Mohammed Isa Al Abbasi 
Once the French question is asked in Morocco, the objective approach is relatively hidden in favor of the emotional and emotional sensations; A bias towards this or that side, as a result of the association of the context of this language with the French colonial period, and the issue that the issue raises that is not integrated.
The French language, in the context of such a context, loses its linguistic, linguistic and epistemological framework, first and foremost, in order to become a comparison with the status of other languages, and it is displaced from the abstract scientific evaluation that deals with the language without a disorganized ideological bias, as a system of discourse based on linguistic signs that reflect the ideas of its original people and their visions towards the world, on the rest of the language of cultures Humanity is steadfast so far, which ruminate a huge human heritage at all civilizational levels.
Linguistic debate has been characterized in Morocco; I mean specifically the nature of the relationship with the French language, with a kind of excessive allergy, whether or not this. The more tightness of the linguistic market and its confinement at the expense of pluralism and openness with the forefront of a generally general national language, except for the discussion of the political dugutum and intolerable bias of a specific point of view, at the expense of more constructive, development and historical interpretations.
Within this context, the question of translation from French to Arabic is definitely falling, and it is entrenched in how it has become a standing tradition with it, which, throughout all these contracts, the Moroccans have made diligent translators of French texts in various fields of humanities; Especially philosophy and literary criticism, so that a group of pioneering names that influenced the reality of the cultural scene in its achievement has emerged since the seventies, as the first building blocks were placed on the level of formation of generations open with passion for the horizons of Western modernity, distinguished by a deep cosmic intellectual awareness: Abdul Kabeer Al -Khatibi, Muhammad Bennis, Abdul Salam Bin Abd Al -Ali, Muhammad Sabila, Salem Futt, Ibrahim Al -Khatib, Al -Masnawi, Ahmed Bou Hassan, Muhammad Al -Bakri, Ahmed Al -Madini, Muhammad Al -Wali, Muhammad Al -Omari, Saeed Benkrad, Hamid Al -Hamdani, Abdul -Kabir Al -Sharqawi, Lahcen Hamama, Khaled Al -Tuzani, Abdul Majeed Jahfa, Farid Al -Zahi, Ezz Al -Arab Al -Hakim Bennani, Muhammad Mashbal.
Thanks to these projects, through personal publications or contributing to the discussion of the pages of “Anfas” magazines, “pens”, “Horizons”, “Lamal”, “House of Wisdom”, “New Culture”, “Signs”, “Sal Studies”, the Moroccan reader, the usual, discovered on the texts of the Mashraqa, writings different from the familiar cultural approach, tanned by pens of great names in its fields: Jack Derrida, Louis Altosir, Michel Foucault, Lucian Goldman, Julian Grimas, Pierre Bardio, Julia Christieva, Roland Bart, Zevitan Todorov, Gerard Gennit, Reges Dupre, Roger Garoudi, Mikhail Bakhtin, George Lukac, Jean Cohen, Jorge Borges, Raymond …
In fact, this translation of French culture only affects the remains of shell shrapnel that are directed mainly and specifically to the Francophone tendency, and the stone of its angle of reference to the administrative state facilities and institutions to adopt the French language, and marginalize Arabic and Berber. Then beyond that, the linguistic policy regarding the teaching of modern science and knowledge in universities and higher institutes, despite the public opinion consistent with acknowledging the failure of the French language compared to English, and field analytical indicators support this.
In other words, the aspect of the translation connected to the French language, the lights of criticism may not be dominated by the same way and the intensity, as it happens about the first data, the basis of the permanent linguistic conflict, when knowledge is removed from the originality of awareness and human building, to the slopes of cultural domination, class control, colonial dependency and the lack of political decision independence.
Perhaps a problem and the subject of a critical debate becomes, when the translation process takes place from other languages such as English, German, Spanish and Portuguese, through the French medium, with which the interpretation of the original text takes into account the instead of taking into account direct communication, and what the adventure indicates according to the rejectionists, from the possibility of doubling the errors of interpretation, there is no significant guarantee regarding the fulfillment of the first translator of the meaning F abbreviation.
Of course, this issue, despite its aspect, remains a source of problems when bowing to the logic of the identity or identities of the meaning, and the necessity of breaking the totalitarian and unilateral perspectives.
The discussion of translation into French within the Moroccan space takes three main dimensions:
- The ideology of the language as a tool for control and authoritarian control;
- The personal project of the translator and the passion of one language, as an expression of the rest zone;
- The official project of translation according to its institutional dimensions, and the inevitability of linguistic pluralism.
The first sign remains a permanent debate. While the second, it is not presented here with the same impact, as mentioned earlier, because the obsession of translation refers more to bright aspects such as garbage, civilized dialogue, communication between humanity, the definition of human heritage, and other values of the gender of this very positive type. Therefore, the levels of criticism in front of this aspect decrease compared to the political employment data for choosing the French language as a present societal language, side by side, with the national language, and the system of criticism in this regard focuses on purely cognitive reviews, such as the quality or weakness of translation, the feasibility of the translator, the merit of translators, then the effects of their texts regarding the development of this or that field.
The silent, silent, implicit, lies in the necessity of the diligence of the translator in order to open up to the language of non -French and enrich its effect, so no one can deny the richness, wealth and depth of the heritage of French civilization, as it is one of the most ancient civilizations. Only the discussion is intense when transforming from the aesthetic cognitive horizon to ideological, and the exclusivity of the French language in the field of deliberation in order to develop the determinants of public policies, within a country of different identity.
The destination of the translator system, completely different from the various narrow political tendencies, so the imitation in Morocco at the translation level from the French is completely appointed, and it appears closer to the indications of the famous writer of Yassin: “French is a colonial spoil.”
According to my knowledge of the Moroccan cultural scene a long time ago, I almost assure that most of the translators who enriched the arena in their writings about the most prominent flags of France, and gradually they gave the translation portal as a result of referring to the subjects of their university theses or the requirements of their academic interests. Therefore, most of them consider a self -made composition summary, forced by the necessities of research and authorship to explore the depths of French theories, due to their leadership in the fields of criticism, philosophy and literature.
It was necessary to reaffirm, according to the occasion of this conversation, that the Maghreb of the sixties, seventies and eighties knew a strong elite that has accumulated thanks to its perseverance in the French translations, very important cognitive content.
As for the third reference, which refers to the issue of the official project of translation, the imperative of fertilization and fertility of the linguistic pluralism, it is the fate of an integrated societal project that presupposes the state’s possession of a deep intellectual vision, extending in time and space, puts the human being at the heart of its plans, directing the political and economic compass so that the required balance is not lost. Then the translation becomes a large national institution organized by a structurally organized by a comprehensive cultural policy, which opens constructive workshops, with the aim of opening a dialogue that does not stop with many languages, and consolidate a renaissance horizon for the development of man, structures, Salt, symbols, there is no renaissance and no presentation or a date that is only through the worlds Logistics and materialism in order to accomplish the required qualitative shift through the translation bridge and the creativity of translators. The work languages are numerous, and they are allegorically to the presence of specific languages, towards the purpose of establishing the foundations of a living and strong society in its various.
In the midst of this collective jurisprudence, within his linguistic interface, every translator works without a psychological knot; If you are, it is comfortable, comfortably on translating the texts of the foreign language that it is known to read and interpret it well, more than others, so that I do not say it improves it in writing and speaking, then he pours a tributary of his accomplishment with a thorough crucible, which also made it his colleagues inside the country, translators of other foreign languages, a core that stimulates the aspirations of progress and development.
In general, as a summary, it can be said that the field of translation in Morocco has more frequently recovered in recent decades, with the creations of texts of non -French languages, and if the tradition remains dominant regarding the titles issued and its exclusivity in the abundant share. This component remains immune to criticism that has focused on the penetration of the French language and the Francophone current on the state agencies and educational institutions at the expense of Arabic and Berber.
The second conclusion requires the inevitability of the collective workshops for translation, according to the community project that sets knowledge its first reference authority in order to develop and survive. A system sponsored by the public state trends, making it a laboratory to think about various societal issues, as well as answering it in a modern, serious, open language, expressing interests, tastes and capabilities, and presents before society and projects that enrich its collective production.
