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After posting some excerpts of my ethnography of the Merina people of Madagascar, I pledged to offer my reflections on the different aspects of Merina life, to see if my current experience living with them was different from the initial research I carried out. You may need to check back with the previous post for definitions and context.
The Merina and other Malagasy people groups
Never during my time in Madagascar have I heard the people groups demarcated into "fotsy" and "mainty". It is possible that these terms are outdated since they were first collated by Bosch or Graeber, or perhaps they are designations that are more for private conversations that I am not privy to.
However, I would say that a cultural hierarchy does exist between the Malagasy people groups, with the Merina still enjoying the privileges of their historical status. This is not necessarily worked out in day-to-day life, but in bigger life decisions such as marriage and career paths. For example, family members may express opposition to marriages outside of their people group, especially Merina. Similarly, there are some areas on the Big Island that it is difficult for Merina to travel and visit (e.g. some of the northern islands) because of their historical conquests.
Traditional Cultural Elements
Many of these cultural elements are intrinsic to the Malagasy people, the letters running through their stick of rock.
Indirect speech is still a key part of Merina communication, and we saw the Malagasy kabary first-hand at a wedding we were invited to. This part of the wedding was known as the vodiondry, where two kabary speakers who represent the families of the bride and groom duel over the price of the vodiondry, using humor, riddles and proverbs. Kabary courses are still taught and books on kabary are readily available to buy. Our experience of this showed us how important these cultural norms still are to the Malagasy.
Taboos, or fady, are still prevalent in Madagascar, but in Antananarivo - the seat of the Merina - the strength of these taboos is waning. Certainly in the provinces, fady hold more weight among the people. But as the capital has become more urbanised and Westernised, the Merina are less affected by this negation. What is unwavering are the death rituals that the Merina carry out. The lavish family tombs are a vital part of Merina culture, as is the regular famadihana, where the bones of ancestors are rewrapped in new cloth.
Issues among the Merina
As I stated in my ethnography, there has been an erosion of social hierarchy, most keenly felt by the Merina. This is coupled with the economic issues that grips the whole country, but has led to child begging and prostitution in the capital among the Merina. We have experienced swathes of child beggars across Antananarivo, many of whom have a Merina physiognomy. In our work with vulnerable women, we have seen both forms of prostitution outlined in the ethnography - those seeking economic security, and those who wish to continue to provide a higher lifestyle for their middle-class families.
Relationship to the foreigner
It is certainly true that the Merina people remain proud of their heritage and wish to preserve it at all costs. Therefore their relationship with the foreigner is strained at best. The Merina recognise their need for foreign input and investment, but this is begrudgingly accepted and viewed with mistrust (often understandably!). For example, when it came to light that the current President is a naturalised French citizen, this was seen as an outrage to proud Malagasy people who wish to be governed by their people for their people.
As I reflected on my paper, there were many nuances to the culture of the Merina that I now know from experiencing them first-hand, but the main pillars of Merina culture still remain from the work of ethnographers that I studied during my time at All Nations. I stand by the conclusive statement I made in 2019:
For the modern missionary in Madagascar, the chief priority is to change this perception [that the foreigners are "heart-stealers"]. Rather than enforcing a Western ideologue onto the Merina, proclaiming the gospel of Christ utilising their indigenous context will be more effective.
May the Gospel continue to transform this wonderful people group to reflect the glory of God. And may the Lord also raise up the Merina to boldly and faithfully proclaim the gospel to the nations.