Title: Practice in Diaconal Work and Mission of the Christian Church in Vondrozo Context in Madagascar
Author: Kotobesoa
Publisher: Digni, Arbins gate 11, 0253 Oslo Norway – www.digni.no
Facilitated by: NMS – Use Your Talents Institutional Development Project
Design: The KIT – Ivar Oftedal and Kjell Inge Torgersen
Completition date: May 11, 2023
ISBN: 978-82-93052-16-6
Complete, unchanged text can be copied and distributed without permission from the publisher.
PRACTICE IN DIACONAL WORK AND MISSION OF THE CHRISTIAN CHURCH IN VONDROZO CONTEXT IN MADAGASCAR
Glossary or key words
AMBALAVELO: attack of a bad spirit or evil on the young
AMPANJAKA: Big–house chief
DAHALO: criminal who uses guns and new arms
FADY: taboo
FIFOHAZANA: renewal movement within the Protestant churches
FAHASIVY: ninth personage in the traditional belief of the Sahafatra; mediator between human beings and the gods
FANANGE: blood-brothers; a Malagasy pledge
FATRANGE: system of education and basis of the kobontany structure
HALATRY: a soft attack without violence
KOBONTANY: head leadership of each clan in the Sahafatra
KOKOLAMPO: a bad spirit which directly attacks somebody and causes mental illness
LONAKY: also the big house
MALASO: criminal who uses traditional materials in attacks
MPIANDRY: Shepherd: one ministry within the Malagasy Protestant churches
MPISIKIDY: diviner who use traditional divination
OMBIASA: traditional faith healer in Vondrozo
TAFIKA: surprise and violent attack of the «dahalo»
TAMPIM-BARAVARANA: surprise and violent attack accompanied by a total blockage, practiced by the «dahalo»
TODY: retribution from the ancestors, according to the Sahafatra belief
TRANOBE: Big house grand-maison
TROKY: belly, but used to describe the lineage and becoming part of the «fatrange»
TSINY: blame from the ancestors
SAMPY: idol
VILANIBE: literally cooking pot, but used to define the second hierarchical step in the Sahafatra
VILANIBE RAIKY: ora cooking pot; the same as Vilanibe
During the last ‘Use Your Talents’ workshop, in December 2019 at Antsirabe, Mr. Sigurd Haus asked me to write about our project dealing with road renovation and our struggle against the insecurity challenges faced by the people of Vondrozo. Since that workshop, I have thought about how to articulate it. I was unsure of the methodology which I would use to write it as it is not the same as research; it seemed more like a report. I therefore decided to choose this topic which I will try to talk about:
«Use Your Talents» – Practice in diaconal work and mission of the christian church in Vondrozo context.
In this paper, I will try to show the diaconal mission work of the Church in a poverty situation. This means how the church faces the real life situations of people, within the Vondrozo context. In this paper, I will try to show how the church is challenged to embark ever anew on a journey of re-examining itself in a changing context; I try also to show this in light of theology and praxis, which compels us to contextualize and practice theology in real life with people. This paper is not research, such as writing a book as a student at university. No, this is an exploration of the pastoral work in the area where I work. For me, this is sharing my experience as a disciple of Jesus. Therefore, I try to show our involvement in the life of people: How do we face the real life issues of the people who live in difficulty and poverty within the mission of the Church? This paper is divided into three parts. In the first part, I explain about the Vondrozo people and their social organization. Secondly, I try to explain the social impact of Christianity in the district of Vondrozo. Thirdly, I will show how we ‘use your talents’ practically in diaconal work and the mission in the Vondrozo context. I will end with some suggestions and a brief message.
PART ONE
THE VONDROZO PEOPLE AND THEIR SOCIAL ORGANIZATION
1.1 THE PEOPLE OF VONDROZO
There is no literature directly related to the inhabitants in the district of Vondrozo. In pre-colonial times, the region was largely avoided by potential conquerors because Merina State, the dominant power, deemed it very dangerous and difficult to control. This means that most of the tales from this period were based on hearsay, rather than
actual experience. Local missionaries and explorers simply traveled from Fort Merina and were often escorted to avoid bandits and rebels endemic to the region1
After the French conquest and the prolonged unrest involved in the pacification, the region became of low concern, as there was no commercial interest. Therefore, no detailed reports were published on this area. The name of the inhabitants who live in Vondrozo is Sahafatra, and they are made up of 26 ethnic groups who all have different origins and customs. This means they bring their culture from the region they come from. The term Sahafatra does not have a single clear definition, because there was an evolution in each period. It is important to understand the historical development of the term in order to fully appreciate the current meaning of Sahafatra. The first recorded mention of Sahafatra was made by Leguevel de Lacombe in his book «Voyage à Madagascar et aux iles Comores (1823-30)», published in Paris in 1840. According to him, the ‘Chaffattes’ (Sahafatra) were wild inhabitants, pitifully dressed, living in dilapidated huts, with unfavorable cultures in the hills. Most of his account concerning his arrival involves his interaction with the inhabitants. His white features and his horse were strange to the inhabitants. He was constantly afraid for his life. His journey to visit the Merina countryside was an attempt to classify the religion. In this case, the Merina crew who had advanced with him from the Madiorano mountain repelled the Sahafatra warriors. Two other Merina military expeditions succeeded in establishing military posts and capturing slaves. Despite these attempts at colonization, the inhabitants of Sahafatra held their independence. This effective resistance to the power of the Merina State, which existed for 170 years, demonstrates a form of political organization coherent enough to regroup and coordinate forces in the region 2 . Currently, the inhabitants of Sahafatra are still largely unknown in academic circles in Madagascar, even in the South-East region. Especially at the national level, they seem completely insignificant. So who are the people of Sahafatra? In general, it appears that the inhabitants within this geographical setting are made up of groups of very different ethnic origins. These do not mix but have precise boundaries and distinct traditions. This can be seen in the recurring internal conflict and the absence of urban concentration. In general, the land of Sahafatra is constituted by royal houses, with disparate collective groups claiming various origins. This prevented the colonial administrators any means to govern and manage their policy. They consider themselves to have independence as an encapsulated people. «They are not like the Bara, Tanala, Betsileo, Antaimoro, Antaisaka, Antaifasy, or Zafisoro. They do not have a very
1 Oliver Woolley, Earth-Shakers of Sahafatra : Authority, Fertility, and the Cult of Nature in Southeast Madagascar Thesis submitted for the Degree of Ph.D., Department of Anthropology, London School of Economics and Political Science, University of London, 1998, p.39
2 Oliver Woolley, Earth-Shakers of Sahafatra : Authority, Fertility, and the Cult of Nature in Southeast Madagascar Thesis submitted for the Degree of Ph.D., Department of Anthropology, London School of Economics and Political Science, University of London, 1998, p.39
high degree of municipal organization, display remarkable consistency in lifestyle and cultural value. They still keep the tradition to avoid total identical confusions.» 3
Distribution of clan groups by each municipality of the 26 clans of Vondrozo District:
No. Commune rural Clans
1 Vondrozo (1) Masitafika et (2) Antevongo
2 Vohimary (3) Antesozo ; (4) Zafinivola ;(5) Anterakitra ; (6) Vohitsidy,(7) Andramareo
3 Antokonala (7) Andramareo (8) Antemagnara,
4 Anandravy (9) Antsaretry
5 Mahatsinjo (10) Voholakatra
6 Ambodirano (10) Voholakatra
7 Andoharano (10) Vohilakatra
8 Iamota (11) Hova
9 Manambidala (12) Antsoro et (13) Lohanosy
10 Mahazoarivo (14) Antevatobe
11 Ambohimana (14) Antevatobe
12 Karianga (15) Antemahatsinjo
13 Evato (16 Hovalahy, (17) Antema
14 Moroteza (18) Sambohara, (19) Samiaritry, (20) Saharangotry
15 Vohibreka (21) Antebetona, (21) Anterenagna
16 Mahavelo (23) Anterenagna, et (24) Fagnoloa
17 Manato (25) Antetsimatry,
18 Andakana (26) Antagnalambolo 3
1.3 THE AUTHORITY ORGANIZATION AND STRUCTURE IN THE VONDROZO
1.3.1 STRUCTURE OF THE HOUSEHOLD / HOUSEHOLD AS A BIG HOUSE
In this section, I will highlight the traditional authority system in the «Sahafatra». I show their traditional organization which will allow us to gain an idea of how to establish advocacy practices in the «Sahafatra» society.
Steps Name of the hierarchy Leader of each hierarchy
Top Earth-shaker (Kobontany) Kobontany
Middle One Belly (trokyraiky) Vilanibe
Low Big House (Tranobe) Minder or Fertile (Lonaky)
Basic Household (Tranoraiky) Father (ray)
As mentioned above, the Sahafatra people consist of a collection of about 26 clans. Each clan forms an independent entity; no clan is subordinate to any other clan, each clan is self-governing. The Big-House responsible for different Vilanibe is called «kobontany» or Earth-Shaker. This means that each clan in the Sahafatra has a different «kobontany», and the authority in each clan is essentially the same.
The Sahafatra is not one clan; it is a name by agreement to unite the confederation. The Sahafatra do not have a common chief, like the Antanala and other clans, but the 26 clans each have a noble head, called Kobontany. The role of the noble head, is a «priest» or also «King», who shares his authority with a native big house leader chief 4 We find that religion and the social life of the people cannot be separated. This is why Evans-Pritchard declared that the functions of religion are essential to the survival of the individual and society5 .
In summary, the Sahafatra society depends on patriarchal organization and confederations assembled in the different groups. They have different noble leaders, but are united. The traditional organization of the community retains an important place in social life. The Kobontany is appointed head of a clan. He is responsible for social organization, and occupants of the clan while at the same time being head of the «Tranobe», which is the central seat of each village. This is very essential in their structure and in their religion. The Big-House, or «Tranobe», includes ampanjaka housing, surrounding meet-
ing room, prayer room and traditional blessing, and reception of administrative authorities. We also find the various events marking social life are held within the «Tranobe», such as worship ceremonies, funerals, circumcision, and weddings. This means that the whole organization depends on their religion. Consequently, the village community is not separate from religion and is indivisible, because the ampanjaka (Big-House chief) is simultaneously head of the family’s clan and religion. The term «fatrange» defines their educational system and guides family expansion.
1.3.2 THE ROLE OF THE TERM AND THE «FATRANGE» SYSTEM
The term «fatrange» is used to describe the social order of the Sahafatra people. They use the term «fatrange» to describe their native town (fatrangen’ny tanàna) which is marked by the presence of a sacred place which has sacred stones and sacred wood (fikitra, fatora, na hazomanga). In each town, there are places located in the center of the village which are reserved for different traditional ceremonies. Sometimes they are also used for meetings, high court or other community arrangements in the village. This space is located to the east of the «tranobe» which is a large free area, and in the middle of that place stands a sacred stone with foundation posts planted in the ground. This public place is call «fatrange» and is reserved for offering rites. This symbolises the ancestors
taking possession of the ground when they came to build their «tranobe» and the houses around. The «tranobe» is the head house of the extended family that unites the various elements mentioned above as well as the ancestral habits and customs.
The term «fatrange» also includes the following: ancestor Tomb (fasan-drazana), ancestor rice fields (tanimbarin-drazana) or ancestral plots reserved for the construction of a house, as well as all the properties belonging to the ancestors (gold, silver). The term «fatrange» is used to show the importance of family lineage as well as the importance of heritage and ancestral goods, such as ancestral tombs, ancestral rice fields, ancestral lands where houses are built for descendants of the lineage. The «fatrange» is a demarcated, collective, indivisible ancestral heritage, with use rights which are transferable. Each male from the lineage has the right to inherit the «fatrange». Heritage therefore remains indivisible and available for future generations.
The principle of «fatrange» was created so that the descendants of a lineage can, on the one hand, have access to land capital for their subsistence, and on the other hand, maintain the descendants assembled around the ancestral heritage and thus minimize family dispersing. The role of the «fatrange» system thus perpetuates community identity. Only male descendants recognized by the community are entitled to «fatrange». Over several generations, the shares available on common ancestral heritages are considerably reduced. An important mythical character for the Sahafatra is the «Fahasivy». This character is believed to be a lord savior of the people who protects the family. He is also a mediator between the people and god (Zanahary). This term can be understood to be the same as the ancestors, but it is called Fahasivy if there is believed to be a curse, while it is called the ancestors if there is help and protection against the curse. Each lineage community has nine (fahasivy) characters in common6 .
Thus, the people of Sahafatra believe the ancestors, deceased parents, and family members continue to have a benevolent relationship with life. This is because the deceased are credited with special abilities according to their beliefs. They believe that the spirits of the dead are not dead7. Their beliefs centre on the support of the human community through obtaining positive help (the spirit world includes: ancestors, deities, the symbolic word, blessing, curse, and zanahary). Harmony must be permanent. The term «fatrange» is very important as it defines unification in ancestral lineage. The term «fatrange» has a broad meaning and concerns many areas of community life, such as heritage, religion, identity, lineage, inheritance. The operating secret of Sahafatra community is the term
«fatrange». The person who does not have «fatrange» is the same as a person without a permit or identification in Sahafatra society. Because of this, all of the Sahafatra people accept and respect the importance of their «fatrange», which includes what each member is required to contribute. Even if a lot of money is needed to complete what is put to their charge, they have to pay it. Each member of the «fatrange» community must pay their share. Somebody who can not pay their own share in the «fatrange» will be excommunicated from the community. When somebody has been excommunicated from the community, no Sahafatra will accept him as a member of the community. This is how people are made to do what their fatrange requires, and how involvement is organised.
For this reason, it is easier to tell the Sahafatra people to do something in the name of «tranobe», concerning their «fatrange», than to ask them to do something in the name of the state. In my experiece, things coming from the state, if the idea is not the same as Sahafatra ideas, is nothing for them. The terms «fatrange» and «tranobe» have strong impact on the lives of the Sahafatra. In my point of view, developing this area must be done with an understanding of this part of their lifestyle. This bring us to the impact of the Christian religion on the Vondrozo people.
SECOND PART
THE CHRISTIAN RELIGION AND ITS SOCIAL IMPACT ON VONDROZO DISTRICT
2.1 THE CHRISTIAN RELIGION
2.1.1 SURVEY OF VONDROZO’S CHRISTIAN MEMBERS
The total population of the District of Vondrozo is 163,3978 . People who practice the traditional religion: 82 percent, Christian 18 percent. This means there are 29,730 Christians total in the district, including the different denominations. There are nine Christian denominations: Lutheran, Roman Catholic, FJKM, Jesosy Mamonjy, Rhema, Ensemble de Dieu, Adventiste, Apokalipsy, and Jehovah’s Witness. Islam is not really seen here9 . This shows us that the Christians are much smaller in number than the people who practice traditional religion. The survey does not show the influence of religion in the social life of the people, especially how closely their culture and traditional religion are linked. Each tribe or clan in Vondrozo has their own priest in their traditional religion. They receive their idols (sampy) from the Antemoro, Antanala and Bara tribes.
2.1.2 THE HISTORY OF VONDROZO CHRISTIANITY
The Lutheran Mission came to Vondrozo area in 1894, to Vohitsidy, and founded the Lutheran Church at Vondrozo at 1918. The Catholic Mission came to Karianga in 1913 and to Vondrozo 1915. This means that Christian culture come to Vondrozo over one hundred years ago10 . The Adventist Church in Vondrozo was founded on the eve of 1985. It was first opened in Masomboay CR Mahatsinjo. The families who led this denomination were working in Mananjary before they returned to Masomboay, which was their native town. It had not been successful in Masomboay, which is why they transferred to Vondrozo city. For the natives of Vondrozo, not many people accepted to become members of the Adventist church. Seventy percent of the members of this church were people from Vohipeno and Manakara, most of them operators of gems and gold mining in Vondrozo11. There is a Malagasy Church, Jesosy Mamonjy. The Jesosy Mamonjy Church in Madagascar is a Pentecostal church which was founded by Rev. Rah, created by Mounir Aziz Daoud in 1963. They first established in Vondrozo in 1996. Sixty people have been baptized in the District of Vondrozo. There are five places of worship (Mahatsinjo, Manambidala, Vohimary, Ampataka and Vondrozo) and there is also worship in the home of Pastor Rajonanirina. The Rehma and Assemblies of God and the Apocalypse were founded here in Vondrozo District around 2006. FJKM was founded in 2005. The Lutheran churches, which are the oldest here, have had revival since 1894, which Rainisoalambo had started. After that, Kidisioky who lived in Vangaindrano, started a revival movement and Rongo Joelson brought it to Vondrozo in 1941. Healing ministry in the Malagasy Lutheran Church was carried out almost exclusively by the Shepherd Ministry of the revival movement. The Shepherd Ministry came into being in 1894, following the awakening of Dada Rainisoalambo. He was also the founder of the Toby ministry 12 . A toby is a place where healing takes place in the context of a caring community. The Fifohazana Movement has progressed in Vondrozo and has impact the social life of the people in Vondrozo. The Christian church have a Toby ministry, founded in Miarinarivo CR Andoharano and in Vohibe CR Karianga, Loharano CR Mahatsinjo, and Mandritsara CR Antokonala. The latest one is the Toby Soavina CR Iamota.
The Toby ministry helps people when they have health problems, especially mental health. In fact, it has now spread to the Roman Catholic churches as well.13 According to the belief of the Sahafatra, sorcery can be affected either through the use of charms or by spirit possession (as in homeopathic magic). Both forms of sorcery are feared, even by
10 Gabriel Nakkestad, Volomaintson’Andriamanitra (Antananarivo:TPFLM, 1967), p. 153-158.
11 Ralson Enquête, 20 Janvier 2016
12 A toby is a camp, a village set apart, where healing is the preoccupation of all the inhabitants. But it is only a camp; it aims at helping dysfunctional people resume normal life in society.
13 Peri Rasolondraibe, Healing Ministry in Madagascar, (MN Luther Seminary:Word & World,1989), p. 344
Christians, as they are capable of inflicting great damage on people, both physically and mentally 14 . When people see the impact of sorcery, they go to the Church leader and the church leader sends them to the Tobys. This is a way that the Christian churches have impact on people’s social life.
2.1.3 CHRISTIAN BELIEFS’ IMPACT IN THE SOCIETY
The Protestant churches of Vondrozo are deeply graced with a large and growing group of trained lay leaders in the «mpiandry» or Shepherd. This is the healing ministry of the Protestants churches from the revival movement within the Lutheran Church, this movement was growing in Vondrozo especially developed the Shepherd Ministry and Healing. He felt that proclamation of the gospel of Jesus Christ should not be divorced from the demonstration of Christ’s power to heal. Being a good organizer, he trained his followers to be healers. In this area, most of the Christians are involved in the work of the Shepherd ministry 15 . Most of the people of Vondrozo think that Christians have specially power to win over all the power of bad spirits and kokolampo16 ; even over the «tsiny» and the «tody», and «taboo»17. Fifty percent of Christian members in the Malagasy Lutheran church are fruit of the work of Fifohazana who use Shepherd Ministry and Healing within the Lutheran church. It has now spread to the different denominations, such as Roman Catholic and FJKM, which are member of FFKM as well. When people are attacked by kokolampo and Ambalavelona18 , which is a kind of mental illness, they go to the Shepherd. Currently, the cases of Ambalavelona have increased in Madagascar, according to the Minister of Health and the Minister of Education. Paul Rabary, who is the Minister of Education, said that there is no medical solution, so he said that all of the student who were being attacked by it should go to the Christian Church19 . This influences people’s ideas concerning the Christian religion. Some people think that the Christian religion brings liberation from all kinds of bondage. They see it in the Shepherd Ministry and Healing practices. Traditional religion shows bondage to the people, because they have taboos (Fady). The bad spirits also use bondage, because all those who use and are possessed of it are forbidden to eat pork and chicken meat, and sometimes they are forbidden to eat rice. This shows us the bondage for someone who believes and serves the bad spirit, which is called «tromba»,. Liberation is given by Jesus to the people who believe Him. It is not abstract in the Shepherd Ministry. So nowadays, each small local church has their own Shepherd ministry. This helps the people in society.
14 Peri Rasolondraibe, Ibid. 330-334;
2.1.4 CHRISTIAN FAITH AND SOCIAL IMPACT
The Christian churches have a responsibility to their societies. According to Per Lønning, the church should know their mission. The faith of the Church has to be lived out in active response to the challenges of every age and place. It speaks to personal and social situations, including situations of injustice, of violation of human dignity and of the degradation of creation. For example, when Christians confess that God is creator of all, they recognize the goodness of creation and commit themselves to care for the well-being of humanity and for all that God has made. When Christians confess Christ crucified and risen, they commit themselves to be witnesses of the paschal mystery in word and action 20
According to Bosch, to be disciples of Jesus is to practice the will of God, and salvation concerns the whole life of the human being. The Biblical perspective on the poor is not only spiritual, but also there are those whose identity is defined by their social situation of abject poverty, oppression and powerlessness. 21 Their poverty is obviously material and economic and is the direct result of structural oppression and injustice. Basically, the Mission of the Church must be to change society from selfish to responsible; from individualistic to a community spirit. The future orientation of the Christian church here at Vondrozo, which is preached through service in acts of worship, becomes more comprehensive and more radical, until it reaches out as an absolute statement of penitence in the human heart. This causes the community of believers and the universe as a whole to be deconstructed and reconstructed. If the church is to make a contribution to the economic reconstruction of society, we have to regain the original understanding of how this worldly dimension should be22 . If Christians think they are called to preach the good news, then they must seriously get involved in the struggle against poverty. They cannot preach the good news from the pulpit while not being connected, attached to, and most importantly, touched by the suffering of those living in poverty and their social circle23 . They have to find out how the people in Vondrozo experience their living conditions and what they themselves see as solutions to their problems. The service of the Church has to be given to those who suffer violence and injustice24 . How can the mission be practiced in the Vondrozo context, especially with road problems and insecurity which terrify the people?
20 Per Lønning, Democratie et Direction d’Eglise in Position Lutheriennes N0 1(Janv-Mars 1997), 63
21
22
23
24 ibid p 67.
3.1 SETTING: PROBLEMS OF VONDROZO
3.1.1 ROAD PROBLEM OF VONDROZO
As early as 1897, the French colonial administration organized the first lines of communication. The plan did not develop until 1901 under the impulse of General Gallieni, which was furthered with the establishment of the S.M.O.T.I.G. «Public Works Man-power Service of General Interest». This was a kind of forced labor imposed on the Malagasy for the construction of roads, tunnels and railways. A labor compulsory system was instituted in 1928 25
In 2014, official statistics showed that only 10% of the roads traced were in good condition, 28% in average condition and 64% in poor condition. The yearly arrival of the rains has caused ongoing degradation, while maintenance resources remain very limited. Despite this deplorable situation, the Malagasy government devotes only 8% of its budget to infrastructure. The European Union, the World Bank and the African Development Bank have come to the rescue to improve road infrastructure on the Big Island, but that does not prevent the country’s road network from constantly deteriorating. The weakening road conditions on the Big Island is an ongoing process. This weakening is explained by several factors. In addition to the dilapidated Malagasy roads and lack of maintenance, there are the consequences of natural disasters, such as cyclones and floods. There are national roads that are in poor condition, among others. The secondary roads are almost impassable, as the mud is heavy, slowing down anyone who tries to use them.
Residents of Vondrozo can be described as living constantly with bad roads, so that Vondrozo is isolated due to the poor road conditions. Vondrozo District is a district in the west corner of the Region Atsimo Atsinanana. The area is covered by 650km of trails connecting the 18 communes of the Vondrozo District, but vehicles must move slowly, even 4x4s are not fast. Among the roads is the RN 27, linking Farafangana-Vondrozo-Ihosy. On the 27th National Highway, for example, a 66 km section during the dry season currently requires a six-hour drive with a 4x4 car. Vondrozo is a productive and rich country because it has minerals, such as gold, crystals, beryl, etc. Other export products include coffee and rice. However, due to poor road conditions, these results have not been reflected in the city’s prosperity. There is a lot of harm caused by the road problems, even healthwise, because many patients die on the road. 26 How can the Christians help to solve this problem?
3.1.2 INSECURITY PROBLEM IN VONDROZO
A typical problem in all eighteen rural communes in the District of Vondrozo is the theft of oxen, which is done in most cases by «halatry 27 » and «tafika»28 , and thieves sometimes opt for an organized attack.
«Halatry» consists of a soft attack without violence. The thief executes his attack in a discreet manner with flexibility and speed in the middle of the night; that is to say, at the convenient hours when people sleep deeply between 11 pm and 2 am. The thief can practice this method when the herd is placed far from the owner. «Tafika» or «tampim-baravarana» is a surprise and violent attack accompanied by a total blockage of villagers’ road access, and by the obstruction of doors and windows. Generally, the robbery takes place while family members are chatting and dining together at home, that is, between 7 p.m. and 10 p.m. They practice this method for herds placed right in front of the owner’s house.
Organized attacks: This kind of theft is generally committed in fields, pastures, parks or other places when the herd of oxen returns to the village, that is to say around 4 p.m. to 6 p.m. Sometimes a concerted violent attack is made if the herd of oxen is accompanied by the guardian or owner, or for semi-wild and difficult to capture animals. Method of the organized attack: The execution of the theft is carried out by the association of several people and with the carrying of apparent weapons to make the owner anxious. In this section, we deal with organized attacks. In this case, there is a sponsor who plays a role in planning the theft; and then the «mpisikidy» which predicts a favorable date for the theft. This day is a sacred day for them, so they have high morale, and they don’t fear death. They know how to sow terror. «Dahalo» robbers always support a magician in order to have self-confidence, which is important for success in a fight. The receiver is ready to hide the loot when the stolen oxen arrive at the indicated location. Finally, the person who has to do the money laundering is always ready to facilitate liquidation. In this case, thieves adopt the following strategy: they divide into three groups, the first of which collects stolen animals by any means. Then, the second group, called avant-garde, takes on the role of scout, to act as guide for them. The avant-garde is placed at the head of the herd of oxen with weapons, because they are afraid of being surrounded by the owner with the people. Finally, the third group, or rear guard, neutralizes possible pursuers. The latter group generally holds the deadliest weapons, such as rifles, Kalashnikovs, and is therefore well armed.
Around the year 2014, this phenomenon became more and more deadly. This involved an increase in «Dahalo»29 acts which ravaged several villages in the district. Nowadays, the attacks of the bandits are no longer by surprise as before. Now the bandits attack the villagers after having warned about the date and the day, and they come in a group carrying apparent weapons day or at night to take by force the oxen of the villagers. More specifically, the diviner gives recommendations to be followed to the letter: departure time, time of entry into the village, where to enter and the direction of withdrawal30
The malaso (cattle thieves), never forget to consult a diviner (also known as ambiasa or ombiasy) before going out on a raid. Consequently, the primary school director of Moroteza died in an attack. Some people lost their riches, and the secondary school director of Ambohimana was killed. Therefore, all of the service providers are horrified, such as education and health service. It creates big problem for the people of Vondrozo because it not only causes insecurity for the farmers, it also brings problems for the whole community. What is the response of the Christian church when facing problems?
3.2 THE ADVOCACY AND LOBBYING OF VONDROZO’S CHURCH LEADERS
3.2.1 THE MEANING OF ADVOCACY AND LOBBYING
Advocacy means taking action to create change. Advocates organize themselves to take steps to tackle an issue. They help to give people ways to speak out about things that negatively affect them. Advocacy has been described as «speaking truth to power». Advocacy includes many different types of activities. It can mean researching new solutions, creating coalitions of like-minded people, public campaigning to raise awareness and much more. The aim of advocacy is to create change, and it can be used to create change anywhere in the world on any issue of social inequality. If improvement is possible and it will benefit a group of people, then there is a chance that advocacy will work. It is generally defined as arguing in favor of a cause or idea, whether it is environmental protection, minority rights, or the myriad of other issues that affect people every day. There is no limit to the amount of advocacy a person or organization can do (such as a nonprofit)31.
What Is Lobbying? Lobbying can generally be defined as any attempt to influence a politician or public official on an issue. Lobbying is further broken down into Direct lobbying : Any attempt to influence new or existing legislation via communication with a member of the legislative body or other government representative who has a say in the legislation; Grassroots lobbying: Asking the general public to contact their legislator
and/or mobilizing the public around a legislative issue. Organizations, such as nonprofits, cannot ask their members to contact their legislators or government agencies regarding the legislation, though, as this is considered direct lobbying. Examples of grassroots lobbying include creating an online petition to generate public support for a cause, distributing flyers, and organizing a public demonstration or rally.32
3.3 LOBBYING DEALING WITH THE ROAD
3.3.1
THE REASON FOR THE DIACONAL PROJECT
I started my pastoral work in Vondrozo in June 15 th , 2011, as a simple pastor of Vondrozo, because this area had not been accepted as a Synod. It belonged to the synod of the east coast of the Lutheran Malagasy synod. Thus I did not know of all the road problems of the District of Vondrozo. When the Christian Lutheran church in this area was preparing to ask to be a Synod, they chose me to lead the preparation. During the preparation to be a Synod, I did research around the 18 communes and surveyed the people and the Christian members and the number of churches found in this area. I had to make my trip by foot, because there is no road even to use a motorbike. This trip was made before the KMSL Meeting 2015, which accepted this area to be a Synod and assigned the name SPAV, which means Synod of Province Ambodihara Vondrozo.
Because of that trip, I started a project of motivating the people of Vondrozo to stand and to work for their own road. I did not have power to persuade all of the people of the whole district of Vondrozo, so I started by way of persuading the people of the district to do their road, arguing that the road does not belong to the Ministry of public works, it is their own road – just as their own «fatrange» and Tranobe. I felt we need to advocate in this way while also lobbying to adopt this project in the whole of Vondrozo district.
3.3.2 THE LOBBYING STEP
3.3.2.1 LOBBYING THE LUTHERAN CHURCH MEMBERS
I started to persuade the leaders of FLM, such as pastors and catechists and the committee members within FLM in this area to agree to lead the Christians first in this project and after to persuade the whole of the Sahafatra people. I called the committee members to a gathering in Mahazoarivo on July 2015, and in this meeting I took advantage of the opportunity to discuss this issue.
I explained the meaning of Mission and Diaconal work of the church as disciples of Jesus to the SPAV Committee members and I clarified also the social impact of the Christian faith. I also explained about the Sahafatra culture so that we could develop the advocacy in a way the people understood, such as the system «fatrange» and the «big house» structure. I told them the functions of the traditional society which has been practiced until now and how it is working in the whole Sahafatra community 33
We spent a lot of time discussing it. It is possible that the committee members never discussed something like this before. At first, many said it is not for the Christian church to do work that for them is the business of the Mayor. But when we discussed further, many of them agreed and were persuaded to do it as the responsibility of disciples of Jesus and others accept it as the rule of the church, which was the way of democracy. They offered me the responsibility to go to the District chief and the Deputy of Vondrozo to persuade them to lead all of the 18 leaders of the commune to apply for road improvement in the whole Sahafatra, which is the district of the Vondrozo people.
3.3.2.2 LOBBYING WITH THE MEMBERS OF FFKM34 IN VONDROZO
Before I went to the state local authority in Vondrozo, such as the District chief and the Deputy, I had to persuade the Christian leaders of all the churches of the FFKM. I thought it would be a good idea, because if I went in the name of all the Christians of Vondrozo, it would have more impact than in the name of only the Lutheran Church. So, I looked for a way to have time to discuss with the committee members of the FFKM. This was possible because I was the president of the FFKM in Vondrozo at that time. As president of the FFKM, I called the committee members to a meeting. There were other subjects to discuss at that time, but I brought this Mission and Diaconal work as one of the subjects. The committee accepted and were persuaded to take responsibility to bring this consciousness to the Christian members in all churches. They agreed to approach
the local authorities. Because of this, I not only represented the Lutheran church when I went to the local authority. I could tell in the name of all the Christian members around Vondrozo, especially the FFKM Christian members.
3.3.2.3 THE LOCAL AUTHORITIES ADVOCACY AND LOBBYING
I had to speak to the local authority and persuade them to accept this project, particularly the Deputy and the Chief of the District. One of the members of the Lutheran church in Vondrozo city worked together with the Deputy. This person was a counselor of hers, so I persuaded them and asked them to persuade the deputy to accept this project. I advised them to speak in the name of the FFKM. This delegate was also the SPAV Fanilo35 Coordinator. It was easy for them to persuade the deputy because they work together in politics. They made a good report to me because the deputy accepted and told us to work together to motivate people to accept it.
I went to the District chief and explained the project to him in the name of FFKM, and I told to him that the deputy of Vondrozo accepted. It was not easy, but when I explained to him the culture of the Sahafatra people and the traditional structure in this area, he agreed to apply because he saw the function of the traditional system and how they pay a lot of money in their obligation to the «fatrange» system and the big house structure. After our discussion, we called the deputy by phone to make an agenda about our meeting together in the District office. One day later, we had a convention.
3.3.2.4 TO ALL THE DISTRICT LEADERS
For this convention
Randriansolo Volatiana Pauline – deputy - and Raharivelona Fabien Thomas - chief of district - called together the mayors of the 18 communes and 132 chiefs of fokontany and all of the municipal guidance counselors and the traditional leaders from each village in the district of Vondrozo. We also called all of the Christian church leaders in the district, even those who were not FFKM members.
I joined the meeting which was held at Vondrozo on February 9th, 2016. After the speech of the local authority, they asked me to explain the key idea and the objective of the meeting. We divided the committee into four groups. Each group discussed the same subject and wrote it down, because we would make an assembly and analyse all of the ideas from the groups and document the project to apply for renovation of each commune’s roads.
The plan was to participate in the rehabilitation (or as much as possible) of the 651
km of roads that connect the different municipalities of this district. Thus, for the distribution of tasks, the 132 «Fokontany» of Vondrozo each had 5km to rehabilitate. On the other hand, works, such as bridges, would be taken care of by the central government. Note that motivation was there because of the possibilities of the region: the subsoil of the region is full of beryl and crystal, and agriculture is not to be outdone, especially with export crops, namely lychee and pepper 36
We made an association to have an agreement from the state, called FFDV (Fikambanana ho Fampandrosoana ny Distrikan’i Vondrozo, which means Association for the district of Vondrozo development). We sent an application to the state organization called CCPREAS37 for support for our project for bridge restoration in Vondrozo. CCPREAS accepted our application in May 2018. I signed for accepting all the conditions of the partnership with them and we started the renovations in July 2018. CCPREAS gave support for the renovation of four Wooden bridges and one Cement mix bridge and also one Tile Bridge38 . This road is direction south of Vondrozo, which is the road that connects Vondrozo to CR and CR to Antokonala. It was finished in October 2018, and the people are now happy to use it.
3.3.3 LOBBYING TO DEAL WITH INSECURITY
For the insecurity problem, we came directly to the Commandant of the Gendarmerie Brigade39 in Vondrozo. It was not a complicated advocacy and lobbying, because the CB was a member of the Catholic Church as well as a member of FFKM. He also saw the impact of the Christian work dealing with the road problem. We discussed together a way to work together to fight against the insecurity problem. We put together some questions to guide us during the discussion, and to guide our work plan.
What are the main problems of the insecurity in Vondrozo?
Who are the key persons concerned in the insecurity problem?
What is a good Christian mission strategy?
How should the mission be organized?
These questions guided our planning of the work. We saw the main problem creating insecurity in Vondrozo is not unemployment, as in the big cities. It is jealousy. That means someone does not like someone else having wealth. One factor which creates insecurity is corruption, which is not only within the gendarmerie, but can be seen in
different entities, such as the mayor and traditional leadership. The second thing is lack of knowledge; they are not educated so theft is a kind of hobby.
The key persons who are concerned in the problem of insecurity are: the traditional leaders, the traditional medium or diviner who is also called «ombiasa». These are the advisors of the thieves. Many young people are influenced to practice it.
We decided a good strategy for us as Christian mission is education; that is not preaching the gospel as the usual practice of the Christian church. This is a kind of civilian instruction regarding having friendship with each other, but we invite people to go to church for continuing the instruction. Because there was not enough time for all of the citizen instruction, we encouraged them to go to church each Sunday which also allows them to know what the churches are doing.
We organized our programs in each commune by giving opportunity for pastors and church leaders to organize it in their area. When they want to have a visit from those of us who are responsible for this fighting against insecurity program, the church leaders ask the local authority to send an invitation to us.
One time, when I went to Antananarivo, I talked with the General who is responsible for the Gendarmerie in Madagascar. I told him about our small project with the Gendarme in Vondrozo. The head responsible for the gendarmerie sent a journalist to investigate this project so they can know the impact of our project on the insecurity around Vondrozo. There was a newspaper40 told about this program of the Christian church from the journalist whose surname is « Ampingaratse» written an article dealing with the activity. 41
It is an opportunity for the church to continue to participate in God’s mission in the world and witness of Jesus Christ. It is not easy, but we try. Witnessing includes proclamation of the Gospel and engagement in human struggles for justice and peace. Because of that, the Churches doing mission are facing so many challenges in the society. In society today, there are so many challenges, such as ecological, globalization, human rights, and poverty concerns. 42 God sends the church in His mission to participate in each local context.
40 APPENDIX II
3.4 ADVOCACY AND LOBBYING RESULT
Dealing with the road renovation result: Some of the roads which were finished at the time of colonization were usable by motorbike or car, especially 4X4s or trucks, in Vondrozo District. Since the road renovation, some of the ambulant market sellers bought motorbikes. Now they can go around selling their own sales to the market by motorbike. The agriculturalist has the opportunity to sell their own products, such as café, vanilla, pepper, rice, and bananas, and they can buy sales from the big towns. People who work to find precious stones and gold have new advantages because so many people come to buy their goods. Several of the medical personnel who work in Vondrozo’s countryside have bought motorbikes because they have to go to Vondrozo or Farafangana each month.
Dealing with the insecurity result: Since 1989, Diviner-magicians have created an association to protect the people. They have made a statement to stand and fight against the criminals (dahalo). The name of this association is ZAMA. According to Evan–PICHARD, society needs religion, and Phillip Beaujard wrote: Diviners have an important role in the life of the community43 and this has an impact on this area. Because of this, each village has their own Zama. The Zama has a salary from the community who invite them to be a Zama of that community. The Zamas are supposed to protect the people and all the property within the boundaries of the city and the community which wages them. According to the case with the District Vondrozo, most of the people want to have a Zama in each village. That means the people trust the magician and traditional religion; the people have confidence in them to fight against the robbers who take their cattle, and that is why they use Zama.
Since this program started, the Christians do not support the idea of having a Zama. The Christians advise the people in their village to ask soldiers from the state. However, in the villages with many Christians, they democratically elect to take soldiers to live in their community who can protect the people with their property.
The attacks have been reduced. Many of the thieves now come to church. Many of the young people come to church and follow the religious instruction of the different churches which they chose. The road from Vondrozo to Vohimary and Antokonala was accessible to the thieves, but nowadays, the soldiers and gendarme can use their motorbikes and protect the people who go to sell something there. The attacks in that area were miserable. The insecurity has not totally disappeared, but it is not the same as before this project started.
We felt that this education should continue, but it is dependent on whether the brigade Commandant Chief (CB) will come to Vondrozo. We do not believe the CB will come to Vondrozo to follow this program because we saw that some of the gendarmes were not happy about this program. I hope you understand the reason for their hating this program. Even though a few leaders of the traditional religion and the mayors do not like this program, but there was success. This reminds us of the words of Jesus in the Gospel of John 3: 19-21.
FOURTH PART
4 SUGGESTION
I suggest the following ideas when considering the society of the people of Vondrozo and the Christian mission in the Vondrozo context.
First, the people of Vondrozo are Sahafatra, which are confederations of different clans or ethnic groups; that means they are not one small clan called Sahafatra. It is the same as the name Christian. There is not one nation in the world called Christian, but Christians are all the disciples of Jesus Christ everywhere. In this case, the people of Vondrozo which is the society of the Sahafatra and the society of the Christians are similar, even though they are not really the same. According to my point of view, it is easier for the people of Vondrozo to live in Christian societies than other tribes because they usually live in confederation.
Second, most people living in Vondrozo have practiced traditional religion but they are likely going to accept the Christian culture. For example, they have been convinced of the idea when they were discussing security and health problems.
Third, some of the people of Vondrozo feel that the Christian religion is good for development, because this religion brings so many things to develop the area where they preach. It is not only religion, it also development of the people and the area. Sahafatra have society and have religion, but the Christian religion brings development to them.
Fourth, there are some problems we touched on: the politicians in Vondrozo are really doing politics. They want to be mayor for status or money only. Most of them do not think to develop their zone. Because of this, when any persons make projects to develop their zone, some people think the activities are done so they can be mayor of that zone. That is why they are looking for ways to put an obstacle for that activity. When
pastors and priests worked together to make an activity to develop this zone, most of the commune leaders were not happy about that. I think most of them do not know about the three Ps which apply to development. When we need to develop the zone, public, private, partnership have to work together.
Fifth, I saw this also: most of the pastors and Christian leaders do not know deeply the mission of the church, especially simple Christian members. They think the only mission of the church is preaching the gospel of Jesus, and sharing the sacraments inside the church. For them, it is enough when they are giving offerings in the church during the service. For the people who received instruction in high school, they expand the idea and misunderstand the meaning of «separation of church and state».
Sixth, the people of Vondrozo do not have knowledge about advocacy and lobbying. Because of this, they tell us we should not work together with the bad things which the political leaders are doing. Even the politicians of Vondrozo have not had good instruction concerning advocacy and lobbying.
Consequently, we face many difficulties when we practice ‘Use your Talents’ in the diaconal work and mission in context in my area. Some people tell us we have become politicians and others tell us we have a weak personality because we accept to be tools of the politicians in their political strategies. They think this because we started the project of road renovation and the project to fight against insecurity in Vondrozo. We live with these ironies because we know the mission of the church. This is the way to respond to Christ’s call to follow Him, because the mission of the Church calls for participation in the mission of God. That mission is not only to preach the gospel in the temple or the pulpit; it needs practice to show the nature of God who loves the world. Therefore, the Mission of the church should be multidimensional and holistic. That holistic mission causes the church to be faithful, and mission becomes meaningful in society. The church should directly face the problems of society.
CONCLUSION
In this paper, I have tried to show our involvement in the life of the people, and I tried to express the way we face the real life issues of the people who live in difficulty and poverty in the mission of the Church. So in the first part: I told about the people of
Vondrozo and their social organization. In the next part, I explained the place where we work to apply «use your talents» and the traditional faith of the Sahafatra people in this area. I also told about their structure and the term «fatrange», which defines their educational system and leads the expansion of each family. The term «fatrange» is used for the protection of their union.
In the second part, I tried to express the Christian religion and its social impact on the district of Vondrozo. We see the impact of their social work in the lives of the people. I have said in this paper that the church has the Shepherd Ministry and Healing. They combine it with the proclamation of the gospel of Jesus Christ which should not be divorced from the demonstration of Christ’s power to heal. The church’s practice to develop the people has impacted on the whole life of people in this area. They are not only preaching the gospel, they also participate in the development of the area.
In the third part, I show the ‘use your talents’ practice in diaconal work and mission in the Vondrozo context and in my suggestions, I make a small note or message. ‘Use your talents’ applies in this practice, because even the Sahafatra culture could be used for development. For instance, I wrote about the «tranobe» and «fatrange» systems which we used to practice, like a talent. We used our talents to develop this area, and we also motivated others to use their talents. I agree with the person who wrote this: «The development models are ineffective because they are unsuitable for the cultures of the peoples to which they are applied. …… The territorial basis for development is the local (not the national) and the cultural (not the political), which indicates federalization». So in this paper, I tried to show that culture can be used as one basic talent.
Development is part of the mission of the local church. For me, the mission of the church is to transform the life of the people and be used to enable humanity to live life in fullness and confront social injustices and lack of peace. This is the Practice Of «Use Your Talents» In Diaconal Work And Mission In Context case of the Vondrozo Christian church.
