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Journal articles on the topic 'Madagascar – Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Randriamihangy, Narindrarimanana Avisoa, Adamo Ben Allaoui, Freddie Raveloson, and Rondro Nirina Raharimanana. "Prevalence Du Tabagisme Et Profil Des Eleves Fumeurs Aux Lycees De Mahajanga I En 2014 (Madagascar)." European Scientific Journal, ESJ 12, no. 23 (August 29, 2016): 298. http://dx.doi.org/10.19044/esj.2016.v12n23p298.

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Introduction: Smoking is the most important cardiovascular risk factor among teenagers. Smoking often settles in adolescence and persists in adulthood. We aimed to determine the prevalence of smoking among high school students in Mahajanga I in 2014 and to describe their profile and attitudes toward smoking. Methods: This is an analytical epidemiological cross-sectional study conducted in six high schools in Mahajanga I during November and December in 2014. Results: Smoking prevalence was 6.6% and 36.82% of the students had smoked at least once in their lives. Furthermore, 64.22% started smoking by "tasting", 12.78% because of "influence" and 9.58% used tobacco as a fashion. Most (74.71%) of former smokers stopped smoking for fear of diseases; 40.86% due to the ban and 17.90% to lack of money. The half of active smokers was moderately to strongly addicted to nicotine. Tobacco price was rather reasonable, and even cheap for respectively 35% and 25% of students. Some factors were significantly related to tobacco consumption: male gender (p = 0.000), student’s entourage as close friend (p = 0.000), cousin (p = 0.000), brother (p = 0.000), uncle (p = 0.000), religious leader (p = 0.001), father (p = 0.002) and teacher (p = 0.005), being of age (p = 0.004) and ancestral religion (p = 0.036). Conclusion: Our findings were quite encouraging with a lower smoking prevalence than in other studies elsewhere. The determining factors of smoking found in this study confirm the crucial role of both education and people around the student.

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12

BERG, GERALD M. "Ancestors, Power and History in Madagascar. Edited by KAREN MIDDLETON. (Studies of Religion in Africa: Supplements to the Journal of Religion). Leiden, Boston and Cologne: Brill, 1999. Pp. xi+360. $94.50 (ISBN 90-04-11289-8)." Journal of African History 43, no. 2 (July 2002): 313–76. http://dx.doi.org/10.1017/s0021853702608291.

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13

Brouwer, Ruth Compton. "Book Review: Issues of Gender, Race, and Class in the Norwegian Missionary Society in Nineteenth-Century Norway and Madagascar, Gender, Race, and Religion: Nordic Missions, 1860–1940." International Bulletin of Missionary Research 28, no. 4 (October 2004): 182–83. http://dx.doi.org/10.1177/239693930402800416.

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14

Campbell, Gwyn. "Karen Middleton, ed. Ancestors, Power and History in Madagascar. Studies of Religion in Africa. Leiden: Brill, 1999. xi + 360 pp. Photographs. Figures. Maps. Tables. Index. No price reported. Cloth." African Studies Review 45, no. 1 (April 2002): 169–71. http://dx.doi.org/10.1017/s0002020600031656.

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15

Féron, Élise, and Velomahanina Tahinjanahary Razakamaharavo. "Religion, Churches, and Madagascar’s Recurring Conflict." Peace Review 31, no. 3 (July 3, 2019): 365–71. http://dx.doi.org/10.1080/10402659.2019.1735173.

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16

Giraudo, Cesare. "Liturgical Space in Madagascar." Studia Liturgica 24, no. 1 (March 1994): 96–108. http://dx.doi.org/10.1177/003932079402400110.

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17

Middleton, Karen, and John Mack. "Madagascar, Island of the Ancestors." Journal of Religion in Africa 20, no. 3 (October 1990): 295. http://dx.doi.org/10.2307/1580898.

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18

Middleton, Karen, and Gillian Feeley-Harnik. "A Green Estate: Restoring Independence in Madagascar." Journal of Religion in Africa 24, no. 2 (May 1994): 191. http://dx.doi.org/10.2307/1581334.

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19

Cole, Jennifer. "Sacrifice, Narratives and Experience in East Madagascar." Journal of Religion in Africa 27, no. 4 (November 1997): 401. http://dx.doi.org/10.2307/1581910.

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20

Nielssen, Hilde, and Karina Hestad Skeie. "Christian Revivalism and Political Imagination in Madagascar." Journal of Religion in Africa 44, no. 2 (May 21, 2014): 189–223. http://dx.doi.org/10.1163/15700666-12340004.

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AbstractThe point of departure for this paper is the particular role of Christian movements in Madagascar’s most recent political crisis. During the coup d’état in March 2009, ritual specialists from the Christian revival movementFifohazanawere called on to carry out an exorcism to cleanse the presidential palace of evil forces. This incident not only shows the significance of Christian revival movements within the Malagasy political landscape and society in general, but also indicates how Malagasy politics is imagined in spiritual terms. With its recurrent efforts to restore the nation-state, Malagasy national politics is impossible to understand without taking into account how thoroughly the Malagasy political imagination is infused with the cosmology and ontologies of power. This paper explores the ambivalent relationships between the various Christian movements and national politics in the light of history as well as through the recent transmutations of power, showing howFifohazanahave provided a site for the (re)production of the contemporary political imagination.

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21

Cole, Jennifer. "Sacrifice, Narratives and Experience in East Madagascar." Journal of Religion in Africa 27, no. 1-4 (1997): 401–25. http://dx.doi.org/10.1163/157006697x00216.

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22

Sigg, Michèle Miller. "Carrying Living Water for the Healing of God's People: Women Leaders in the Fifohazana Revival and the Reformed Church in Madagascar." Studies in World Christianity 20, no. 1 (April 2014): 19–38. http://dx.doi.org/10.3366/swc.2014.0069.

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For over one hundred years the Fifohazana Revival has played a key role in the spread of Christianity in Madagascar. The Fifohazana is an indigenous Christian movement that seeks to serve Malagasy society through the preaching of the Gospel and a holistic ministry of healing in community. This article summarises the findings of a study that explored the role of women leaders as holistic healers in the Fifohazana revival movement and the Reformed Church (FJKM) in Madagascar. Based on interviews with four women ministering in the Fifohazana or the Reformed Church, including a rising leader in the revival movement, this study highlights the importance of women leaders as radical disciples and subversive apostles in the Fifohazana revival movement and in the Reformed Church. As such, these women have been instrumental in bringing renewal into the church through the work of the Holy Spirit in the holistic healing ministry of the Fifohazana.

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23

Garan-Ranaivosoa, Lanto. "Journal de combat : Missionnaire à Madagascar." Social Sciences and Missions 23, no. 1 (2010): 149–50. http://dx.doi.org/10.1163/187489410x488576.

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24

Goldberg, Kathryn. "Sex and Salvation: Imagining the Future in Madagascar." Journal of Religion in Africa 41, no. 3 (2011): 315–16. http://dx.doi.org/10.1163/157006611x592304.

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25

Middleton, Karen, Finn Fuglestad, and Jarle Simensen. "Norwegian Missions in African History Vol. 2: Madagascar." Journal of Religion in Africa 22, no. 3 (August 1992): 273. http://dx.doi.org/10.2307/1580926.

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26

GAIDE, P. Gilles. "Responsabilités et rôle des laïcs dans l'Église à Madagascar." Questions Liturgiques/Studies in Liturgy 68, no. 2 (May 1, 1987): 115–22. http://dx.doi.org/10.2143/ql.68.2.2015163.

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27

Réjasse, Céline. "Vakirà Bara et baptême catholique. Un rituel inculturé à Madagascar." Revue de l'histoire des religions, no. 228 (March 1, 2011): 71–92. http://dx.doi.org/10.4000/rhr.7715.

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28

Desautels, Éric. "Book Review: Missionnaires et Églises en Afrique et à Madagascar." Studies in Religion/Sciences Religieuses 45, no. 4 (November 10, 2016): 616–18. http://dx.doi.org/10.1177/0008429816670319a.

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29

Cheza, Maurice. "Le Symposium des Conférences épiscopales d'Afrique et de Madagascar : le SCEAM." Revue théologique de Louvain 21, no. 4 (1990): 472–76. http://dx.doi.org/10.3406/thlou.1990.2467.

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30

Noiret, François. "THE FAITH IN TUNE: CHRISTIAN FOLK SONGS IN THE BETSILEO (MADAGASCAR)." Exchange 20, no. 1 (1991): 46–55. http://dx.doi.org/10.1163/157254391x00210.

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31

Rich, Cynthia Holder. "Book Review: Building God's Kingdom: Norwegian Missionaries in Highland Madagascar, 1866–1903." International Bulletin of Missionary Research 38, no. 1 (January 2014): 52. http://dx.doi.org/10.1177/239693931403800125.

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32

Halvorson, Britt. "Translating the Fifohazana (Awakening): The Politics of Healing and the Colonial Mission Legacy in African Christian Missionization." Journal of Religion in Africa 40, no. 4 (2010): 413–41. http://dx.doi.org/10.1163/157006610x545983.

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AbstractThis essay focuses on the evangelism of charismatic American Lutheran churches in Minneapolis/St. Paul by Merina Malagasy Lutheran pastors affiliated with the Fifohazana movement of Madagascar. By analyzing healing services led by one Malagasy revivalist, I argue that we may better understand how American Lutherans and Malagasy Lutherans are renegotiating the meaning of global Lutheranism while ‘reenchanting’ the body as a central interface of religious engagement. My main concern is to investigate how parallel framings of the healing services constitute a subtle traffic in representational forms that rework images of the global church.

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33

Cole, Jennifer. "The Love of Jesus Never Disappoints: Reconstituting Female Personhood in Urban Madagascar." Journal of Religion in Africa 42, no. 4 (2012): 384–407. http://dx.doi.org/10.1163/15700666-12341239.

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Abstract Drawing from extensive fieldwork in east Madagascar, this article examines the role of Pentecostal churches in assuaging gendered suffering among middle-aged women who have become vulnerable to social exclusion. It focuses particularly on two techniques that women use to manage their relationships with husbands and children: cultivated passivity and the creation of a relationship with Jesus through prayer and small acts of exchange. It argues that conversion and the practice of Pentecostal Christianity helps women less by changing their husband’s behavior than by offering them an alternative source of authority and a new set of practices through which to build valued personhood.

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34

Lambek, Michael, and Andrew Walsh. "The Imagined Community of the Antankarana: Identity, History, and Ritual in Northern Madagascar." Journal of Religion in Africa 27, no. 3 (August 1997): 308. http://dx.doi.org/10.2307/1581742.

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35

Predelli, Line Nyhagen. "Marriage in Norwegian Missionary Practice and Discourse in Norway and Madagascar, 1880-1910." Journal of Religion in Africa 31, no. 1 (February 2001): 4. http://dx.doi.org/10.2307/1581813.

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36

Nyhagen Predelli, Line. "Marriage in Norwegian Missionary Practice and Discourse in Norway and Madagascar, 1880-1910." Journal of Religion in Africa 31, no. 1 (2001): 4–48. http://dx.doi.org/10.1163/157006601x00022.

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AbstractThe article discusses marriage practice and discourse within the Lutheran Norwegian Missionary Society (NMS), mainly within the years 1880-1910. The focus is on NMS discourse and practice in Norway and in Madagascar. Through a close reading of missionary texts, the article offers an understanding of how marriage, gender, sexuality, race and class structured both mission practice and discourse, and how mission rules and regulations in this area were challenged and contested. Luther saw marriage as a calling from God, and defined specific roles for women and men within it. Mission practice and discourse shows that marriage provided women with opportunities for family life and work for the mission. For men, marriage could function as a source of upward social mobility and as a mechanism to control their sexuality. It also provided men with opportunities for family life and an assistant in mission work. Close studies of individuals within the mission reveal the importance of marriage, gender, sexuality, race and class to mission practice and discourse.

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37

Middleton, Karen, Arnold H. Price, and Charles T. Price. "Missionary to the Malagasy: The Madagascar Diary of the Reverend Charles T. Price, 1875-1877." Journal of Religion in Africa 21, no. 2 (May 1991): 185. http://dx.doi.org/10.2307/1580812.

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38

Holder Rich, Cynthia. "Spirits and the Spirit: the Ministry of Madagascar's Healing Shepherds." Religion and Theology 13, no. 1 (July 1, 2006): 54–71. http://dx.doi.org/10.1163/157430106778007662.

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39

Hair, P. E. H., and Francoise Raison-Jourde. "Bible et pouvoir a Madagascar au XIXe siecle: invention d'une identite chretienne et construction de l'Etat." Journal of Religion in Africa 24, no. 1 (February 1994): 91. http://dx.doi.org/10.2307/1581387.

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40

Rakotonirina, Rachel A. "Power and Knowledge in Mission Historiography: A Postcolonial Approach to Martyrological Texts on Madagascar 1837–1937." Studies in World Christianity 5, no. 2 (October 1999): 156–76. http://dx.doi.org/10.3366/swc.1999.5.2.156.

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41

Rakotonirina, Rachel A. "Power and Knowledge in Mission Historiography: A Postcolonial Approach to Martyrological Texts on Madagascar 1837–1937." Studies in World Christianity 5, Part_2 (January 1999): 156–76. http://dx.doi.org/10.3366/swc.1999.5.part_2.156.

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42

Middleton, Karen, and Maurice Bloch. "From Blessing to Violence. History and Ideology in the Circumcision Ritual of the Merina of Madagascar." Journal of Religion in Africa 20, no. 3 (October 1990): 293. http://dx.doi.org/10.2307/1580897.

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43

Walsh, Andrew, and Michael Lambek. "The Imagined Community of the Antankarana: Identity, History, and Ritual in Northern Madagascar1." Journal of Religion in Africa 27, no. 1-4 (1997): 308–33. http://dx.doi.org/10.1163/157006697x00162.

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44

Abeydeera, Ananda. "Encore Taprobane. Giovanni Battista Ramusio y voit Sumatra et Immanuel Kant Madagascar." Archipel 56, no. 1 (1998): 199–230. http://dx.doi.org/10.3406/arch.1998.3486.

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45

Réjasse, Céline. "Christianisme et droits de l’homme à Madagascar. Un siècle d’évangélisation dans la région Alaotra-Mangoro, publié sous la direction de Giulio Cipollone." Revue de l'histoire des religions, no. 228 (March 1, 2011): 147–50. http://dx.doi.org/10.4000/rhr.7761.

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46

DeAnda, Neomi. "Jennifer Cole, Sex and Salvation: Imagining the Future in Madagascar (Chicago, IL: The University of Chicago Press, 2010). xvi + 229 pp., $27.50 paperback." Pneuma 35, no. 2 (2013): 270–71. http://dx.doi.org/10.1163/15700747-12341324.

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47

Middleton, Karen. "MACK, John, Madagascar, Island of the Ancestors, London, British Museum Publications, 1986, 96 pp., 89 plates, £6.50, 0 7141 1580 0 paperback." Journal of Religion in Africa 20, no. 3 (1990): 295–96. http://dx.doi.org/10.1163/157006690x00286.

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48

Girard, Aurélien. "À l’angle de la Grande Maison. Les Lazaristes de Madagascar : correspondance avec Vincent de Paul (1648-1661), textes établis, introduits et annotés par Nivoelisoa Galibert." Revue de l'histoire des religions, no. 4 (December 1, 2009): 658–62. http://dx.doi.org/10.4000/rhr.7307.

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49

Hurel, Daniel-Odon. "Nivoelisoa Galibert (éd.), À l’angle de la Grande Maison. Les lazaristes de Madagascar : correspondance avec Vincent de Paul (1648-1661)." Archives de sciences sociales des religions, no. 142 (June 1, 2008): 191–321. http://dx.doi.org/10.4000/assr.15383.

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50

Aubert, Jean-Marie. "Malanjaona Rakotomalala, Sophie Blanchy, Françoise Raison-Jourde, Madagascar : les ancêtres au quotidien, usages sociaux du religieux sur les Hautes-Terres Malgaches." Archives de sciences sociales des religions, no. 120 (October 1, 2002): 63–126. http://dx.doi.org/10.4000/assr.648.

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