanent seat so over the last two years the Moroccan government has been forming unlikely alliances with Iran.

Language
There are two official Moroccan languages. The first is Arab although, because of it’s Berber ethnicity mix, it also has a high population that speaks the multiple Burban dialects which include Tamazight (the second official language of Morocco), Tachelhit, and Tarefit. Furthermore, because of the French influence in the early part of the twentieth-century until 1957, French is the common language spoke for matters relating to diplomacy, business and government. This mix of dialects may actually work in the favor of attempting church plants and establishing initial relationships through trade because it may be easier to find willing missionaries already fluent in French than missionaries fluent in Arabic or Burban dialects. Also, many times, within nations that have multiple dialects, you naturally will have a multi-lingual population. This means that the process of partnering with local Christian organizations becomes vital to effective communication.
Culture
The vast majority of the Moroccan population consists of lower class Arab peasants. In order to make a livelihood enough to provide for a meager living, most of the peasants have relied on farming to sustain themselves and their families, with little extra in terms of farming for profit. Crops consist of barley, wheat and cereals (seemingly due to the arid nature of most of the country). Grains are a rugged crop and need far less maintenance than other crops such as fruits and vegetables that require much more regular available water. In area’s that do have this kind of water, they will expand their crops to include such fruits and vegetables, along with olives and such but proportionately, grains are their main crops. In the more rural parts of Morocco, peasants mostly raise livestock such as chickens, goats, and sheep that also gives them supplemental provisions such as eggs, milk, meat and butter. As mentioned previously, it is also through agriculture and livestock trading and care techniques that meaningful relationships can be established and built upon to soften their hearts to hear the gospel of Jesus Christ. Over the last one hundred years or so, many parts of Morocco have increasingly become far more industrialized and urban. Primarily, this is in areas around the coast of the Mediteranian Sea and therefore influenced by European culture and technology. In these areas of urbanization, we have seen a shift from the predominant Arab village life. The city dwellers (descending from the Moors) have two classes as well that consist of the lower class that live in the slums of the city and the higher class that live predominately in lavish villas. Despite this change, there are still two main types of groups among the Arab Moroccans. The first group, which is also the largest group of people are those living in the rural areas and predominately considered to be lower income level consisting of peasants and/or farmers. These are commonly known as “Arabized-Berbers”. Then, within the upper rural class you will have land owners, and nobles (that claim direct descendants to Mohammad). Almost all of the Moroccan Arabs are Muslim (99.89%) As Muslims they adhere to the teachings of Muhammad (the founder of Islam) and to their holy book, the Qur’an and their tradition, the Hadith Both the Qur’an and Hadith would be considered (almost) of equal importance to Muslims. Islam is currently the fastest growing forced religion in the world. In terms of belief, Muslims believe in one God and reject the Christian doctrine of the trinity and the deity of Jesus Christ based on their (mis)understanding of monotheism and “Unitarian Theism” (the belief in one God in one person) within their faith. The Qur’an teaches that God has sent messengers to every nation with Muhammad being the final prophet. Muslims believe that God gave Moses, David, Jesus and Muhammad special books but all have been distorted except the one given to Muhammad – namely the Qur’an, thereby making it the final authority to any Muslim. In practice, Muslims believe in five pillars of their religion which include: 1) There is no God but Allah. 2) Muslims are required to engage in prayer five times a day facing Mecca. 3) Performing a fast during their holy day of Ramadan. 4) Giving: Muslims are expected to give 2.5 % of their annual gain. 5) Muslims are expected to undergo a pilgrimage to Mecca once in their lifetime. In the early writings and early years of Islam, Muslims were tolerant of other monotheistic faiths such as Jews and Christians. This, more than likely had to do with the fact that Islam was not able to subdue these two giants of religion, however as Islam grew in numbers and influence, Muhammad’s writings became more antagonistic and defiant of Christianity and Jews. Toward the end of Muhammad’s life, he had finished his work and the completion of the full revelation of the Qur’an. It was at this point he writes in Surah 3:85) “If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the hereafter he will be in the ranks of those who have lost (all spiritual good).”
SURVEY OF MISSIONS WORK
Challenges
The Gospel has encountered great resistance in Morocco as a whole that has affected the overall success of reaching the more rural Arab Moroccans. Church planting must be done in secret. The Moroccan government will not recognize any church that is made up of Moroccan nationals and therefore it is necessary to establish “underground churches.” As mentioned previously, despite the fact that the Moroccan constitution claims to have religious freedom, Moroccan Christians undergo extreme persecution. In November 1993, Zmamda Mustapha, a convert to Christianity, was given a sentence of three years for simply handing out Christian literature. Also, in August 1995, Mehdi Ksara, an eighty-eight year old, was tried in their civil courts for “proselytism”. On September 12, 1995, Rachid Cohen, a Jewish Moroccan who was converted to Christianity was arrested. The charge was for being an “unauthorized guide”. When taken in for questioning, they eventually turned their questions to matters of his Christian faith, his association with foreigners, and supposed reports that he serves as a Christian evangelist. While incarcerated at Al Battaille prison in Fez, Cohen under went severe torture for as long as ten hours a day. Daily his interrogators burned him with cigarettes, electrocuted him with a low-voltage electric chair, beat him, sexually abused him, dunked him in feces and fed him scraps of bread. Eleven days later they released him because British Parliamentarians had made enquires about his situation.
Status of the Church/Known Believers According to Muslim (Shari’ah) law, Muslims who convert to Christianity can be put to death. This is perhaps the largest obstacle facing Missionaries in their attempt to reach Moroccan Arabs. Currently, there are only .09% Christians in all of Morocco. That is approximately 12,250 Christians of 13,622,000 total population. Furthermore, there is only .01% (1.362) that identify themselves as specifically Evangelical. Strictly speaking from a historical perspective, in terms of church plant progress, there seemed to be little progress made overall. According to the research conducted by the Joshua Project, they rate church planting at 1.1 (the lowest) out of a possible 3.2. Despite the bleak outlook presented, it must be pointed out that while it’s true that overall it has low percentage of evangelical outreach, over the last two years, there have been amazing growth among church planting organizations that have brought Morocco to a level three status on the GSEC (Global Status of Evangelical Christianity) progress indicator among the Arab Moroccan people group but they still hold all of the other people groups in Morocco as a level one.

Strategies As mentioned previously, there seems to be a recent growth in church planting success over the last two – three years. Perhaps one of the factors for this very recent success is that there are now new strategies being employed that were not available even five or ten years ago. There are three strategies that are being used now that seem to foster success (perhaps because some of them can be done in the privacy of someone’s home, where they can explore Christianity without fear of retribution). The first resource used would fall under Audio Recordings/ Radio Broadcasts. This can be a mix of technology based information that would include: “MegaVoice Audio Bible and Stories”, “Arabic Bibles Online”, “Global Recordings” and “Gospel Widgets” that can be downloaded to a computer. Radio signals can go where missionaries cannot go many times and offers not only a chance to hear the Gospel, but also fellowship for those who do not have many or any Christian converts near them. The second resource or strategy being used in recent years is Film & Video. There is no argument that films and video illicit emotional and cognitive responses in people that otherwise may not respond by other mediums. Again, much like the audio recordings, this can be shown in a variety of settings and requires little maintenance. One of the most well known examples of this is “The Jesus Film” that is viewed in Arabic. Other films that are less well known but has an equal impact on its audience would be “Gods Story,” “Magdalena” (by the Jesus Film Project) and “World Christian Videos”. The third and final resource being employed would be making the Word of God readily available to as many different types of people groups, social classes, literary levels, etc. Currently that are several resources available being used by missionaries in Morocco such as “World Scriptures” that offer over 200 translations of the Bible and another one like it called, “Bible in your language”. Other strategies being used besides the above mentioned resources are the actual church planting process. This is a process modeled after what Paul did in Acts. In Acts 13 through 21, the activities of Paul and his coworkers, establish the first church planting movement and demonstrates a church planting methodology that is flexible, financially lean and operates under a surprisingly brief timeline. Their work was taking place among very similar cultures and times to our own. Missionaries in Morocco have look to their methods to re-examine and revise the church planting models in use today, and especially to increase the expectations of what God can accomplish through His people as He builds His Church. For countries that are aggressively against the Gospel of Jesus Christ, such as Rome was and how the government of Morocco is today, planting churches in homes is a logical idea. Many missionary organizations are seeing the need for not only planting churches, but also working in partnership with the nationals there to handle the various tasks needed to establish local church plants.
PROPOSED STRATEGY
In the twenty-first century, it is not optional to consider missionary work in a cross-cultural setting, especially missionary work in a creative access country without developing a strategy for “success”. This success may look different depending on the goals of the missionary organization, however there are some fundamental goals, irregardless of the organization, that must be met if they plan on being remotely effective.
Strategy #1: Gaining Access into Morocco
It has been determined already that Morocco is a creative access country despite the fact that their constitution claims religious freedom. With this in mind, it is therefore necessary to gain access into Morocco and facilitate both long and short term stays within Morocco by the following means:
Prayer:
This may sound simplistic, however this is, without doubt, the single most important action that can be taken. Prayer only costs time and anyone can do it at any given time (1 Thess. 5:17) and therefore should be marked as the first strategy. Ideally, this action should be initiated immediately. There is a practical process that happens when developing a team of missionaries each and every time. When forming the team, there should be prayer about who will “go”. When developing a strategy, there should be prayer for he leadership to hear what the Spirit is saying in regards to strategy. When considering issues of various types of support, there should be prayer for God to soften the hearts of potential givers of this support. John Robb points out, “Aggressive, strategic prayer is an essential component in evangelizing unreached people groups for two reasons: 1)To bring obedience to Christ. 2) To send workers into the harvest.” One aspect of a consistent prayer life is spiritual warfare. Spiritual warfare must take place. Spiritual warfare is defined as “the struggle that Christians have to live faithful Christian lives in the face of onslaughts of spiritual powers of darkness.” For the missionary travelling to an unreached people such as the rural Arabized - Berbers, an understanding of the spiritual implications of Christians in Muslim territory and how to combat those spirits of darkness is absolutely essential.
Tent-making skills: Having a tent-making skill is “Christian lingo” for having a professional or technical skill that can be utilized in order to gain entrance into a creative access country. The strategy employed in this case, to reach the Arabized – Berbers, will be to send a mixed team of people skilled in livestock care and Agricultural techniques. These are the two most valuable skills needed to reach the rural Arabized – Berbers and therefore will be vital in creating long lasting, practical and meaningful relationships with them. Also, these skills will be the “official” reason given to the government when requesting access to their country since prosilityzing is illegal. In relation to agricultural and livestock skills, there would be a need for subsets of different skills such as mechanical skills to repair and upkeep of equipment, persons with an agricultural degree or experience in how weather, fertilizers, seed, feeding or breeding affect the growth of crops or the raising of animals in addition to other aspects of farming. Veterinarians or other medical related skills in the care of livestock would be some examples of tentmaking skills we would utilize. One factor to consider is that tentmaking missionaries are set up for success when they have high quality training and “linked with people in the field who have the necessary ministry skills to follow up on contacts that the tentmakers provide”. The “links” may be indigenous believers or missionaries. This brings forth the concept of “partnerships”. Lastly, tent-making in the twenty-first century (as Paul did in the first century) will establish Credibility. This will foster self-support among the churches that are planted and therefore decrease possible obstacles (1 Cor. 9:12 and 2 Cor. 6:3). Secondly, it will establish an identification among a wider range of social classes that may come across. Just as Paul was well educated and was able to relate to some of the upper class of Rome, he made it a point to do manual labor as well to identify with Rome’s larger population of lower class slaves and artisans (1 Cor. 9:19). Third, tent-making opens the door to modeling an example to be followed and reproduced (2 Thess. 3:8-9). He sets an example for lay evangelism (1 Thess. 5-8) that conveys the idea that converts to Christianity are to be full-time, unpaid evangelists to their own social circles that will win their neighbors, co-workers and friends (1 Cor. 7:17-24).
Bonding and Partnerships: The issue of bonding comes into play at this point. What is the best way for the missionary to bond with the host culture? Although it might be very intimidating for the new missionary initially, the most effective way for fast bonding to happen would be for the missionary to find a host home and family to accept him or her to stay with them. Language is much easier to learn when immersed in relationships in a home and personal setting. More ways for the new missionary to bond with the culture quickly is to consider only using local modes of public transportation and limiting personal belongings only to the bare necessities, thus minimizing the neediness of that missionary. Similarly, forming partnerships between the missionary organization and indigenous believers within the Arabized Berber communities will streamline the effort of bringing the Gospel to this people group. A successful partnership will allow the indigenous believers to “take the lead” as we provide support in ways they deem best to fit. The idea behind establishing a partnership is to yield greater fruit for those who pray, send, train, and go into the nations. This is a collaboration, not a competition of missionaries and indigenous believers.
Support
It is nearly impossible to raise up and establish a missionary team without financial support of any kind. There must be the costs of equipment, travel, sustenance, etc. Some of these expenses can be taken care of by the tent-making profession and other times it will be required to raise consistent, ongoing pledge support by individuals and local churches or missionary organizations. One advice that must be considered is to enter into the process with as low “overhead” as possible. Once established, the missionary can increase their financial profile but first impressions can also be last impressions as well.
Conclusion
In Conclusion, it is essential to understand that it is not an easy task to reach an unreached people group such as the Arabized – Berbers of Morocco, however the church is still called by God to do so. The Arabized – Berbers are only one of several people groups found in this Northern African region and a difficult people group to reach. While there is relative economic and political stability in Morocco as a whole, the Arab – Berbers do not see this in their day to day lives for the most part. In this research paper, the purpose in choosing to study the Arabized – Berbers of Morocco, over the larger groups that are nearby, such as the Arab – Moroccans, is to examine how to reach an unreached people group that has practically zero church plants in their region. To accomplish this, it will take an effort between young start-up non-profit organizations that can move easily and quickly, and the indigenous groups or organizations that understand the culture and surrounding religion that they are in constant contact with among the Arabized – Berbers. Also, outreach efforts will have to rely drastically on traditional missionary groups who are willing to invest their lives in the Berber regions over a long period of time, and the work of the local home churches that are planted will be essential as well. The church body will be the most important aspect of outreach. This does not exclude the church here in the West from being involved though, despite the fact that there is an attempt to plant churches that are self reliant for the most part. There is no absolute guarantee that our efforts will be completely successful. There is no claim to say that all missionaries will succeed in their efforts but there is a knowledge that success is manifested whenever the Scriptures are proclaimed. The Good News of the Gospel of Jesus Christ is effective and it mandates that we “go” forth.

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Ruchti, Jefri World Constitutions Illustrated: Morocco; Draft Text of the Constitution (Bulletin Oficial, 2011) http://www.sgg.gov.ma/BO/bulletin/FR/2011/BO_5956_Fr.pdf. (Accessed March 29, 2013)

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[ 1 ]. Piper, John Let the Nations be Glad: The Supremecy of God in Missions 2nd ed. (Grand Rapids: Baker, 2003) 18
[ 2 ]. Winter, Ralph D. and Hawthorne, Steven D. Perspectives on the World Christian Movement: A Reader, 4th ed.(Pasadena: William Carey Library, 2009) 52
[ 3 ]. Ruchti, Jefri World Constitutions Illustrated: Morocco; Draft Text of the Constitution. This translation is based on the French text published
in the Bulletin officiel, One Hundredth Year, No. 5952bis of 14 rejeb 1432 (17 June 2011), and the Errata to it published in the Bulletin officiel, One hundredth Year, No. 5956bis of 27 rejeb 1432 (30 June 2011), both made available at the web site of the Secretariat General of the Government of Morocco: http://www.sgg.gov.ma/BO/bulletin/FR/2011/bo5952F.pdf, and http://www.sgg.gov.ma/BO/bulletin/FR/2011/BO_5956_Fr.pdf. (Accessed March 29, 2013)
[ 4 ]. http://www.census.gov/2010census/data/ (Accessed 03/30/2013)
[ 5 ]. World Factbook (Website) https://www.cia.gov/library/publications/the-world-factbook/
[ 6 ]. Ibid.
[ 7 ]. World Factbook (Website) https://www.cia.gov/library/publications/the-world-factbook/geos/mo.html
[ 8 ]. Ibid.
[ 9 ]. Ibid.
[ 10 ]. Joshua Project (web site) http://www.joshuaproject.net/ (accessed April 4, 2013).
[ 11 ]. It must be noted that within the rural and city-dwelling Arabs, there is still found upper and lower class groups in each. They just “look” different.
[ 12 ]. Joshua Project (web site) http://www.joshuaproject.net/people-profile.php?peo3=13819&rog3=MO (accessed April 4 2013)
[ 13 ]. Ibid
[ 14 ]. Noebel, David Understanding The Times: The Collision of Today’s Compelling Worldviews; Revised 2nd Ed. (Manitou Springs: Summit Press, 2006) 51
[ 15 ]. Ibid. 52
[ 16 ]. Marshall, Paul Their Blood Cries Out: The Worldwide Tragedy of Modern Christians Who Are Dying For Their Faith (Dallas: Word Publishing, 1997) 48
[ 17 ]. Ibid. 49
[ 18 ]. Freedom in the World: The Annual Survey of Political Rights and Civil Liberties (New York: Freedom House, 1995), p. 91. Abdelfattah Armor, op. cit., p. 61; Impact, No. 6, January 1996, p.2. http://www.freedomhouse.org (accessed April 7, 2013)
[ 19 ]. Joshua Project (web site) http://www.joshuaproject.net/
[ 20 ]. http://www.peoplegroups.org (Accessed April 9, 2013) http://public.imb.org/globalresearch/Pages/ResearchData.aspx
[ 21 ]. http://www.megavoice.com/language/?e=ary
[ 22 ]. http://www.arabicbible.com
[ 23 ]. http://globalrecordings.net/en/langcode/ary (website accessed April 9, 2013)
[ 24 ]. http://jesusfilmmedia.org/video/1_8418-jf-0-0 (website accessed April 9, 2013)
[ 25 ]. http://www.gods-story.org/progress.htm (website accessed April 9, 2013)
[ 26 ]. http://jesusfilmmedia.org/video/1_8418-wl-0-0 (website accessed April 9, 2013)
[ 27 ]. http://www.worldchristianvideos.org/viewlang.php?code=ary (website accessed April 9, 2013)
[ 28 ]. http://worldscriptures.org/index-a-z-A.html (Accessed April 10, 2013)
[ 29 ]. http://www.usislam.org/missionaries/Missionaries%20Seek%20New%20Converts%20in%20Morocco%20and%20North%20Africa.htm (Accessed April 10, 2013)
[ 30 ]. Winter, Ralph D. and Hawthorne, Steven D. Perspectives on the World Christian Movement: A Reader, 4th ed.(Pasadena: William Carey Library, 2009) 168
[ 31 ]. Moreau, Scott, A., Corwin, Gary R., McGee, Gary B. Introducing World Missions: A Biblical, Historical, and Practical Survey (Grand Rapids: Baker Academics, 2004) 287-88
[ 32 ]. MissionFinder (website) www.mfinder.org/level2.htm) (Accessed April 12, 2013)
[ 33 ]. Ibid. 182
[ 34 ]. Winter, Ralph D. and Hawthorne, Steven D. Perspectives on the World Christian Movement: A Reader, 4th ed.(Pasadena: William Carey Library, 2009) 467-68
[ 35 ]. Ibid. 367
[ 36 ]. Ibid. 484-485
[ 37 ]. Arabized – Berbers make up about 135,00 people as opposed to the Arab – Moroccans that make up 13,000,000 according to the Joshua Project.