{"id":807,"date":"2023-05-02T13:11:51","date_gmt":"2023-05-02T12:11:51","guid":{"rendered":"https:\/\/research.reading.ac.uk\/madagascar-hybricon\/?p=807"},"modified":"2023-06-08T09:39:41","modified_gmt":"2023-06-08T08:39:41","slug":"colonialisme-et-hybridation-a-madagascar-colonialism-and-hybridisation-in-madagascar","status":"publish","type":"post","link":"https:\/\/research.reading.ac.uk\/madagascar-hybricon\/colonialisme-et-hybridation-a-madagascar-colonialism-and-hybridisation-in-madagascar\/","title":{"rendered":"Colonialisme et hybridation \u00e0 Madagascar ~ Colonialism and hybridisation in Madagascar"},"content":{"rendered":"
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Lalatiana Rakotondranaivo et Velomahanina Razakamaharavo (28\/04\/2023)<\/p>\n

Pendant plus d'un demi-si\u00e8cle (<\/a>1895-1960) , Madagascar a \u00e9t\u00e9 colonis\u00e9 par la France. Quels ont \u00e9t\u00e9 les impacts de cette occupation sur la soci\u00e9t\u00e9 malgache? Une interview sur cette p\u00e9riode avec l\u2019historien Dr Denis Alexandre Lahiniriko, ainsi que des micros-trottoirs avec des citoyens malagasy de diff\u00e9rentes r\u00e9gions mettent en \u00e9vidence que d\u2019un c\u00f4t\u00e9, la colonisation a renforc\u00e9 la construction identitaire de Madagascar en tant que nation. D\u2019un autre c\u00f4t\u00e9, elle a profond\u00e9ment marqu\u00e9 les institutions malgaches, lesquelles sont h\u00e9rit\u00e9es du mod\u00e8le de la France.<\/p>\n

\u00a0L\u2019identit\u00e9 malagasy <\/em><\/p>\n

Dans Tafa milamina, Dr Lahiniriko affirme que l\u2019arriv\u00e9e des\u00a0 \u00e9trangers dans le pays a encourag\u00e9 la prise de conscience des Malagasy de l'unit\u00e9 de Madagascar. Il part du principe selon lequel notre identit\u00e9 est en partie d\u00e9finie par rapport \u00e0 la pr\u00e9sence d'un autre groupe, diff\u00e9rent du n\u00f4tre. Par la pr\u00e9sence des Europ\u00e9ens, les Malagasy ont ainsi pu confirmer, par leur diff\u00e9rence par rapport \u00e0 ces \u00e9trangers, leur identit\u00e9 propre.\u00a0 Ces contacts avec les \u00e9trangers datent de la p\u00e9riode de la royaut\u00e9. N\u00e9anmoins, la colonisation a \u00e9galement contribu\u00e9 \u00e0 l'affirmation de l'identit\u00e9 de Madagascar. La p\u00e9riode coloniale a par exemple vu le d\u00e9veloppement de la presse d\u2019opinion<\/a>. L'\u00e9lite malagasy de l'\u00e9poque a saisi cette opportunit\u00e9 pour propager une id\u00e9ologie nationaliste permettant \u00e0 Madagascar de s'affirmer sur les plans national et international.<\/p>\n

Gouvernance et institutions\u00a0: h\u00e9ritages coloniaux? <\/em><\/p>\n

La lutte pour l'ind\u00e9pendance \u00e0 Madagascar<\/a> a permis \u00e0 des groupes nationalistes (ex.\u00a0: ny Antoko Komonista amin\u2019ny Faritr\u2019i Madagasikara ou le parti communiste pour la r\u00e9gion de Madagascar)d'\u00eatre en contact avec des associations anticoloniales \u00e0 l'\u00e9tranger, telle que la Ligue Fran\u00e7aise pour\u00a0l\u2019Accession des Indig\u00e8nes de Madagascar aux Droits de Citoyens (c\u2019est ce que Hybricon appelle \u00ab\u00a0international\u00a0\u00bb \u00e0 Madagascar). De par ces contacts, ils ont pu d\u00e9couvrir les notions modernes de la d\u00e9mocratie et ses valeurs, notamment le processus \u00e9lectoral pour mettre en place les dirigeants du pays. Les invit\u00e9s de Tafa milamina expliquent que les Malagasy ont h\u00e9rit\u00e9 de la colonisation ces pratiques d\u00e9mocratiques ainsi que les institutions et les valeurs qui s\u2019y rapportent. Ces pratiques incluent les fraudes \u00e9lectorales.<\/p>\n

Dr Lahiniriko apporte une analyse sur un autre aspect de la gouvernance ) Madagascar, le rapport entre le Fihavanana malagasy et la d\u00e9mocratie. Le fihavanana<\/a> est une philosophie, un id\u00e9al et une valeur qui comprend la parentalit\u00e9, l\u2019entraide, la paix et l\u2019harmonie: \u00ab La culture politique locale pr\u00e9sente \u00e0 Madagascar est une version politique du fihavanana \u00bb, pr\u00e9cise-t-il. C'est ce qu'on appelle \u00e9tat raiamandreny (litt\u00e9ralement : \u00c9tat parent), qui est exactement l'image de la famille avec toute la hi\u00e9rarchie qu'elle comporte, en termes de r\u00f4les et de statuts. Un raiamandreny a toujours raison comme c'est lui qui dirige. Un enfant ne contredit pas mais suit uniquement les instructions donn\u00e9es par le raiamandreny. En cas de fautes commises, il est puni. Dans la conception politique du fihavanana, il ne peut y avoir d'opposition, c'est ce qui constitue le plus grand d\u00e9fi de la d\u00e9mocratie qui est actuellement exerc\u00e9e \u00e0 Madagascar. \u00bb\u00a0 Selon Dr Lahiniriko, \u00e0 Madagascar, les habitants se consid\u00e8rent et sont encore consid\u00e9r\u00e9s par les dirigeants comme des sujets et non des citoyens qui ont des choix \u00e0 faire. Il s'agit d'une situation h\u00e9rit\u00e9e de la p\u00e9riode de la royaut\u00e9 et la colonisation. Dans le fihavanana, selon Dr Lahiniriko, l'on pense en groupe, l'individu ne d\u00e9cide pas par lui-m\u00eame. Toutes les d\u00e9cisions incombent aux a\u00een\u00e9s, aux \u00ab parents \u00bb qui dirigent. Cependant, dans un pays d\u00e9mocratique, bien que le choix du grand nombre importe, le choix de chaque individu compte \u00e9galement. Ce paradoxe entre l'id\u00e9ologie et les institutions doit \u00eatre r\u00e9solu. Ce point de vue du chercheur n'est pas partag\u00e9 par certains citoyens que nous avons interview\u00e9s, ils consid\u00e8rent justement l'individualisme comme un des effets de la colonisation, il s'agit selon eux d'un signe de l'\u00e9rosion du fihavanana.<\/p>\n

A propos des processus de paix <\/em><\/p>\n

Dr Razakamaharavo, chercheur en chef de Hybricon, explique dans Tafa Milamina que la colonisation par la France a \u00e9t\u00e9 un \u00e9v\u00e9nement douloureux pour les Malagasy. On ne nie pas les avanc\u00e9es techniques et technologiques dont Madagascar a b\u00e9n\u00e9fici\u00e9es, gr\u00e2ce \u00e0 l'occupation fran\u00e7aise, mais il appara\u00eet que des plaies restent ouvertes .\u00a0 Elles se manifestent dans la m\u00e9fiance vis-\u00e0-vis des pays \u00e9trangers<\/a> dans la r\u00e9solution des crises successives auxquelles le pays a fait face.<\/p>\n

Elle donne un exemple en rapport avec les initiatives de m\u00e9diation \u00e0 Madagascar durant la crise de 2009. Elle affirme que la politique fran\u00e7aise durant la p\u00e9riode coloniale \u00e9tait parfois particuli\u00e8rement violente. Les colons fran\u00e7ais ont caus\u00e9 de nombreuses souffrances et de la douleur<\/a>\u00a0: il y eut des massacres et de l\u2019humiliation, ce qui a laiss\u00e9 de douloureux souvenirs. Des recherches montrent que la politique du \u00ab\u00a0diviser pour r\u00e9gner\u00a0<\/a>\u00bb appliqu\u00e9e par la France durant cette p\u00e9riode a \u00e9rig\u00e9 les Malagasy entre eux (les Merina des hautes terres et les habitants des c\u00f4tes). Ainsi les Malagasy ont construit une image de la France comme \u00e9tant l\u2019\u00ab\u00a0autre\u00a0\u00bb. Cela a eu des r\u00e9percussions sur les processus de paix. A chaque fois que la France (ou d\u2019autres acteurs tels que les Nations Unies et les Etats-Unis) est engag\u00e9e dans des initiatives telles que des processus de m\u00e9diation, il y a toujours de la m\u00e9fiance. On peut observer cela dans le langage des Malagasy sur les diff\u00e9rents m\u00e9dias sociaux et les forums durant les processus de paix depuis 2009\u00a0: \u00ab\u00a0pourquoi laissons-nous les colonisateurs interf\u00e9rer dans les affaires des Malagasy\u00a0?\u00a0\u00bb Dr Razakamaharavo ajoute que les Malagasy sont toujours en qu\u00eate d\u2019une r\u00e9elle ind\u00e9pendance.<\/p>\n

Pour revenir \u00e0 l\u2019h\u00e9ritage du colonialisme fran\u00e7ais \u00e0 Madagascar, des acteurs de la vie politique et des membres de la soci\u00e9t\u00e9 civile ont r\u00e9clam\u00e9 une solution malgacho-malgache<\/a> pour r\u00e9soudre la crise de 2009, affirmant qu\u2019il s\u2019agit d\u2019un probl\u00e8me local, que les conflits devaient \u00eatre r\u00e9gl\u00e9s localement, que les Malagasy sont capables de r\u00e9soudre leurs probl\u00e8mes. Une des strat\u00e9gies de la communaut\u00e9 internationale et des Malagasy engag\u00e9s dans les processus de paix a \u00e9t\u00e9 l\u2019organisation d\u2019\u00e9lections justes et libres<\/a> (qui ont \u00e9t\u00e9 organis\u00e9es en 2014). Des citoyens malagasy interview\u00e9s ont expliqu\u00e9 que les \u00e9lections ne r\u00e8glent pas les probl\u00e8mes profonds du pays (surtout que les Malagasy ont h\u00e9rit\u00e9 des pratiques telles que les fraudes \u00e9lectorales pendant la colonisation).<\/p>\n

A la lumi\u00e8re de ces explications, on peut affirmer que Madagascar doit trouver un moyen de composer avec son pass\u00e9 colonial<\/a>, lequel a non seulement marqu\u00e9 sa population, mais aussi ses institutions. Pour que le pays avance, il lui faut identifier les institutions hybrides, qui tiennent compte \u00e0 la fois les identit\u00e9s d'avant et pendant la colonisation et qui restent tr\u00e8s pr\u00e9sentes dans la conscience collective, et des principes modernes qui peuvent s'harmoniser avec cette identit\u00e9.<\/p>\n

Cdt: Archives Nationales d'Outre Mer, Aix-en-Provence, France - GGM 6D (2) 167<\/p>\n\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t

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Lalatiana Rakotondranaivo and Velomahanina RAZAKAMAHARAVO (28\/04\/2023)<\/p>\n

Madagascar was colonized by France for more than half a century<\/a> (1895-1960). What have been the impacts of this occupation on the Malagasy society? An interview about this period with the historian Dr. Denis Alexandre Lahiniriko and vox pops with Malagasy citizens from different regions highlighted that on the one hand, French colonisation reinforced Madagascar's identity-building as a nation. On the other hand, this period profoundly marked Malagasy institutions which have been seen to be inheriting French characteristics and features.<\/p>\n

The Malagasy identity<\/em><\/p>\n

In Tafa Milamina, Dr. Lahiniriko argues that the arrival of foreigners in the country encouraged and was the source of the awareness of a certain unity among the Malagasy. This is based on the premise that the Malagasy identity is partly defined in relation to the presence of another group. Thus, with the presence of the Europeans, the Malagasy have been able to construct their identities thanks to the\u00a0 difference they saw when comparing themselves to those foreigners.<\/p>\n

French colonisation further contributed to the affirmation of this Malagasy identity. One tool which was key to this was the development of partisan\/ political press<\/a> in the country during the colonial period. The Malagasy elite of the time seized this opportunity to propagate nationalist ideologies allowing Madagascar to assert itself nationally and internationally.<\/p>\n

Governance and institutions: colonial inheritance? <\/em><\/p>\n

The struggle for independence<\/a> in Madagascar allowed nationalist groups \u00a0(e.g.: the Antoko Komonista amin\u2019ny Faritr\u2019i Madagasikara or the Communist Party of the Region of Madagascar) to be in contact with anti-colonial associations abroad (e.g.: the Ligue Fran\u00e7aise pour\u00a0l\u2019Accession des Indig\u00e8nes de Madagascar aux Droits de Citoyens or French League for the Accession of the Indigenous people of Madagascar to the rights of citizens) (this is among what we call \u201cinternational\u201d in the Hybricon project). Such a contact gave those Malagasy actors the opportunity to discover and make use of notions of democracy and its values including electoral processes which have given power to the successive leaders of the country. The guests of Tafa milamina explain that the Malagasy inherited those democratic practices and institutions along with their values from the colonial period. Those practices even include electoral fraud.<\/p>\n

Another aspect of governance Dr Lahiniriko discusses in-depth in Tafa Milamina is the Malagasy \u201cFihavanana<\/a>\u201d in relation to democracy. Fihavanana is a Malagasy principle, ideal and value encompassing concepts such as kinship, goodwill, peace, and harmony. Dr Lahiniriko finds that the ideology of the Malagasy fihavanana goes against the principles of democracy.<\/p>\n

\u201cThe local political culture present in Madagascar is a political version of fihavanana\u201d he says. In Madagascar, this is known as the \u201cRay aman-dReny state\u201d (\u201cparent state\u201d), which is exactly the image of the family with all hierarchies it entails, in terms of roles and status. The Ray aman-dReny are always right as they are the ones who lead. Children are not allowed to contradict the Ray aman-dReny, they only follow the instructions the latter give. Children are punished in case they make mistakes. In the political conception of the fihavanana, there can be no opposition, this is what constitutes the greatest challenge to democracy that is currently exercised in Madagascar.\u00a0According to Dr Lahiniriko, in Madagascar, the inhabitants consider themselves and are still considered by their leaders as subjects and not citizens who can make \u00a0choices. Such a practice is inherited from the period of royalty and continued during colonisation. With the practice of fihavanana he continues, one thinks as a group, the individual does not decide for himself\/ herself. All decisions are made by the elders, the \"parents\" who lead. However, in a democratic country, although the choice of the many matters, the choice of each individual also counts. He argues this paradox between ideology and institutions must be resolved.<\/p>\n

That being said, some citizens do not share this point of view of the researcher. Some of our interviewees consider individualism precisely as one of the effects of colonisation. They argue that this is a sign of the erosion of the fihavanana.<\/p>\n

On peace processes<\/em><\/p>\n

Hybricon\u2019s Principal Investigator Dr Razakamaharavo explains in Tafa Milamina that the french colonisation was and remains a painful event for the Malagasy. One cannot deny the technical and technological advances that Madagascar benefited from French occupation. But one cannot minimize the wounds that remain open. These have effects on how the Malagasy move forward, how they resolve their problems and conflicts etc.<\/p>\n

She gives an example related to the mediation initiatives in Madagascar since the political crisis in 2009. She argues that French policies in Madagascar during the colonisation period were particularly violent at times. French colonizers caused a lot of suffering and sorrow<\/a>: there were\u00a0 massacres and humiliation. These left painful memories<\/a>. Some research show that France\u2019s divide and rule policy<\/a> during that period pitted the Malagasy against each other (the Merina from the highlands and the C\u00f4tiers from the coastal areas). As a result the Malagasy constructed an image of France as the \u201cother\u201d. This has reverberating effects on peace processes.\u00a0 Whenever France (or other external actors such as the US and the United Nations) gets involved in initiatives such as mediation processes, there is always a certain mistrust and doubt<\/a>. One would see this in the rhetoric of the Malagasy on various social media platforms and forums during the peace processes since 2009 \u201cwhy do we let colonizers meddle with Malagasy affairs?\u201d. She adds that the Malagasy are still searching for their real independence.<\/p>\n

Going back to the heritage of french colonialism in Madagascar, \u00a0political actors and members of civil society called for a \u201cMalgacho-Malgache<\/a>\u201d or Malagasy-Malagasy solution in 2009 suggesting that as local matters, conflicts must be solved internally, the Malagasy people are capable of solving their problems. One of the exit strategies the international community and the Malagasy actors involved in the peace processes suggested was the organisation of a free and fair election<\/a> (which was carried out in 2014). Some Malagasy citizens we interviewed explained that elections do not solve the country's deep problems especially because the Malagasy inherited practices such as electoral fraud during the colonisation.<\/p>\n

In view of all of this, Madagascar must find ways to deal with its colonial past<\/a> which has not only marked its population but also its institutions. For the country to move forward, it must make sure that hybrid institutions work. Those must be institutions which consider\u00a0 (pre-)colonisation identities (which remain very much present in the collective consciousness) and modern principles and practices that can harmonize with these.<\/p>\n

Cdt: Archives Nationales d'Outre Mer, Aix-en-Provence, France - GGM 6D (2) 167<\/p>\n\t\t\t<\/div>\n\t\t<\/div>\n\t\t<\/div>\n<\/div>\n<\/div><\/div><\/div>

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Fran\u00e7ais English Lalatiana Rakotondranaivo et Velomahanina Razakamaharavo (28\/04\/2023) Pendant plus d’un demi-si\u00e8cle (1895-1960) , Madagascar a \u00e9t\u00e9 colonis\u00e9 par la France. Quels ont \u00e9t\u00e9 les impacts de cette occupation sur…Read More ><\/a><\/p>\n","protected":false},"author":593,"featured_media":814,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_uf_show_specific_survey":0,"_uf_disable_surveys":false,"__cvm_playback_settings":[],"__cvm_video_id":"","footnotes":""},"categories":[9],"tags":[25,15,22,16,14,23,24],"coauthors":[11],"class_list":["post-807","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog","tag-colonialism","tag-conflict","tag-hybridisation","tag-madagascar","tag-peace","tag-peacebuilding","tag-politics"],"acf":[],"aioseo_notices":[],"yoast_head":"\nColonialisme et hybridation \u00e0 Madagascar ~ Colonialism and hybridisation in Madagascar - madagascar-Hybricon<\/title>\n<meta name=\"description\" content=\"Madagascar was colonized by France for more than half a century (1895-1960). 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