Jemaa el Fna is one of the symbols of the city since its foundation in the eleventh century, this traditional hotbed, lively and popular attracts over a million visitors a year
Destination any magic, the Djemaa el Fna square told through storytellers, dancers, its water sellers and snake charmers, Morocco’s history of yesterday and today while subjugating its visitors its charm which starts in the morning and still finds its climax in the evening. Another symbol of the ocher city, religious, one, the minaret of the nearby Koutoubia closely with the square, the medieval Moroccan columns written between the eleventh and fourteenth century refer to a Rahba Al Ksar, an esplanade situated palace in the vicinity of the Koutoubia. It would have publicly inflicted exemplary punishment from the twelfth century. The palace in question and certainly the Hajar al-Ksar built at the end of the eleventh century by the Almoravids and the ruins of which remain at the feet of the Koutoubia. Over the centuries, the urban space evolves, grows and shrinks imperceptibly instead. From the second half of the sixteenth century, the square is described by the Spanish author Marmol Carvajal as a cosmopolitan place where reigns already strong commercial activity. The current name of the Jemaa el Fna square appears only in the early seventeenth century in historical texts. The Sudanese historian Abderrahman Are Saadi, author of Tarikh Al Sudan provides the only plausible explanation. Saadian Sultan Ahmed Al Mansour would have projected the construction of a great and wonderful mosque on said site. Also we had given him the mosque name of bliss or tranquility (Jemaa el Hna). Then a plague epidemic decimated part of the population, including the king, and prevents the completion of the building. Therefore, the place was given the name instead of the destroyed mosque, likely explanation for the word “El Fna.” We can also say that Jemaa means “meeting place”. Thus, mosque and instead unite in the same function: a short-lived rally ….
In the early eighteenth century, the square is first mentioned in a chronicle as a show place, through the reference to halqa this sphere created between storyteller and audience. Beyond entertainment, the whole Moroccan society of the time that al-Youssi historian portrayed in its various components, ethnic and linguistic minorities, rural and urban. Flying over the centuries to 1921, when a Vizierial Mohamed El Mokri stopped for the first time offers the Jemaa el Fna ranking among sites to back up. Instead begins to take the present aspect: the buildings of the post and Morocco’s bank have just been built, several hotels and eateries are open around the place. But the promulgation of the Dahir prohibits any construction that would jeopardize the Jemaa el Fna identity. The architectural work of the place is to optimize the space inside, the idea being that the show is on the square. This is all the people that is the appeal of this legendary place. In 1985, the Marrakech medina and therefore the Jemaa el Fna which instead forms part are on the UNESCO list of world heritage. In May 2001, Djemaa el Fna is proclaimed Oral and Intangible Heritage of Humanity. Activities instead come from an ancestral tradition, constantly renewed, connected with the city. Also it is a unique testimony of a living tradition but threatened.