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Khadija, walks to her farm in Caotina (Morocco) with fresh grass to feed the animals.
After breakfast Naziha helps her mother with the cleaning of their home in Chefchaouen, Morocco.
Two girls wait with some other class mates for the opening of the school in a rural area close to Alaleich, Morocco.
Girls attend to a school class in a rural area close to Alalech, Morocco.
Farida prepares food in a kitchen without light nor current water close to Alaleich, Morocco.
Samira irons some sportswear in a textile factory in Tangier, Morocco.
Naziha gives sewing classes to other women in Chefchaouen, Morocco.
Samira stands for a portrait in Tangier, Morocco.
Two women carry fire wood on a donkey in a rural area close to Alalech, Morocco.
In 2003, the King of Morocco, Mohamed VI, granted all the rights to the Moroccan women after promulgating a legislative reform that eliminated all the discrimination forms that affected women. From that moment on, the personal status of the women became the new Family Code, known as the Mudawana, that created a legal environment to eradicate the discrimination that women suffered in delicate situations such as the obligation of being under the supervision of a male member from the family, or the obedience and submission to her husband wills without limitations.
The implementation of the Mudawana has taken place, but the process is slow and has to open cracks in a society that is not prepared to assume the equal gender rights. The concept is misunderstood and the barriers based on the patriarchal traditions and the stereotyped attitudes regarding the roles and responsibility in the family and society still prevail. It is almost incredible that 12 years after, the family code has not been widely implemented, that the women, mainly in rural areas, are ignorant about their rights. Rights that they have and they do not know how to access, because they are only given if requested.
This feature pretends to document the time of the revolution from the political and social thoughts that the Moroccan society is immerse in, as well as to deepen in the possibility that such a radical change in the law can change the mentality of a society that is not intellectually prepared for this reform. All of it through pictures of situations whose symbology demonstrates the true confrontation that stops this change from happening in Morocco.
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