The traditional celebration of Eid El Adha in Morocco is going through a critical period, marked by a series of economic and social challenges. Factors such as the dramatic rise in prices of sheep and other essential commodities, in tandem with widespread inflation, have profoundly affected Moroccans’ preparation for and participation in this religious festival. At the heart of this crisis, the question of access to essential economic resources arises urgently. Many Moroccan households are finding it increasingly difficult to make ends meet, while the prices of sheep, essential for Eid El Adha rituals, have doubled in many regions. The control of intermediaries over sales markets has exacerbated this surge in prices, sparking indignation among citizens.
Over the years, the trend towards a reduced celebration of Eid has increased. The situation is now reaching a critical point; never before have so many citizens renounced this tradition. Despite the absence of exact figures, the feeling of a common crisis is palpable. “Even at the height of the drought, twenty or thirty years ago, when King Hassan II authorized the population not to sacrifice sheep, we did not have a comparable price surge,” recalls a source contacted by Maroc Diplomatique.
The question of this spectacular rise in prices remains without a clear answer. Responsibility appears diffused, prompting rigorous examination of the many contributing factors. Among these, the supply of livestock by the Green Morocco Plan (PMV) should make it possible to stabilize livestock prices. However, this initiative does not seem to have the potential to prevent the current livestock deficit. “Morocco, once self-sufficient, must now import sheep and cattle, which points to a failure of the PMV to achieve its objectives,” laments our interlocutor.
In addition to the agricultural crisis, another factor aggravating this rise in prices lies in the role of intermediaries. These agents, seeking to maximize their profits, impose substantial margins on the prices of sheep, making them unaffordable for the average citizen. The situation aroused strong indignation and a feeling of helplessness among the population. Poignant examples, such as that of “the women in Imouzzer, in Agadir, who mourned their inability to buy a sheep, illustrate the dismay of the most deprived families,” denounces the source. Before adding that this situation calls into question the need for strict regulation of this sector.
Faced with these obstacles, a fraction of the population, that of wealthy families, is adopting alternative methods to mark this holiday. Preferring to celebrate Eid on vacation away from home, these families see the acquisition of a sheep as a non-obligatory sunnah (tradition) that they can afford to ignore, discreetly distancing themselves from this practice.
This divergent phenomenon reveals an increased societal split. While some intensify their economic struggle, painfully trying to preserve tradition, others turn to new practices, perceived as less restrictive. Eid El Adha, once homogeneous in its celebration, is thus going through a transition which reflects a mosaic of Moroccan realities in transformation.
The symbolism of Eid El Adha has its roots in the act of faith and community. However, the current crisis exposes a fundamental question: how to preserve traditions in a context of economic fragility? For many citizens, the impossibility of sacrificing a sheep, beyond an economic situation, represents an identity and social crisis. The ability to continue this celebration now raises questions about social economic equity.
