Relevant bibliographies by topics / Madagascar – Religion

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Madagascar – Religion'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Madagascar – Religion"

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Skjortnes, Marianne. "Religion and Development." Mission Studies 31, no. 1 (February 26, 2014): 60–81. http://dx.doi.org/10.1163/15733831-12341309.

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Abstract Christian churches across the world have long engaged in humanitarian assistance and diaconal work. Diaconal action, understood as integral to the church’s mission in today’s world, is conditioned and challenged by concrete contexts. In order to be relevant, diakonia requires a careful reading of the contexts. This article presents life histories of three individuals who live in Madagascar. The stories relate how living in a world of poverty and need, humiliation and lack of safety provides many challenges relating to the fulfillment of needs and creating decent living conditions. The stories also tell of lives where many have met Christian individuals and institutions that give priority to the task of upholding human dignity. My aim has been to shed light on the meaning of diaconal work has for these young people and how new opportunities and challenges are creating new life stories and changes in their experience of human dignity. The objective has also been to describe the added value that religion and Christian organizations provide to the secular development project.
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Belrose-Huyghues, Vincent. "Pour une approche archéologique de la religion : le cas de Madagascar." Revue française d'histoire d'outre-mer 73, no. 270 (1986): 46–55. http://dx.doi.org/10.3406/outre.1986.2508.

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Skeie, Karina Hestad. "A Balancing Act: The Norwegian Lutheran Mission in French Colonial Madagascar." Itinerario 33, no. 2 (July 2009): 45–63. http://dx.doi.org/10.1017/s0165115300003090.

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The plural and particularised expressions of colonialism remain a central concern for post-colonial studies. This paper will discuss the role of the Norwegian Lutheran mission in colonial Madagascar in the late-nineteenth and early-twentieth centuries. The case of a Protestant mission from a small European country operating in a French colony provides an interesting opportunity to explore the implications of inter-European dynamics in colonial politics and the role of religion in the relationships between missionaries, colonial subjects, and colonial powers.
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Harper, Janice. "Gods and Ancestors: Society and Religion among the Forest Tribes of Madagascar. Jørgen Ruud." Journal of Anthropological Research 60, no. 2 (July 2004): 286–87. http://dx.doi.org/10.1086/jar.60.2.3630832.

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Legrip-Randriambelo, Olivia. "Esprits sexués et maux sexuels." Emulations - Revue de sciences sociales, no. 23 (December 11, 2017): 41–53. http://dx.doi.org/10.14428/emulations.023.004.

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Cet article propose une relecture de discours recueillis auprès de guérisseurs et de croyants, portant sur la religion à la lumière de la sexualité, peu évoquée à Madagascar (qu’elle soit factuelle ou symbolique, dans le cas d’alliance maritale Homme/entité). L’enquête de terrain permet de saisir les articulations entre religion et sexualité dans les salles de soins des devins-guérisseurs et montre comment les devins-guérisseurs, les croyants et/ou les malades rencontrés sur ce terrain de recherche mené dans la région betsileo, au Sud des Hautes Terres centrales de l’île, composent leurs discours sur la sexualité en contexte religieux et face à l’ethnologue. La sexualité rencontre le religieux à la fois par le biais d’alliances ou de filiation, comme cause de la consultation, ou encore, peut être passée sous silence, voire détournée par la plaisanterie.
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Tilghman, Laura M. "The Dead Are Dead/Ancestors Never Die: Migrants, Rural Linkages, and Religious Change in Northeastern Madagascar." Journal of Religion in Africa 48, no. 4 (February 14, 2020): 347–75. http://dx.doi.org/10.1163/15700666-12340147.

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Abstract This manuscript explores the dynamic between religion and rural-urban linkages in northeastern Madagascar. I find that church leaders have coalesced around two competing narratives of ancestors. Catholic churches see some types of migrant linkages (e.g., burial in the rural family tomb and participation in rural ancestral rituals) as being in line with Christian beliefs, while Protestant churches see these same activities as morally questionable or potentially satanic. To some degree Protestant migrants exert agency in the face of these religious teachings, and do not view their religion as an impediment to maintaining rural connections. However, quantitative analysis of rural-urban linkage behavior over a twelve-month period shows that Protestants have weaker rural ties compared to Catholics, even for behaviors that are not the focus of religious prohibitions. I offer several explanations for this finding. Protestant migrants are less motivated to invest in all types of rural linkages due to family conflicts after conversion, uncertainty about burial in the rural family tomb, reduced opportunities to develop affective ties with kin, and economic motivations to reduce rural demands on their urban wages.
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Grenham, Thomas G. "Reconstructing Christian Culture toward the Globalization of Gospel Vision: Identity, Empowerment, and Transformation in an African Context." Missiology: An International Review 31, no. 2 (April 2003): 223–38. http://dx.doi.org/10.1177/009182960303100206.

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This essay explores the cultural phenomenon of globalization ushered in through worldwide economic market expansions, international travel, technological advances, and rapid Internet communications. These transformations are influencing and changing not only cultures and individual nation-states; they are also impacting religious meaning and faith everywhere. By examining the case study of the Sakalava people of Madagascar, who practice an indigenous religion known as tromba spirit possession, we can learn how this specific cultural and religious context copes with external economic, political, cultural, and religious forces. The research also explains how Christianity needs to interact with the Sakalava religion in reconstructing the Sakalava culture and discovering gospel values already present and active. This has worldwide implications for a Christian mission of evangelization. The article concludes by outlining some consequences for Christian evangelization that attend to the local and the universal impact of the gospel vision.
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Rajakoba, Rabenantoandro. "Gay Denis, Les Bohra de Madagascar. Religion, commerce et échanges transnationaux dans la construction de l’identité ethnique." Études Océan Indien, no. 45 (December 1, 2010): 233–41. http://dx.doi.org/10.4000/oceanindien.930.

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Skjortnes. "Religion and Development: The Malagasy Lutheran Church as Development Actor - A Case Study of the Bara People of Madagascar." Journal of World Christianity 10, no. 2 (2020): 214. http://dx.doi.org/10.5325/jworlchri.10.2.0214.

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Reuter, Kim E., Tara A. Clarke, Marni LaFleur, Jonah Ratsimbazafy, Fabiola Holiniaina Kjeldgaard, Lucia Rodriguez, Toby Schaeffer, and Melissa S. Schaefer. "Exploring the Role of Wealth and Religion on the Ownership of Captive Lemurs in Madagascar Using Qualitative and Quantitative Data." Folia Primatologica 89, no. 1 (2018): 81–96. http://dx.doi.org/10.1159/000477400.

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Dissertations / Theses on the topic "Madagascar – Religion"

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Rasolondraibe, Seth Andriamanalina. "Le ministère de 'berger' dans les Églises protestantes de Madagascar (de la fin du XIXe siècle à nos jours) : Tensions et compromis entre mouvements de Réveil, institutions protestantes et religions traditionnelles." Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5026.

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Les mouvements de Réveil ou le "ministère des mpiandry" existe maintenant dans la plupart des Églises protestantes historiques de Madagascar, inspirant et influençant profondément leur vie et leurs ministères. Aujourd'hui, on peut dire avec certitude que toutes ces Églises sont plus ou moins touchées par les mouvements de Réveil. Néanmoins, ces mouvements ont toujours engendré des tensions et des conflits entre eux et ces institutions protestantes. Notre étude se propose d'examiner les différents aspects de ces conflits et de mettre en évidence les différents types de compromis auxquels ils ont abouti. Notre exposé comportera cinq parties. La première et la seconde consisteront essentiellement à planter les décors : dans quels contextes politique, socio-économique et religieux s'est effectuée la pénétration du protestantisme à Madagascar (1818). Et dans quel contexte, les mouvements de Réveil et le "ministère de berger" ont-ils émergé ? Ensuite (3ème et 4ème parties), à travers la vie et l'oeuvre des quatre initiateurs du Réveil, Rainisoalambo (1894), Ravelonjanahary (1926), Nenilava (1941) et Rakotozandry (1946), nous allons retracer le processus d'institutionnalisation du "ministère de berger". Enfin (5ème partie), l'analyse des actions et interactions entre les différents protagonistes nous permettra d'en déduire les différents compromis et d'en tirer une conclusion
The movements of Revival or the "ministry of mpiandry" exist now in most of the historic Protestant churches of Madagascar, inspiring and influencing profoundly their lives and their ministries. Today, we can say with certainty that all these churches are more or less touched by the movements of Revivals. Nevertheless, these movements always engendered tensions and conflits between them and these Protestant institutions. Our study suggests examining the various aspects of these conflicts and bringing to light the various types of compromise in which they ended. Our statement contains five chapters. The first one and the second one essentially consist in describing the context : in which political, socioeconomic and religious contexts was made the penetration of Protestantism in Madagascar (1818). And in which context, the movements of Revivals and the "ministry of shepherd" did appear ? Then (3rd and 4th parts), through the life and works of the four initiators of the Revivals, Rainisoalambo (1894), Ravelonjanahary (1926), Nenilava (1941) et Rakotozandry (1946), we describe the process of institutionalization of the "ministry of shepherd". Finally (5th part), thanks to the analysis of the actions and the interactions between the various protagonists, we can clarify the various compromises emerging from it and we draw a conclusion
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Cabrera, Reyes Heriberto Luis. "L'inculturation du "Système préventif" salésien à Madagascar : compréhension et évaluation du processus à Clairvaux." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24746/24746.pdf.

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Ratrimoarivony, Mialy Nirina. "La Lémurie, Terre des Esprits : les enjeux spatio-culturels d'une réappropriation de l'identité autochtone à Madagascar : étude sur des sites sacrés naturels de Kalanoro, Zazavavindrano et Vazimba." Bordeaux 3, 2009. http://www.theses.fr/2009BOR30065.

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L’esprit de la Lémurie prône le respect de la vie sous toutes ses manifestations : esprit, humain, nature. Ces valeurs prennent tout leur sens à travers les multiples sites sacrés naturels de Madagascar, domaines des Manankasina, esprits de la nature : les forêts et grottes des Kalanoro, les cours d’eau, lacs et sources des Zazavavindrano, les espaces aquatiques et terrestres des Vazimba, sont préservés par les tabous et régis par les rituels. Mais cette « terre des esprits » est aussi une « terre des ancêtres ». Les Manankasina entretiennent alors des relations avec leurs descendants Malagasy/Malgaches, et structurent les populations autochtones entre tompon-drano régisseurs de l’eau, et tompon-tany régisseurs des terres. Cette étude essaie de redéployer les repères spatio-culturels originels de la Matrie Malgache, et analyse leur évolution, face à des migrations coloniales centralisatrices et profanatrices. Elle précise le mode de fonctionnement du territoire autochtone, et favorise une méthodologie d’approche basée sur la tradition orale (mythes, contes, proverbes) et l’étude des rites et structures spirituelles, rattachés à l’espace naturel. C’est une étude comparative qui, en évoquant les particularités spatiales et humaines des anciens continents engloutis comme la Lémurie, suscite des réflexions sur les modes de préservation d’un fond culturel Gondwanien
The spirit of Lemuria is based on the respect of life under all its expressions : spirit, human, nature. In Madagascar, those values are best embodied by the natural sacred sites, territories of the Manankasina, spirits of the nature. The forest and caves of the Kalanoro, streams, lakes and springs of the Zazavavindrano, aquatic and ground spaces of the Vazimba, are then protected and governed by taboos and rituals. But this “land of the spirits” is also a “land of the ancestors”. The Manankasina, maintain relations with their descendants, the Malagasy people, and organize indigenous communities between tompon-drano, managers of the water, and tompon-tany, managers of the land. This study tries to redefine the spatial and cultural bases of the Malagasy Mother-Land, and analyses their evolution, facing centralist and profaner colonial migrations. It specifies the functioning of the indigenous territory, by using a methodology of approach based on oral tradition (myths, tales, proverbs) and the study of the rites and the spiritual structures, connected with the natural space. It is a comparative work which evokes ancient submerged continents as Lemuria, and arouses reflections about the preservation of a cultural foundation of Gondwana
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Robson, Benjamina. "Anthropologie historique des telo troky tesaka à Madagascar : des ordres statutaires aux communautés politico-religieuses contemporaines (17e-21e siècle)." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0176.

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La thèse propose une analyse du pouvoir « politico-religieux (Godelier 2007) » tesaka — à Vangaindrano, Sud-est de Madagascar — en y intégrant des considérations historiques et évolutives. Elle met en évidence la dialectique de la transformation de l’exercice du pouvoir politico-religieux depuis la fondation du royaume tesaka, probablement vers le 17e siècle, jusqu’à la création des trois communautés politico-religieuses contemporaines (les telo troky) en 1897, et à leur état de nos jours. L’objectif principal est de présenter les aspects à la fois permanents et dynamiques du système social tesaka en mettant en exergue l’étroite imbrication du politique et du religieux incarnée par l’héritier et détenteur des poteaux cultuels de sacrifice aux êtres sacrés invisibles (le pità hazomanga). Si pendant la période royale tesaka, seul le roi hérite des poteaux cultuels (les fatora) et détient l’exclusivité de l’exercice du pouvoir politico-religieux de pità hazomanga, l’émergence des telo troky conduit à l’édification des fatora et à l’apparition de pità hazomanga propres à chaque communauté. Dès lors, le culte de sacrifice aux êtres sacrés invisibles ( velatry) se présente comme l’élément stable du « noyau du processus rituel (Bloch 1997 [1992]) », révélateur de la résilience d’un système de croyances religieuses et applicable à tous les échelons des unités politico-rituelles locales (troky ou fatora, raza ou koboro, raibe raiky ou trañondonaky, lonaky ou traño raiky)
The thesis sheds light on "political-religious" tesaka power (Godelier 2007) — in Vangaindrano, South-Eastern Madagascar — by integrating historical and evolutionary considerations. It aims to be a tool for understanding the dialectic of the transformation of the exercise of politico-religious power since the foundation of the tesaka kingdom, likely to have occurred in the 17th century, until the creation of the three contemporary communities of politico-religious order (telo troky) in 1897, and their state nowadays. The main objective is to present the permanent and dynamic aspects of the tesaka social system by highlighting the close interweaving of the political and religious embodied by the keeper of sacrificial worship posts for the invisible sacred beings (pita hazomanga).If during the tesaka royal period, only the king inherits worship posts (fatora) and has the exclusivity of the exercise of the politico-religious power of pità hazomanga, the emergence of telo troky leads to the construction of the Fatora and the appearance of a pità hazomanga specific to each community. From then on, the sacrificial ceremony to the invisible sacred beings (velatry) presents itself as the stable element of the "core of the ritual process" (Bloch 1997 [1992]: 9), revealing the resilience of a system of religious beliefs, and applicable to all grades of local politico-ritual units (troky or fatora, raza or koboro, raibe raiky or trañondonaky, lonaky or traño raiky)
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Domoison, Patrice. "Insertions indiennes en sociétés créoles : Contribution à une approche anthropologique de groupes d'ascendance indienne de Martinique, de Guadeloupe et de Guyane." Antilles-Guyane, 2010. http://www.theses.fr/2010AGUY0328.

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La plupart des indianistes s'accordent à écrire que l'apport des immigrants indiens dans les colonies françaises de la Caraïbe a été globalement bénéfique dans l'économie des pays d'accueil. En effet, ces années d'immigration ont contribué à la relève de la culture de la canne à sucre et par extension à l'augmentation de la production sucrière. Cependant, les planteurs ont utilisé ces engagés indiens pour casser les revendications légitimes des nouveaux affranchis. Aujourd'hui, la participation indienne au développement de l'économie de la Martinique, de la Guadeloupe et de la Guyane n'a cessé de s'accroître contribuant à la promotion des nouvelles générations. Par conséquent ces descendants de travailleurs indiens jouent un rôle important dans l'activité économique de leur région notamment dans le secteur agricole et les transports. Cette évolution sociale se traduit par des effectifs croissants dans la fonction publique, les services marchands et les professions libérales. Aussi, l'urbanisation des originaires de l'Inde est une originalité. La diversification professionnelle a entraîné une nette amélioration du cadre de vie, ce qui correspond à une avancée notable dans l'échelle socioéconomique antillaise. Toutefois, malgré une intégration réussie, ces hommes ont jalousement conservé des éléments de leur patrimoine culturel, qui témoignent leur différence au sein du creuset culturel antillo-guyanais. Les différents rites majoritairement tamouls constituent un enrichissement pour notre société plurielle, en quête identitaire. La question du renouveau de pratiques religieuses hindoues en terre créole est légitime d'autant que l'évolution sociale des Indiens et l'acquisition de nouvelles connaissances participent naturellement à la promotion de cette philosophie millénaire. Pour conclure, on peut dire que la contribution des descendants d'engagés indiens à l'identification de la société créole est indéniable
Most ofthe experts agree to write that the Indian immigrants' contribution in the Caribbean French colonies has been a benefit on the whole in the economy ofthe welcoming countries. Indeed, these years of immigration have contributed to the improvement ofthe sugar cane culture an by extension to the increase of the sugar production. Nevertheless, the planters have used the engaged Indians to break up the legitimate claiming ofthe freed slaves. Today, the Indian participation to the Martinican, Guadeloupian and Guyanese economical development has kept on increasing contributing to the promotion ofnew generations. Conscuenthy, these Indians worked descents play an important part in the economical activity oftheir region mainly in the agricultural and transport fields. The effect ofthis social evolution is the increasing number ofthe workforce in the civil service, the marketing services and the liberal professions. The urbanization of people from India is original. The professional diversification has provoked a sharp improvement ofthe living environment, what corresponds to a remarkable increase on the west Indian socioeconomical scale. However, in spite ofa success full integration, these men have jealously conserved the elements oftheir cultural heritage, which testify their difference within the Indian and Guyanese melting-pot. The different rites, mainly tamij constitute an enrichment ofour plural society, locking for identity. The question ofthe renewal ofthe hindu religions practices in creoles lands is legitimate. The Indian social evolution and the fact that they acquired new knowledge naturally participate to the promotion ofthat millennial philosophy. As a conclusion, we may say that engaged Indians descents' contribution to the creoles society identification i undeniable
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Legrip, Olivia. "(Dé)loger le mal : spatialité et pratiques religieuses de guérison en région betsileo (Madagascar)." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO22017/document.

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L’objectif de cette thèse est de saisir les modalités et les logiques d’agencements des pratiques religieuses de guérison en région betsileo, dans les Hautes Terres centrales de Madagascar. Dans ce contexte, les rituels de soin sont le fait des devins-guérisseurs et des possédés par des esprits d’ancêtres familiaux, royaux et/ou aux esprits de la nature, mais également des exorcistes laïcs du mouvement de Réveil protestant luthérien (fifohazana), apparu dans le village betsileo de Soatanàna en 1894. Cette recherche a principalement été menée dans la capitale régionale, Fianarantsoa, et ses environs. Il est alors question, par le biais des acteurs du champ religio-thérapeutique (les guérisseurs et leurs malades), de comprendre comment les soins se juxtaposent malgré la tenue de discours imperméables les uns aux les autres. Les itinéraires thérapeutiques mènent les malades dans les salles de soin du domicile des devins-guérisseurs, les salles d’accueil du mouvement de Réveil, les lieux de culte publics (dans la ville de Fianarantsoa et dans les forêts environnantes), les étals des herboristes des marchés urbains, ou encore les hôpitaux et dispensaires. Ainsi, la dimension centrale du territoire religieux apparaîtra comme centrale dans ces logiques de cumulations, en région betsileo, à Madagascar, mais aussi dans les Églises protestantes malgaches de l’étranger (FPMA). En ce sens, le rapport au religio-thérapeutique se construit dans un espace mondialisé et négocie avec les codes de la biomédecine
The aim of this thesis is to understand the modalities and the logics of arrangements in religious healing practices in Betsileo region, in the central highlands of Madagascar. In this context, the ritual treatments are offered by soothsayers-healers and possessed by family ancestors, royal ancestors and/or spirits of the nature, but also the exorcists of the lutheran protestant movement of Revival (fifohazana), who appeared in the Betsileo village of Soatanàna, in 1894. This research was principally conducted in the regional capital, Fianarantsoa, and its surroundings. This study aims, by examining religio-therapeutic process, to investigate the juxtaposition of healing methods in spite of impervious discourses. Therapeutic itineraries lead patients to treatment rooms in soothsayers-healers’ homes, to reception rooms of the Revival movement, to public places of worship (in the city of Fianarantsoa and surrounding forest areas), to herbalist market stalls in urban areas, or tohospitals and dispensaries. Thus, the central dimension of religious territoriality appears as central to these cumulative logics in the Betsileo region, in Madagascar, but also in Malagasy Protestant Church abroad (FPMA). In this sense, the relation to religious-therapeutic is constructed in a globalized world and is negociated with the codes of biomedicine
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Vololona, Marie Fidèle. "Urbanisme et disparités sociales à Fianarantsoa. Contribution à l'étude de l'espace urbain à Madagascar." Thesis, Paris, INALCO, 2020. http://www.theses.fr/2020INAL0025.

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L’espace urbain de Fianarantsoa, sur les Hautes Terres centrales sud de Madagascar, a été modelé dans un milieu physique contrasté caractérisé, entre autres, par un relief accidenté, un climat tropical d’altitude, une hydrographie assez abondante. Les géosymboles changent suivant les périodes, mais ceux ayant une connotation de disparités sociales sont omniprésents. Pendant le « royaume de Madagascar », époque où cette ville est née (1830), ses fondateurs ont voulu créer une réplique de la ville de Tananarive. Fianarantsoa a été ainsi bâti suivant la stratification altitudinale selon la hiérarchie sociale ou les fonctions. Sous la colonisation, la Nouvelle ville, attribuée aux Européens, est caractérisée par un plan géométrique, un espace aéré, tandis que les Malgaches vivaient dans la Ville indigène. Actuellement, Fianarantsoa est devenue une ville multifonctionnelle, dans laquelle prévalent édifices religieux, rizières, cultures de bas-fond et sur tanety, et quelques quartiers à plan géométrique. Cependant, ceux qui sont désorganisés prédominent. Ce sont des géosymboles dénotant la prédominance de la religion chrétienne, des activités rurales dans la ville. Par ailleurs, les inégalités sociales y règnent
The urban area of Fianarantsoa, on South Central Highland of Madagascar, has been shaped in a physical space that is contrasted by a ragged relief, an altitude tropical climate, a quite abundant hydrography. Geosymbols change according to period, but those having a connotation of social disparities are omnipresent. During Malagasy Kingdom, period where that city was born (1830), its founders wanted to replicate the city of Antananarivo, Fianarantsoa has been built in accordance with altitudinal stratification as per the social hierarchy or functions. During colonisation, the new city, attributed to Europeans, is characterized by a geometric plan, airy space, while Malagasy people live in indigenous city. Currently, Fianarantsoa becomes a multifunctional city in which prevail religious buildings, rice fields, shallow farming and tanety farming; some neighborhoods with geometric plan, however deorganized ones, predominate. Geosymbols indicate predominance of christian religion, rural activities in the city, in addition social differences prevail
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Cabrera, Reyes Heriberto Luis. "L'inculturation du "Système préventif" salésien à Madagascar : compréhension et évaluation du processus à Clairvaux /." 2007. http://www.theses.ulaval.ca/2007/24746/24746.pdf.

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Razafindrakoto, Georges Andrianoelina. "Old testament texts in Malagasy contexts: an analysis of the use of the old testament in three religious contexts in Madagascar." Thesis, 2006. http://hdl.handle.net/10500/2009.

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The Old Testament, which is one of the first books in the Malagasy language, plays an important role in the religious and cultural life of most people in Madagascar, for instance in an increasing tendency to use Old Testament texts in Malagasy religious contexts, which is noticeable both within and outside mainstream Christianity. The first such case illustrating this trend within the Church is the Malagasy Roman Catholic Church's (MRCC's) application of certain texts in the famadihana (turning of the dead), a custom reflecting traditional Malagasy practices in their strongest form. Almost all the Malagasy churches from their beginning have unsuccessfully attempted to abolish it. Therefore, the MRCC decided to base it on biblical texts and incorporated it in her liturgy in order to make it a Christian celebration. Among the texts used here are: Genesis 49: 33-50: 13; Exodus 13: 19 and Exodus 20: 12. The second case is the Malagasy Lutheran Church's (MLC's) employment of Old Testament texts to create certain items for Nenilava (Tall mother), the founder of the revival movement of Ankaramalaza, who was acknowledged by this Church and the members of this movement as a prophetess and priestess. To demonstrate these roles, and at the same time to confirm her consecration, the MLC and the `children of Ankaramalaza' made for her a priestly robe modelled on the high priest's garments described in Exodus 28 and a silver crown related to Deuteronomy 28. The use of the Old Testament outside the Church is illustrated by the third case, investigating traditio-practitioners' applications of Old Testament texts in their religious practices. Examples include: 1) Exodus 3:1-3; Leviticus 14: 1-8; Jeremiah 8: 22, used in traditional healing; 2) Exodus 3: 5b; Job 33: 6a; Psalm 121: 8a, employed as religious slogans; 3) Leviticus 1-6, applied in traditional sacrifices and offerings; and 4) Psalm 113: 5-6; Genesis 2: 18, 22, employed as references for morality. This project, which describes and analyses how and why the Old Testament is used by different people, Christian and traditionalist, in Malagasy religious contexts, is aimed at developing an interpretive model based on these three cases. More specifically, it seeks to show how the Old Testament can be interpreted and used in contemporary Madagascar/Africa.
Biblical and Ancient studies
D. Th (Old Testament)
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10

Roger, Rafanomezantsoa. "The contribution of Rainisoalambo (1844-1904), the father of revivals, to the indigenization of the Protestant churches in Madagascar : a historical perspective." Thesis, 2004. http://hdl.handle.net/10413/2599.

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This research aims to carry out a historical analysis of "the contribution of Rainisoalambo, the father of revivals, to the indigenization of the Protestant churches in Madagascar" and also to enrich the field of historical research for the Church in Madagascar. The revival movement is rooted in the Protestant Church history, so this research is intended to study the concept of indigenization through the preaching, sermons and teachings of Rainisoalambo. There are two main Protestant churches in Madagascar: the Reformed Church (FJKM) and the Lutheran (FLM). The revival found within these churches inspired me to think about the power behind the Church growth in my country. Rainisoalambo contextualized the Gospel. He used indigenization as a strategy and its principles as a source of vitality for the Malagasy Protestant churches. He did not teach a new doctrine either. He helped the people of God to express their faith in Malagasy culture. In the 20th century, the revival movement shifted from the perception of mass conversion and dramatic social changes to the revitalization of God's people. Therefore, the fundamental question is: "What is the major contribution of Rainisoalambo as the father of revivals, to the indigenization of the Protestant churches in Madagascar?" My hypothesis is that the revival of Rainisoalambo made a major contribution to the indigenization of churches in Madagascar. Since "indigenization" is mainly the key word to be understood for this research, this study adopts a theoretical framework, which is informed by concept of cultural translation and phenomenological approach. Since this research uses a historical perspective, it is important to practice the historical methodology: data collection for primary and secondary sources, potential oral interviews, criticism of data through assessing the genuineness of information sources and the presentation of information in accurate and readable form. The analytical approach is adopted in this theoretical framework. In spite of times, the majority of data collected will be enough to accomplish this work.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
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Books on the topic "Madagascar – Religion"

1

Rahamefy, Adolphe. Sectes et crises religieuses à Madagascar. Paris: Karthala, 2007.

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Rahamefy, Adolphe. Sectes et crises religieuses à Madagascar. Paris: Karthala, 2007.

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Estrade, Jean-Marie. Aïna-- la vie: Mission, culture et développement à Madagascar. Paris: L'Harmattan, 1996.

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1792-1863, Griffiths David, ed. David Griffiths and the missionary "History of Madagascar". Leiden: Brill, 2012.

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Ruud, Jørgen. Gods and ancestors: Society and religion among the forest tribes in Madagascar. Oslo: Solum Forlag, 2002.

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The weight of the past: Living with history in Mahajanga, Madagascar. New York: Palgrave Macmillan, 2002.

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Ancestral encounters in highland Madagascar: Material signs and traces of the dead. New York: Cambridge University Press, 2014.

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Robert, Jaovelo-Dzao. Mythes, rites et transes à Madagascar: Angano, joro et tromba, Sakalava. Antananarivo, Madagascar: Editions Ambozontany, 1996.

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Robert, Jaovelo-Dzao. Mythes, rites et transes à Madagascar: Angano, joro et tromba Sakalava. Antananarivo, Madagascar: Ed. Ambozontany Analamahitsy, 1996.

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Indigenous Christianity in Madagascar: The power to heal in community. New York: Peter Lang, 2011.

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Book chapters on the topic "Madagascar – Religion"

1

Lambek, Michael. "Interminable Disputes in Northwest Madagascar." In Religion in Disputes, 1–18. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137318343_1.

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Weigert, Stephen L. "Madagascar: The 1947–48 Rebellion." In Traditional Religion and Guerrilla Warfare in Modern Africa, 9–21. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230371354_2.

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Seifert, Horst S. H. "Tierproduktion und Tierhygiene im Spannungsfeld zwischen Ethnologie, Religion, Ökologie und Wirtschaftlichkeit." In Madagaskar, 137–43. Basel: Birkhäuser Basel, 1992. http://dx.doi.org/10.1007/978-3-0348-6407-7_8.

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Halvorson, Britt. "When God Is a Moral Accountant: Requests and Dilemmas of Accountability in US Medical Relief in Madagascar." In The Request and the Gift in Religious and Humanitarian Endeavors, 65–92. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54244-7_4.

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Rosnes, Ellen Vea. "Secular and Religious Literacies." In The Norwegian Mission’s Literacy Work in Colonial and Independent Madagascar, 111–32. Routledge, 2018. http://dx.doi.org/10.4324/9781315184326-7.

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Walker, Iain. "From the Origins." In Islands in a Cosmopolitan Sea, 23–48. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190071301.003.0002.

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Chapter two begins by providing an overview of the prehistory and early history of the western Indian Ocean, setting the Comoros in the wider context. It then goes on to discuss various hypotheses regarding the first settlement of the islands, based on the archaeology of the islands, the nearby African coast and Madagascar. Genetic analysis and archaeological findings confirm the contributions of Arab, Austronesian and African settlers to the local population. The basic social structures of the islands’ people are discussed, matrilineality and the development of religious practices following the arrival of Islam, drawing on both oral traditions and archaeological evidence. It looks at how the islands were incorporated into wider trading systems and, with the arrival of Shirazis, a regional cultural complex.
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ANDRIANAIVOARIVONY, RAFOLO. "THE CONSTRUCTION OF THE STATE OF MADAGASCAR IN THE NINETEENTH CENTURY: ARCHAEOLOGY OF THE RELIGIOUS LEGITIMACY." In New Developments in Asian Studies, 285–301. Routledge, 2013. http://dx.doi.org/10.4324/9780203039199-14.

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