Abstract
Lasting problems of disorder on the island of Madagascar, and the incapacity of state actors to control or to prevent insecurity effectively, are driving villagers in rural areas to search urgently for solutions. The ethnographic case study focuses on the recent establishment of two vigilante groups in the Bongolava region of middle-western Madagascar, the so-called Zazamainty and Lambamena, whose work is based, among others, on a magic worldview and a locally well-known cultural code related to the precolonial past. The inactivity of the state sets the precondition for such magic momentum, as villagers are taking recourse on ideas and practices based on what is presented as ‘traditional authority,’ the only and last refuge they have. Villagers, by consequence, appear to navigate between two parallel, partly concurrently and overlapping registers of authority and legitimacy: State authority, and the connected global normativity of the legal state, of democracy, of peacemaking, or civil society on the one side, and local expressions of authority on the other. Malagasy actors, however, are particularly able and experienced to act within such dynamic world of plural legitimacies and authorities, as an additional regard on the horizon of long-standing cultural patterns allows to conclude.
This project was supported by the European Union’s Framework Programme for Research and Innovation Horizon 2020 (2014–2020) under the Marie Sklodowska-Curie Grant Agreement No. 702497 – DySoMa.
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Notes
- 1.
If not stated otherwise, in the following, ‘Africa’ always refers to sub-Saharan Africa.
- 2.
Ramenabila is said to have died around 2014 (Mediapart 2019).
- 3.
Since the election of President Andry Rajoelina in January 2019, though, cattle rustling, and banditry has become far less important, following a situation of rare political unity. Madagascar appears at present (February 2021) in this respect as a largely pacified country.
- 4.
A ‘region’ (région, faritra) is a main administrative territorial level in Madagascar, situated directly below the national government. The Malagasy territory is divided into 22 (since 2021: 23) regions.
- 5.
The name Lambamena refers as well to the prestigious and expensive Lambamena burial cloth, a symbol of honor and pride in central Madagascar.
- 6.
That constellation—black scarf/magic—probably, according to my informants, has a deeper meaning, linking the color black with nature spirits. It is, though, certainly unrelated to the European/Western notion of ‘black magic.’
- 7.
In 2019, the name was abrogated to the more neutral expression Fandresana Lambamena (or ‘Triumphant Red Scarfs’), following the demand of state authority to avoid a religious link, as part of the administrative process of inscription into the list of official recognized associations.
- 8.
Interview with Rasoanaivo, March 1, 2018 (Andranomadio).
- 9.
This was not part of the initiation ritual I attended.
- 10.
Initiation ritual on March 19, 2018.
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Kneitz, P. (2021). A Magic Momentum: Negotiating Authority in the Bongolava Region, Madagascar. In: Steinforth, A.S., Klocke-Daffa, S. (eds) Challenging Authorities. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-76924-6_12
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