The vast body of primary and secondary works dedicated to the prison experience in Morocco since the late 1990’s alone calls for its examination within any particular study of contemporary Moroccan cultural productions. Though deeply rooted in the cultural and solidarity ties that still exist between France and Morocco since a large number of these testimonies are in French and were written and diffused with the assistance of French activists, a quick consideration of the evolution of the narration of the experience of incarceration in recent decades unfolds broader genealogies. Moroccan testimonial narratives share with literature from the African continent –whether Francophone or Anglophone– the obsession with jail. As is the case for prison narratives from Eastern Europe and the Arab world, Moroccan prison narratives spring from the wave of political change in recent years and are both part of and an alternative to unstitutionalized investigations into the country’s traumatic recent historical past. Finally, these narratives expose the injustices that inspired recent contest in the Arab world and the dynamics of hatred that animate current conflicts. This paper situates Moroccan prison narratives within this continuum while analyzing them as an expression of “postcolonialism” that seeks to “reorient ethical norms, turn power structures […] upside down, [and] refashion from below.” It focuses on extreme manifestations of repression and punishment as exposed in francophone testimonial narratives, especially texts dealing with the infamous secret prisons Bir Jdid and Tazmamart. It examines the significance of the voice of the former political prisoner and its occupation of the public space in light of actual and symbolic mechanisms put in place by the authoritarian regime to negate the dissident’s body. While keeping the analysis grounded in Morocco’s political and cultural histories, the paper uses various critical approaches –Michel Foucault’s analysis of the regicide and parricide’s punishment, Jean-François Lyotard’s notion of the “differend,” Derrida’s conceptualization of the radical “gift,” and John Beverley theorization of Latin American testimonio – to show how testimonial narratives in Morocco move from sites of survival and reconstruction of the mutilated body to sites of resistance in which demands for radical justice and democracy are articulated.