Παρασκευή 5 Οκτωβρίου 2018
Mayotte - History and Ethnic Relations
Emergence of the Nation.
Inhabited in the eighth century and organized into chieftainships and then a sultanate that often was threatened by Nzwani, Mayotte became a French possession in 1841, after a period of Malagasy raids and the violent seizure of power by a succession of usurpers. At the outset a sugar colony and then the administrative center of the archipelago, Mayotte lost that distinction in 1958, when the capital was moved to Moroni (Ngazidja). When the Comoros gained independence in 1975, Mayotte chose to remain French to benefit from French development funds, which residents feared it would no longer receive.
National Identity. There is a common desire to remain French in order to preserve social equality and receive financial aid. However, Mahorans feel that they share in Comorean culture along with certain Malagasy traits and are united by their practice of Islam. This explains their reluctance to abandon their individual status under local (Islamic) law. Their French identity as an overseas collectivity is somewhat precarious: The status of the island within the French republic is considered provisional and will be reviewed in 2010.
Ethnic Relations. Mahorans, who have family ties to the inhabitants of the other Comorian islands, especially Ndzuani and the northeastern part of Madagascar, are faced with immigration from the neighboring islands (officially 26,000 Comorians and 1,500 Malagasy), where the standard of living is lower. From Ngazidja, men come to marry Mahoran women to obtain French citizenship and gain the right to enter France. Poor farmers from Nzwani arrive clandestinely. Despite this migratory pressure, violent social reactions are rare.
People from France, called wazungu (singular, mzungu), make up 4 percent of the population. They work mainly in the municipal administration and are in a position of authority. A different lifestyle, a higher economic level, and a lack of understanding of the local languages reinforce their separation from Mahorans.
National Identity. There is a common desire to remain French in order to preserve social equality and receive financial aid. However, Mahorans feel that they share in Comorean culture along with certain Malagasy traits and are united by their practice of Islam. This explains their reluctance to abandon their individual status under local (Islamic) law. Their French identity as an overseas collectivity is somewhat precarious: The status of the island within the French republic is considered provisional and will be reviewed in 2010.
Ethnic Relations. Mahorans, who have family ties to the inhabitants of the other Comorian islands, especially Ndzuani and the northeastern part of Madagascar, are faced with immigration from the neighboring islands (officially 26,000 Comorians and 1,500 Malagasy), where the standard of living is lower. From Ngazidja, men come to marry Mahoran women to obtain French citizenship and gain the right to enter France. Poor farmers from Nzwani arrive clandestinely. Despite this migratory pressure, violent social reactions are rare.
People from France, called wazungu (singular, mzungu), make up 4 percent of the population. They work mainly in the municipal administration and are in a position of authority. A different lifestyle, a higher economic level, and a lack of understanding of the local languages reinforce their separation from Mahorans.
Urbanism, Architecture, and the Use of Space
The typical two-room house is built of cob (earth mixed with rice straw), coconut fronds, or raffia. A program of social housing put in place in 1975 encourages the construction of houses made of earthen bricks and cement painted in bright colors: Sixty-five percent of the population lives in houses made out of solid materials and 75 percent of houses have electricity. Televisions are more numerous than refrigerators. The dwellings of bachelors (banga), built and occupied by themselves, are decorated with painted murals done by adolescents.
The mosque and the royal tombs from the sixteenth century in Tsingoni, the capital of the sultanate, have been restored. Some sugar factory chimneys from the nineteenth century, a reminder of the colonial period, also have been preserved.
Click
Orthodox Mission in Tropical Africa (& the Decolonization of Africa)
How “White” is the Orthodox Church?
Le Journal de Mayotte
Voir ici
Mayotte (appelée aussi Maore en mahorais3) est un ensemble d’îles situé dans l’archipel des Comores, lui-même situé dans le canal du Mozambique et dans l’océan Indien. Mayotte est constituée de deux îles principales, Grande-Terre et Petite-Terre, et de plusieurs autres petites îles dont Mtsamboro, Mbouzi et Bandrélé.
Officiellement nommée département de Mayotte, Mayotte est un département d'outre-mer4 français et une région ultrapériphérique de l’Union européenne. Son code départemental officiel est « 976 »5. Le chef-lieu de jure est Dzaoudzi6, même si dans les faits le siège du Conseil départemental et les services administratifs de la préfecture sont tous deux à Mamoudzou, ville la plus peuplée de Mayotte.
En 2017, la population de Mayotte est de 256 518 habitants2 (contre 212 645 habitants en 20127) répartie sur 376 km2. Elle a ainsi la plus forte densité de population de la France d’outre-mer, avec 682 hab./km2 en 2017 (565 hab./km2 en 2012), mais aussi le plus fort taux de fécondité avec plus de cinq enfants par femme en moyenne et le plus fort taux de pauvreté (84 %). Ses habitants sont appelés les Mahorais.
Mayotte est achetée par la France en 1841. En 1886, le reste de l’archipel composé de la Grande Comore, Mohéli et Anjouan forme un protectorat sous la direction du gouverneur de Mayotte. En 1958, l’administration quitte Dzaoudzi (à Mayotte) pour Moroni (en Grande Comores), cela provoque le mécontentement des Mahorais. Le Congrès des notables se réunit et réclame la départementalisation. Dans les années 1960 et 1970, Zéna M’Déré et le mouvement des chatouilleuses militent pour l’arrimage définitif de Mayotte à la République française. En 1974, la France organise, sur l’ensemble de l’archipel des Comores, un référendum pour décider d’une éventuelle indépendance, mais les Mahorais votent pour le maintien au sein de la République française. Un second référendum est organisé uniquement à Mayotte en 19768,9, qui confirme ce choix. Néanmoins l’Union des Comores revendique toujours la souveraineté sur Mayotte10. À la suite du référendum local de 2009, Mayotte est devenue département et région d’outre-mer (DROM) à assemblée délibérante unique : le Conseil départemental exerce également les compétences d’un conseil régional en 201111. En 2014, Mayotte change également de statut au niveau européen, devenant une région ultrapériphérique, et fait depuis partie de l’Union européenne.
Mayotte et ses femmes dans l’histoire
Anne Perzo-Lafond
Le Journal de Mayotte
DomTomNewsLe Journal de Mayotte
Où sont les hommes ?
C’est ce que l’on pourrait dire à l’issue de la conférence qui se
tenait ce samedi matin à Pamandzi. Ce sont en effet les femmes qui ont
surtout fait, et défait, l’histoire de Mayotte. Zena M’dere, qui était
mise à l’honneur sur l’ensemble du week-end, Bwéni M’titi, Zaïna
Méresse, Coco Djoumoi, Zakia Madi, n’ont pas été là par hasard…
C’est la première fois que Mayotte offre
une telle plage à son Histoire en dehors de la sphère confinée de ses
chercheurs et des revues spécialisées. C’est donc un événement médiatisé
qui était proposé à la population mahoraise à Pamandzi, une population
toujours en quête d’identité, partagée qu’elle est entre une
départementalisation acquise par les aînés d’un côté, et de l’autre, des
frères et sœurs comoriens qui frappent quotidiennement à sa porte. On
deviendrait schizophrène pour moins que ça !
Mayotte pourrait d’ailleurs le devenir
si le témoin n’est pas transmis : « la connaissance de ce qui a nourri
notre histoire permettra une meilleure compréhension de nos choix
politiques », expliquait au micro Daniel Zaïdani, président du Conseil
général qui a initié cette démarche, et qui le prouve : « sur Facebook,
une jeune fille trouvait étonnant qu’on ait donné à l’amphidrome le nom
de sa rue… elle n’avait manifestement jamais entendu parler de Georges
Nahouda ! ».
Une conférence-débat, une exposition,
une pièce de théâtre, un Maoulida ya shengué jusqu’à l’aube… rarement
l’Histoire aura été à ce point honorée sur l’île.
Il faut dire que cette Histoire avec un
grand H, on nous répète que ce sont les chatouilleuses qui l’ont menée…
pas très sérieux donc à première vue ! Les écrits, désormais figés dans
une brochure tirée à 10 000 exemplaires, prouvent le contraire.
Un territoire déshérité
C’est l’ancien sénateur, Soibahadine
Ibrahim qui la retrace et parle de la modestie de ce territoire des
Comores, « en retard même », qui ajouté aux dissensions inter-îles,
créera un terrain fertile aux idées de rattachement des Mahorais à la
France.
Le transfert de la capitale de Dzaoudzi à
Moroni (Grande Comore) déstabilise la société : l’exode des
fonctionnaires polygames mahorais incite les femmes restées seules à
« transgresser certains usages pour rompre avec leur statut de mère au
foyer, d’épouses fidèles ». D’autre part, les boutiques se vident de
leurs denrées, « on ne trouvait plus de sucre, de sel, de savon ».
Les femmes demandent alors à parler au
président du Conseil de Gouvernement des Comores, Saïd Mohamed Cheïkh
qui se déplace à Mayotte pour s’entretenir avec Zéna M’déré. Mais
l’échange tourne court, « des propos cavaliers ayant été tenus par le
dignitaire comorien » et Zéna M’déré lui reprochant de dépouiller
l’île : « le peuple de Mayotte ressemble à un troupeau de chèvres
abandonnées ».
Un combat gagné par des acteurs désintéressés
La situation dégénère avec l’arrivée
d’une foule en colère, Saïd Mohamed Cheikh s’enfuit, jurant de ne plus
jamais mettre les pieds à Mayotte. Le Mouvement des femmes bascule en
organisation politique militante.
Ainsi, chaque ministre ou membre du
gouvernement en déplacement subira la même torture, la chatouille :
« les femmes commençaient à l’entourer en se plaignant en paroles, puis
les doigts et les mains s’enhardissaient, allaient vers les côtes. Très
vite l’homme se tordait en essayant de se protéger comme il pouvait ».
Un combat abouti en 2011 par la
départementalisation de Mayotte, « 53 ans après », mais bien peu de
femmes sont au pouvoir pourtant. Zéna M’déré en avait donné son
interprétation : « nous nous sommes battues pour nos enfants, et ce sont
eux qui sont au pouvoir maintenant ».
Parmi eux, le docteur Martial Henry, qui
témoignait de son engagement dans l’accompagnement de la volonté de la
population à devenir française : « je ne l’ai jamais fait pour
m’enrichir personnellement et j’avais compris ce que signifiait être
français : adhérer à une culture qui mangeait du porc et qui était
majoritairement catholique ».
La politique, un milieu masculin
Lors de la conférence-débat, d’autres
femmes témoignaient : « Nous n’osions pas nous présenter à des
élections, prendre la parole en public. Et même, beaucoup d’entre nous
ne font pas confiance à d’autres femmes »… des interventions qui
interpellent à la veille des élections départementales qui vont voir 13
conseillères générales tenir la dragée haute à leurs alter égo
masculins !
Car si, comme le faisait remarquer le
professeur d’histoire Abdoul-Hafar Magoma Antoissi ces chatouilleuses
étaient clairvoyantes, « et délaissant leurs plaisirs personnels
contrairement aux hommes », un intervenant faisait remarquer que les
femmes mahoraises n’étaient pas préparées à cette entrée brutale dans un
milieu politique masculin, « comment vont-elles encaisser les attaques
personnelles ? Elles ne vont pas se retrouver autour d’un verre comme
les hommes ! Un temps d’apprentissage sera nécessaire », conclut-il.
Un grand pan de l’histoire Mahoraise
vient d’être explorée. Le sera-t-elle jusque dans les classes pour que
les jeunes puissent se doter d’une identité ? « Oui, quand on aura aussi
écrit l’histoire vue par les opposants à la départementalisation »,
lançait un participant.
Voir aussi
Πέμπτη 4 Οκτωβρίου 2018
Ancient African Saints on October 4 & 5 in the Orthodox Church
October 4 (from here)
Holy Martyrs Gaius, Faustus, Eusebius and Chaeremon the Deacons (Menologion of Basil II)
Saint Gaius was a deacon, and the disciple of Saint Dionysius of Alexandria (October 5). He and Saint Dionysius were arrested and banished from Alexandria.
Saint Gaius endured martyrdom during the persecution of Valerian (253-259) .
Saint Faustus was a deacon of the church of Alexandria, and the disciple of Saint Dionysius of Alexandria (October 5).
Saint Faustus was tortured and beheaded in 250, during the persecution of Decius (249-251).
Saint Eusebius was a deacon of the church of Alexandria, and the disciple of Saint Dionysius of Alexandria (October 5).
Saint Eusebius was tortured and beheaded in 250, during the persecution of Decius (249-251).
Fathers of the Desert
Saint Ammon often came to Saint Anthony the Great (January 17) for his blessing. At the time of Saint Ammon’s death, Saint Anthony saw angels bearing the soul of the righteous one to heaven. Saint Ammon died in the mid-fourth century.
See also
Holy Abba Ammoun of Nitria, Father of Egyptian Monasticism (icon from there)
Saint Paul the Simple of Egypt also lived in the fourth century and
was called the Simple for his simplicity of heart and gentleness. He had
been married, but when he discovered his wife’s infidelity, he left her
and went into the desert to Saint Anthony the Great (January 17). Paul
was already 60 years old, and at first Saint Anthony would not accept
Paul, saying that he was unfit for the harshness of the hermit’s life.
Paul stood outside the cell of the ascetic for three days, saying that
he would sooner die than go from there. Then Saint Anthony took Paul
into his cell, and tested his endurance and humility by hard work,
severe fasting, with nightly vigils, constant singing of Psalms and
prostrations. Finally, Saint Anthony decided to settle Paul into a
separate cell. During the many years of ascetic exploits the Lord granted Saint Paul both discernment, and the power to cast out demons. When they brought a possessed youth to Saint Anthony, he guided the afflicted one to Saint Paul saying, “I cannot help the boy, for I have not received power over the Prince of the demons. Paul the Simple, however, does have this gift.” Saint Paul expelled the demon by his simplicity and humility.
After living for many years, performing numerous miracles, he departed to the Lord. He is mentioned by Saint John, the Abbot of Sinai (Ladder 24:30): “The thrice-blessed Paul the Simple was a clear example for us, for he was the rule and type of blessed simplicity....”
Saint Paul is also commemorated on March 7.
See also: The life and miracles of saint Paul the Simple (photo).
October 5 (from here)
Saint Hieromartyr Dionysius, Bishop of Alexandria, was the son of wealthy pagan
parents. He converted to Christianity at a mature age, and became a
pupil of Origen. Later, he was appointed as the head of Alexandria’s
Catechetical School, and then became Bishop of Alexandria in the year
247. Saint Dionysius devoted much effort to defend the Church from heresy, and he encouraged his flock in the firm confession of Orthodoxy during the persecution under the emperors Decius (249-251) and Valerian (253-259).
The holy bishop endured much suffering in his lifetime. When the Decian persecution broke out, Saint Dionysius was forced to flee Alexandria, but returned when the Emperor died. He was later exiled to Libya during the reign of Valerian.
When he was able to resume his duties in Alexandria in 261, Saint Dionysius had to contend with civil war, famine, plague, and other difficulties. The saint called upon his flock to tend sick Christians and pagans alike, and to bury the dead. Concerning the death of his spiritual children he wrote, “In such a manner the best of our brethren have departed this life. This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom.”
Saint Dionysius illumined his flock through his preaching, and with deeds of love and charity. An illness prevented him from attending the Council of Antioch (264- 265), and he fell asleep in the Lord while it was in session.
The influence of Saint Dionysius extended beyond the limits of his diocese, and his writings dealt with practical as well as theological subjects (“On Nature,” “On Temptations,” “On the Promises,” etc.). He was also familiar with Greek philosophy. Only fragments of his writings survive today, most of them preserved in Eusebius, who mentions him in his CHURCH HISTORY ( Book 7) and calls him “Dionysius the Great.”
Two complete letters of Saint Dionysius are extant, one addressed to Novatian, and the other to Basilides.
More here!...
See also
The Orthodox Church of Alexandria & the Patriarchate of Alexandria
"Out of Egypt Have I Called My Son"
REJOICE, FAITHFUL EGYPT; REJOICE, BLESSED LIBYA
Nitria: one of the earliest orthodox christian monastic sites in ancient Egypt
The holy anarchists... in the Egyptian Desert
Ancient Christian faith (Orthodox Church) in Africa
Dream Team of the Desert (tag)
Orthodox Monasticism
Monasticism (tag)
Saint Pambo of the Nitrian desert, whose face shone like lightning (July 18)
Three Africans ancients saints: Anthony the Great (the Professor of Desert), Athanasius the Great & Cyril of Alexandria
St Pachomius the Great of Egypt, the founder of the cenobitic monastic life
Τετάρτη 3 Οκτωβρίου 2018
An Orthodox Christian Voice from Rwanda about Death and Resurrection
"PARTY ENDING THE MOURNING PERIOD: KEEPING TRADITION AND FAITH..."
In the Orthodox Vineyard of Africa
Fr Titus Twungubumwe
In Rwandan tradition, when somebody dies, especially a parent, a certain period is fixed for the mourning. At its end a party is organized whereby the large family and the friends gather for the memory of the departed, to solve some issues in which the departed was involved in before he / she felt asleep, and to share fellowship: this is called the "Rejoicing Party" whereby the kids of the departed, especially the daughters receive special donations by the family New Chief, to clean their tears!
With the introduction of the Christianity, this party is introduced by the Service of prayers for the departed, and here the tradition marries with the Christian religion. A priest or other Church delegates help the family for the celebration of the word.
Marcelin BARIHUTA was my grand father in low. Precisely he was the father of my brother in law Emmanuel who the husband of Blessila my eldest sister. The old Marcelin was reported fallen asleep on Saturday 14 July 2018 and his age was around a hundred! The party for ending his mourning was fixed on 30th September 2018 and, at our grand mother Regina NTAWANGA the wife of the departed, we gathered, prayed and shared the fellowship in the Sector of Ntarabana, District of Rulindo, North Province of Rwanda, neared the touristic place known as " The foot of King Ruganzu", and at the trees of God!" as there remain some giant trees that were planted in the compound of the late King Ruganzu Ndori, very famous in the history of Rwanda to have performed many wonders among others to have let the print of his feet on a rock that is still conserved in the local museum, and the place is known as "At the foot of Ruganzu!". The interested may come and visit the place nearby the Mac Adam road Kigali - Shyorongi - Musanze, just where ones leaves the asphalted road towards Rushashi former District area!
Regarding the religion in the region, the Roman Catholic predominates : representing over 80% of population, followed by the Protestant churches. I think I was the only one orthodox present in the party, but I adapted to the prayer seeing that I was born and I grew up in the Roman Catholic Church too!
With the blessing of His Grace Innocentios Byakatonda, the Bishop of the Orthodox Diocese of Burundi and Rwanda, allow me to talk about the orthodox beliefs and practice regarding the event I present. In our Common Nicene Creed we end: " And I believe in One Holy Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead and the life of the world to come. Amen
The readings for the prayer for the departed, ordinary fixed on 2nd November, were: 2 Maccabees 12: 43-45, 1 Corinthian 15: 51-57 and John 6: 51-58.
In the reading from the Old Testament, Judah prepares the sacrifice for the expiation of the sins for the soldiers killed at the battle field because he had faith in the resurrection of the dead. " For, if he had no faith the killed soldiers had to resurrect, it would be superfluous and stupid to pray for the dead. (v. 43 - 44). In the Writings of the Apostles: Saint Paul talks about the Time of Resurrection and the Triumph over Death. "O Death, where is your sting? O Hades, where is your victory?" (v. 55) " The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gave us the victory through our Lord Jesus Christ." ( v. 56-57). Our basic mortal condition is manifested in sin. We are born mortal; We then become sinful. Thus does death "sting " us before we die. Being a Christian is more than having one's sins forgiven or being good; it is being alive. The low is not sinful, but it exposes sin. And, since it does not provide the power to obey it, it increases sinfulness in unchanged humans. (From. 3:20; 4:15; 5:13, 20; 7:7 ; Gal. 3:19-20.
In the Gospel according Saint John, Jesus says: "Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day." (John 6:54) Saint Hilary of Poitiers writes, " What we say concerning the reality of Christ's nature within us would be foolish and impious were we not taught by His very words...There is no room left for doubt about the reality of His flesh and blood, because we have both the witness of His words and our own faith. Thus when we eat and drink these elements We are in Christ and Christ is in us". (On the Trinity, Book VIII, 14).
This reality, however, is a profound mystery of faith and grace. ORTHODOX Theology teaches that in the Eucharist we partake not simply of the physical / material, but on the deified and glorified Body and Blood of Christ which give resurrection life.
Eternal memory to late Marcelin BARIHUTA, may he rest in peace!
Report by:
Reader Timothes Titus Twungubumwe
Orthodox Church in Rwanda
See also
The Wisdom of the Orthodox Church in Burundi: Victory Against Death - The Sadness and Joy of Holy Saturday!
We and the spirits of the departed
The Firstborn From the Dead
The Way - An introduction to the Orthodox Faith
Theosis (deification): The True Purpose of Human Life
Theosis, St. Silouan and Elder Sophrony
Orthodox Rwanda
Two years of missionary ministry in Burundi & Rwanda
1st July 2018: how was celebrated the Rwandan Independence Day in the Orthodox Church!...
"Au Rwanda, les missionnaires orthodoxes auront comme principale tâche..."
The Praiseworthy Orthodox Funeral of a Mother of Ten Children!...
Eight principal areas of convergence between African spirituality and Ancient Christianity
Orthodox Mission in Tropical Africa (& the Decolonization of Africa)
How “White” is the Orthodox Church?
Τρίτη 2 Οκτωβρίου 2018
Saints and magicians at the entrance of October!...
Please, click:
Feasts
of Saint Romanos the melodist and Saint Ananias of 70 - La DISTRIBUTION
DU MATERIEL SCHOLAIRE St.Paisios (Burundi & East Congo)
20th Century, a truly dark age - The Lives of Sts Cyprian and Justina (feast day, October 2)
Holy Icons of Mother of God & Ancient Orthodox Saints in October 1
October 2
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