I | 1912–1955 | sight sacralisation | • the recognition of the architectural, historical, and aesthetic values of the souks by the colonial authorities in the context of tourism promotion (connecting tourism with the cultural heritage protection policy) |
• souks become a tourist attraction |
• the transformation of marketplaces into places for occasional meetings between wealthy foreign tourists and locals |
II | 1956–early 1990s | bazardisation | • craftsmanship loses its importance and the business activity profile changes from trade and production to trade alone |
• the emergence of new commercial outlets in the areas of existing marketplaces and in other places, caused by the development of mass tourism |
• the trade function replaces the housing function in many parts of the medinas (proliferation of bazaars in areas visited by tourists) |
• the formation of commercial relations between tourists and sellers |
spatial dispersion | • the movement of production and repair workshops from the core of the souks to the outskirts of the medinas, away from the tourist routes |
bastardisation | • reorientation of the sales offer in connection with the development of low-budget tourism |
• an increase in the number of low-quality products at low prices, often made outside Morocco |
III | Late 1990s– 2014 | securitisation | • the establishment of the tourist police force, which increases the sense of security among tourists and prevents conflicts between sellers and tourists |
boutiquisation | • the emergence of stores with exclusive clothing and accessories due to the promotion of luxury tourism (designer shops with a reputation abroad are a must on shopping routes for wealthy tourists) |
aestheticization | • the paving and renovation of shop and workshop frontages, cleaning up of stalls, installation of visual identification signs as part of tourism and social projects |
• making traditional commercial and craft areas become, in the opinion of many tourists, nicer and friendlier |