The culture of Madagascar reflects the origins of the Malagasy people in Southeast Asia, East Africa and Oceania. The influence of Arabs, Indians, British, French and Chinese settlers is also evident.
The most emblematic musical instrument of Madagascar, the valiha, is a bamboo tube zither carried to the island by early settlers from southern Borneo, and is very similar in form to those found in Indonesia and the Philippines today. Traditional houses in Madagascar are likewise similar to those of southern Borneo in terms of symbolism and construction, featuring a rectangular layout with a peaked roof and central support pillar. Reflecting a widespread veneration of the ancestors, tombs are culturally significant in many regions and tend to be built of more durable material, typically stone, and display more elaborate decoration than the houses of the living.Acquier (1997), pp. 143–175
The production and weaving of silk can be traced back to the island's earliest settlers, and Madagascar's national dress, the woven lamba, has evolved into a varied and refined art.Kusimba, Odland & Bronson (2004), p. 12 The Southeast Asian cultural influence is also evident in Malagasy cuisine, in which rice is consumed at every meal, typically accompanied by one of a variety of flavorful vegetable or meat dishes.
African influence is reflected in the sacred importance of zebu cattle and their embodiment of their owner's wealth, traditions originating on the African mainland. Cattle rustling, originally a rite of passage for young men in the plains areas of Madagascar where the largest herds of cattle are kept, has become a dangerous and sometimes deadly criminal enterprise as herdsmen in the southwest attempt to defend their cattle with traditional spears against increasingly armed professional rustlers.
Worldview and religions
Traditional worldview
4.6% of the Island's population is solely adherent to the traditional religion of Fomba-gasy, which tends to emphasize links between the living and the razana (ancestors). The veneration of ancestors has led to the widespread tradition of tomb building, as well as the highlands practice of the famadihana, whereby a deceased family member's remains may be exhumed to be periodically re-wrapped in fresh silk shrouds before being replaced in the tomb. The famadihana is an occasion to celebrate the beloved ancestor's memory, reunite with family and community, and enjoy a festive atmosphere. Across the island, many Malagasy make offerings out of respect to the ancestors, such as by pouring the first cap-full of each newly opened bottle of rum into the northeastern corner of the room.Nativel & Rajaonah (2009), p. 165
Consideration for ancestors is also demonstrated through adherence to fady, taboos that are respected during and after the lifetime of the person who establishes them. It is widely believed that by showing respect for ancestors in these ways, they may intervene on behalf of the living. Conversely, misfortunes are often attributed to ancestors whose memory or wishes have been neglected. The sacrifice of zebu is a traditional method used to appease or honor the ancestors. In addition, the Malagasy traditionally believe in a creator god, called Zanahary or Andriamanitra.Bradt (2011), pp. 13–20
Social structure and values Each of the many ethnic sub-groups in Madagascar adhere to their own set of beliefs, practices and ways of life that have historically contributed to their unique identities. However, there are a number of core cultural features that are common throughout the island, creating a strongly unified Malagasy cultural identity. In addition to a common language and shared traditional religious beliefs around a creator god and veneration of the ancestors, the traditional Malagasy worldview is shaped by values that emphasize fihavanana (solidarity), vintana (destiny), tody (karma), and hasina, a sacred life force that traditional communities believe imbues and thereby legitimates authority figures within the community or family. Other cultural elements commonly found throughout the island include the practice of male circumcision; strong kinship ties; a widespread belief in the power of magic, diviners, astrology and witch doctors; and a traditional division of social classes into nobles, commoners, and slaves.Although social castes are no longer legally recognized, ancestral caste affiliation often continues to affect social status, economic opportunity and roles within the community.Middleton (1999), pp. 259–262, 272, 309 Malagasy people traditionally consult Mpanandro ("Makers of the Days") to identify the most auspicious days for important events such as weddings or famadihana, according to a traditional astrological system introduced by Arabs. Similarly, the nobles of many Malagasy communities in the pre-colonial period would commonly employ advisers known as the ombiasy (from olona-be-hasina, "man of much virtue") of the southeastern Antemoro ethnic group, who trace their ancestry back to early Somali settlers.Ames (2003), p. 101
Introduced religions Majority of the Malagasy population adheres to Christianity, with practitioners of Protestantism slightly outnumbering adherents to Roman Catholicism. Today, most Malagasy Christians integrate their religious beliefs with traditional ones related to honoring their ancestors. For instance, they may bless their dead at church before proceeding with traditional burial rites or invite a Christian minister to consecrate a famadihana reburial.
Many Malagasy believe they are descended from ancient Israelites and refer to a Malagasy Jewish diaspora (Diaspora Jiosy Gasy), with asserted signs such as dietary, menstrual, and life-cycle practices. In 2011, a normative Jewish movement was started and soon recognized by the government.Devir, Natan. "Origins and Motivations of Madagascar's Normative Jewish Movement." Becoming Jewish (2016): 49–63.
Islam is practiced by around 3% of the population, with practitioners largely concentrated in the northwestern provinces of Mahajanga and Antsiranana. The vast majority of Muslims are Sunni and are divided between those of Malagasy ethnicity, Indians, Pakistanis and Comorians. More recently, Hinduism was introduced to Madagascar through Gujarati people immigrating from the Saurashtra region of India in the late 19th century.
Perception of time
The Malagasy people of Madagascar see time in a cyclical manner. They imagine the future as flowing into the back of their heads, or passing them from behind, then becoming the past as it stretches out in front of them. The past is in front of their eyes because it is visible, known and influential. They can look at it, enjoy it, learn from it, even "play" with it.
In his 1915 book A naturalist in Madagascar, naturalist James Sibree published the following table of Malagasy terms used to refer to times of day and night: +Malagasy termEnglish translationTime of day (approximate)Mamaton’ alinaCentre of night12:00 AM; midnightMisasaka alinaHalving of nightManeno sahonaFrog croaking2:00 AMManeno akohoCock-crowing3:00 AMMaraina alina koaMorning also night4:00 AMManeno goaikaCrow croaking5:00 AMManga vodilanitraBright horizon5:15 AMMangoan’ atsinananaReddish EastMangiran-dratsyGlimmer of dayAhitan-tsoratr’ ombyColors of cattle can be seen5:30 AMMazava ratsyDuskMifoha lo-maozotoDiligent people awakeMaraina koaEarly morningVaky masoandroSunrise6:00 AMVaky androDaybreakPiakandroAntoandro be nanaharyBroad daylightEfa bana ny androMihintsana andoDew-falls6:15 AMMivoaka ombyCattle go out (to pasture)Maim-bohon-dravinaLeaves are dry (from dew)6:30 AMAfa-dranom-panalaHoar-frost disappears6:45 AMManara vava nya ndroThe day chills the mouthMisandratra androAdvance of the day8:00 AMMitatao haratraOver (at a right angle with) the purlin9:00 AMMitatao vovonanaOver the ridge of the roof12:00 PM; noonMandray tokonana ny androDay taking hold of the threshold12:30 PMMitsidika androPeeping-in of the day1:00 PMLatsaka iray dia ny androDay less one stepSolafak’ androSlipping of the day1:30 PM – 2:00 PM2:00 PMTafalatsaka ny androDecline of the dayMihilana ny androAm-pitotoam-baryAt the rice-pounding placeMby amin’ ny andry ny androAt the house postAm-pamatoran-janak’ ombyAt the place of tying the calf3:00 PMMby am-pisoko ny androAt the sheep or poultry pen4:00 PMMody omby tera-baoThe cow newly calved comes home4:30Tafapaka ny androSun touching (i.e. the eastern wall)5:00Mody ombyCattle come home5:30Mena masoandroSunset flush5:45Maty masoandroSunset (lit. "Sun dead")6:00Miditra akohoFowls come in6:15SomambisambyDusk; twilight6:30Maizim-bava-vilanyEdge of rice-cooking pan obscure6:45Manokom-bary olonaPeople begin to cook rice7:00Homan-bary olonaPeople eat rice8:00Tapi-mihinanaFinished eating8:30Mandry olonaPeople go to sleep9:00Tapi-mandry olonaEveryone in bed9:30Mipoa-tafondroGun-fire10:00
Language
The Malagasy language is of Malayo-Polynesian origin and is generally spoken throughout the island. The numerous dialects of Malagasy, which are generally mutually intelligible,Rajaonarimanana (2001), p. 8 can be clustered under one of two sub-groups: eastern Malagasy, spoken along the eastern forests and highlands including the Merina dialect of Antananarivo; and western Malagasy, spoken across the western coastal plains. French became the official language during the colonial period, when Madagascar came under the authority of France. In the first national Constitution of 1958, Malagasy and French were named the official languages of the Malagasy Republic. Madagascar is a francophone country, and French is mostly spoken as a second language among the educated population and used for international communication.
Art Visual arts
Traditional arts are based on the creative use of local and natural materials. The tradition of silk weaving and lamba production exemplifies this form of art. The weaving of raffia and other local plant materials has been used to create a wide array of practical items such as floor mats, baskets, purses and hats. Wood carving is a highly developed art form, with distinct regional styles evident in the decoration of balcony railings and other architectural elements. Sculptors create a variety of furniture and household goods, aloalo funerary posts, and wooden sculptures, many of which are produced for the tourist market.Heale & Abdul Latif (2008), pp. 108–111 The decorative and functional woodworking traditions of the Zafimaniry people of the central highlands was inscribed on UNESCO's list of Intangible Cultural Heritage in 2008.
Among the Antaimoro people, the production of paper embedded with flowers and other decorative natural materials is a long-established tradition that the community has begun to market to eco-tourists. Embroidery and drawn thread work are done by hand to produce clothing, as well as tablecloths and other home textiles for sale in local crafts markets. A small but growing number of fine art galleries in Antananarivo, and several other urban areas, offer paintings by local artists, and annual art events, such as the Hosotra open-air exhibition in the capital, contribute to the continuing development of fine arts in Madagascar.
Performing arts