Challenges and Opportunities for SDB & FMA in Africa & Madagascar

Regarding Initial Proclamation”.

Fr. Joseph Minja, SDB

I would like to start my brief presentation by reflecting on some few questions:

1. What is the reality with regard to population of our Catholic Church in Africa today?

2. What are the groups working already as evangelizers in the African Catholic Church?

3. As a Christian, priest, religious or lay person, what is really my role in proclaiming the good news so that people may came to know Christ and remain strongly in faith?

4. As SDBs, FMAs….

1. Where do we belong in the Catholic Church in Africa?

2. Have we really played our role in the initial evangelization?

3. Do we follow the footsteps of Don Bosco in seeking to save the Souls?

4. What are we doing so to strengthen those who are already initially evangelized?

5. Is the Education system (Preventive System) by Don Bosco effective in today’s Church in Africa and help in proclaiming the faith?

Thus, I managed to get the data below to help us in seeing about the Africa-Catholic Church general and religions general data. Looking at the two document we can somewhat direct our minds, sharing towards the future and see where we are going to, what we can propose to be done and how to do it.

AFRICA - CATHOLIC CHURCH GENERAL DATA see Appendix 1

CHALLENGES

1. HIV /aids. According to UNAIDS, Three –quarters of all AIDS deaths worldwide in 2007 were in sub-Saharan Africa, where 22 million people are infected with HIV. We could imagine, if in Africa majority of population is of Youth age, then we could conclude that many who suffer from HIV aids should be youth. How then could we take care of this group affected?

2. MODERNITY AND SECULARIZATION: Nowadays, many of African Countries have under fallen under modernity and secularization, of which many African families find dangers to bring up the children and youth. Thus, less fear of God and committed in the religious matters.

3. MULTIPLICATION OF RELIGIOUS SECTS:

For instance in Kenya, we have the Following groups:

1. Baha'í Faith: Present in Kenya from 1945, the religion grew to an estimated of 308,000,

2. Christianity

Was brought to Kenya in the fifteenth century by the Portuguese and spread rapidly during the 20^th Century, spread by the colonists. Denominations in Kenya are Protestant confessions which make up to 52.73%. They include Anglican Church of Kenya and the Presbyterian, Reformed, Methodist, Baptist, Lutheran and Pentecostal churches.

3. The Roman Catholic Church which represents about 23.4% of the populations.

4. In Kenya there are also significant non Catholic and non Protestant movements including the Eastern Orthodox Church, New Apostolic Church, Seventh-day Adventist Church, Jehovah’s Witnesses, United Pentecostal Church International and Branhamism.

5. Islam: Is the religion of approximately 11.2% of Kenyan population.

6. Other Religions, which include: Hinduism

7. No Religion group, which forms about 2.4%

8. Traditional African religions, which are African religions are typically based on natural phenomena and reverence to ancestors.

The above situation remains as challenge to us SDBs and the FMAs, because each group tries to pull in its side. In case of receiving youth who are from different religious backgrounds sometimes they partially fit into our formation (preventive system) but there is no assurance that they will remain faithful to the good practices that they learn.¹

4. LACK OF BOOKS AND SCRIPTURE READING: As Salesian trying to do the initial evangelization, we realize that it is very expensive to get the instructing material such as books and scriptures such as the Holy Bible, the Catechism of the Catholic Church among others. In this situation, it is not easy to many people having the self reading and deepening of the knowledge about the doctrine of the church. People in general will only rely on someone who readings, understanding and being available for sharing.

5. PRESENCE OF MANY DIFFERENT LANGUAGES: The continent of Africa & Madagascar is blessed with so many languages. However there has been a big struggle in trying to translate, interpret, and making of the exegesis both at the scientific level and at the popular level, of which the effort is required more.

6. CULTURE / INCULTURATION: Since the Church is a communion, which joins diversity with unity, being present throughout the world, it takes up whatever it finds positive in all cultures. Inculturation, however, is different from a mere adaptation, as it signifies an interior transformation of cultural values through integration with Christianity and the rooting of Christianity in various human cultures.²

7. CONFLICTS AND WAR SITUATIONS: Our continent Africa is still toned apart because of the several conflicts (family, zones, regions, within one country, between one country and another…). People are not at peace with one another …) God seem to be far away or nor more present among people!!

8. NATURAL CALAMITIES: We have natural calamities such as draught, floods, sicknesses in which at the end of the day leave people devastated and not able to recover from the impacts. The time just passes with the struggle to recover from the situations and the chances to reestablish with God are rare.

9. FREE STYLE OF LIFE AMONG THE YOUTH: Cases like the not care attitude, laziness, lack of commitment, reluctance tendencies, wasting time, short cut way of life among others are some of day to day ways of life of our youth. It is likely that this is the life which is taking into roots and which will lead to the diminishing of Families, committed citizens, good faith practices, laisser-faire leadership among others.

10. LACK AND DECLINING OF THE VOCATION GROTH RATE: It is observed that some of the reasons which has led to the lack or declining of the vocation in the congregation are such as.

• Lack of genuine motivation in ones vocational journey

• Personal choice without sufficient reason

• Request by the formation and/or spiritual guide because of unsuitability.

• Pressures from the family on economic grounds.

• Inability to live the demands of evangelical counsels and the community life.

11. INABILITY TO WORK WITH THE LAY PEOPLE OR MEMBERS OF THE SALESIAN FAMILY (COOPERATORS, PAST PUPILS, VOLUNTERS…). If we see the situation of Africa, the number of Religious and Priest is really little. What if we were to form a big unity in order to work together in the area of the initial evangelization?

OPPORTUNITIES

1. SOCIAL JUSTICE: We are invited to work for social justices and fight the hunger and disease, poverty, unemployment, economic and political injustice that afflict millions on the continent (e.g. Kakuma Refugee Camp in Kenya) under the AFE. It is situated in the far north –western part of Kenya. It serves the majority of the camp refugees originating from Sudan, Somalia, Eritrea, Congo… In the Salesians run the Parish, substation, Vocational Training Centre, Oratories, Seminars …) these are the areas of which when educating we evangelize.

2. HOSPITAL, HEALTH CARE CENTERS AND CLINICS: Africa has many people who are suffering from physical sicknesses than perhaps other health problems such as neurosis, psychology… The sickness due to HIV/Aids, malaria, typhoid … could be treated in good hospitals or dispensaries which could be run by the Salesians or FMA. The reason behind the whole scenario is to be able to give hope to the suffering and hope to meet with their creator in their suffering.

3. INTER RELIGIOUS DIALOGUE: As SDBs and FMAs we could take more initiatives of promoting the dialogue between Christians and other faith groups in order to find a way forward with regard to the formation of the youth to the proper moral values and encountering with the providence.

4. THE USE OF THE PREVENTIVE SYSTEM IN FORMING THE CONSCIOUS OF THE YOUNG PEOPLE: Since we have chances of encountering the youth in SDB and FMA (schools, youth centers, parishes, refugee camps, families…) we could use more of the preventive system values – reason, religion and kindness … in order to help them to take the life seriously with some commitments.

5. PRINTING, EDITING, TRANSLATING AND WRITING OF THE BOOKS AND SCRIPTURAL MATERIALS: Like Don Bosco who was able to read and study the signs of his times, we Salesians and FMA working in Africa today, we could intervene and venture more on this area. It was the aim of Don Bosco to print good material in order to be used in nurturing the faith, strengthening and defending of the Catholic faith.

6. TRAINING OF THE CATECHISTS: As Salesians working in Africa, we just have only one Catechetical Training centre which is run by us. That is Makalala Catechetical Centre in Iringa Diocese in Tanzania. Could we run some more centers of this type?

In summary, the following subjects are taught:

• Bible, morality, church teachings /Documents of Vat. II, sprinkling of Psychology and Methodology, Mathematics, Civics, Swahili the national language (Kiswahili) and English, Music, Sacraments, Liturgy,

• There are also seminars conducted every semester on various topics (Small Christian Communities, Income Generation, Youth Animation, and Youth etc.

• The students do participate in Pastoral field activities such as (Teaching Religious studies in primary schools which are under Mafinga Parish, visiting the sick, Sunday apostolate/oratory etc).

• Informally, talk, narrate about the lives of the, Saints through goodnights, homily, group sharing etc.

TO US SALESIANS:

Evangelization and Catechesis: Art. 34. “This Society had its beginning in a simple catechism lesson.” For us too evangelizing and catechizing are the fundamental characteristics of our mission.

Like Don Bosco, we are all called to be educators to the faith at every opportunity. Our highest knowledge therefore is to know Jesus Christ, and our greatest delight is to reveal to all people the unfathomable riches of his mystery.

We walk side by side with the young so as to lead them to the risen Lord, and so discover in him and in his Gospel the deepest meaning of their own existence, and thus grow into new men.

The Virgin Mary is present in this process as a mother. We make her known and loved as the one who believed, who helps and who infuses hope.

Reflecting on what the article number 34 of SDBs says, and seeing the real situation in African Continent, how much are we doing for the first evangelization? With the today many challenges that surround us can we say that it is easy to take the same measure which were taken by the early missionaries in many parts of our continent? For example:

7. PRESENCES FOR THE SALESIANS and FMAs: How are our centers (Schools, Parishes, Youth centers…. ) make impact on the first evangelization?

8. THE USE OF THE MASS MEDIA: Nowadays it is and can reach many people as faster as possible. With the animation of the some topics, seminars, teachings on the Catechism, church doctrine, many people can be directly and indirectly reached. We should try to qualify own people (SDB and FMA) on mass media, work with the lay people in this field in order to have a big impact on the field of the initial evangelization in the African countries.

9. EDUCATION AND ONGOING FORMATION FOR THE CATECHESTS: With the help of the catechists, the initial evangelization should be carried forward. They play a big role in the areas where the availabilities of the priests is less manifested.

10. ASSOCIATION OF THE CATHOLIC TEACHERS: The empowered catholic teachers could remain as a strong tool for the initial evangelization. In the first place, they have already an experience and methodology of teaching the circular studies. Secondly, if they are offered the Religion subject, they could make a big influence in starting following up the non baptized children/youth.

11. YOUTH GROUPS LIKE, YCS (Young Christian/Catholic Students: Fortunately, we SDBs and FMA have the opportunity of meeting, animating and working with the different groups of the youth in different places and stages. How much can we make the use of them so that the youth themselves will remain an instrument for the initial evangelization?

Ref. AFRICAE MUNUS 165. If this effort is to be more effective, the missio ad gentes must keep pace with the new evangelization. In Africa too, situations demanding a new presentation of the Gospel, “new in its ardour, methods and expression”, are not rare. In particular, the new evangelization needs to integrate the intellectual dimension of the faith into the living experience of the encounter with Jesus Christ present and at work in the ecclesial community. Being Christian is born not of an ethical decision or a lofty ideal, but an encounter with an event, a person, which gives life a new horizon and a decisive direction. Catechesis must therefore integrate its theoretical dimension, which deals with concepts to be learned by heart, and its practical dimension, which is experienced at the liturgical, spiritual, ecclesial, cultural and charitable levels, in order that the seed of God’s word, once fallen on fertile ground, can sink deep roots and grow to maturity.³

For example:

TONJ - SUDAN

SITUATION:

Area wise is about 80 km square. The area highly populated.

In 2003, the whole of Tonj had about 76 catechists. They did not have enough primary education. Hardly could they teach catechism effectively. Fr. John Peter, sdb, initiated one method which he called “Apostolic group”. It is the group of those boys interested to go and give good news.

Fr. John Peter could meet them twice in a week (Wednesdays and Thursdays) for the catechism classes of which he was preparing them to go and teach the same thing to all the people in the nearby 6 villages. Children, youth and adults could always come to be taught by these young people.

The methodology which these young people used was of Oratory background. They would go and arrange the time accordingly. They would start with games and later on they would make people sit and teach them Catechism the way Don Bosco did. This practice brought a lot of motivation to the people around and later on the Catholic Diocese of Rumbek asked if the method could be adopted all over.

In 2003 itself when this practice was introduced, about 820 group of children and young people did receive the initial sacraments (Baptism, Holy Eucharist and Confirmation). The Bishop of the place by then + Ceasar Mazzollari of Rumbek Catholic Diocese, used to go to Tonj Mission and confirm the youth.

In 2005, during the long holidays, Fr. John Peter organized the Apostolic group to go and stay/live with some catechist in their homes. During this time father bought for them some food items and made some arrangements with the local catechists to be visiting them now and then with the intention of assisting and evaluating the way they were teaching catechism to the people.

Since the distances were long to be covered easily, Fr. John Peter bought some bicycles for them too.

164. The proclamation of the Gospel must recover the ardor of the beginnings of the evangelization of the African continent, attributed to the evangelist Mark and carried on by “countless saints, martyrs, confessors and virgins”. There is a need gratefully to remember and imitate the enthusiasm of so many missionaries who, over the course of several centuries, sacrificed their lives to bring the Good News to their brothers and sisters in Africa. In recent years the Church in different countries has commemorated the hundredth anniversary of evangelization. She has rightly renewed her commitment to bring the Gospel to those who do not yet know the name of Jesus Christ.⁴

For example:

BRIEF HISTORY OF FAITH JOURNEY IN IRINGA DIOCESE

The Starting of evangelization:

Iringa diocese received the first seed of evangelization/ the word of God in October 1896 by the Benedictine missionaries of saint Otilia from Germany. The first places to be reached by these missionaries were: Tosamaganga and Madibira. These missionaries were under the care of Superior of the Diocese of Southern Zanzibar of which it’s headquarter was in Dar es salaam.

Due to the First World War (1914-1918), the missionaries encountered with a lot of difficulties and for that reason they had to abandon the Iringa diocese and went to Pugu prison. After the war, these Benedictine Missionaries did not return to Iringa.

Iringa Diocese under the Consolata Missionaries:

After the Second World War 1919, the Superior of Dar es salam diocese asked His lordship- Bishop Filippo Perlo of Nyeri diocese in Kenya to send some missionaries of his Diocese (Missionary fathers of the Virgin Mary Consolata) to come and work in his Diocese. Four priests came to work in Iringa diocese, of whom they were: Fr. Gaudensio Panelatti, IMC, Fr. Giovanni Ciravegna, IMC, Fr. Dominico Vignoli, IMC and Fr. Giacomo Cavallo, IMC. They reached in Iringa in 1919.

In 1922, the Iringa diocese formed the Apostolic Prefecture of which was under the leadership of Right Rev. Mons. Francesco Cagliero, IMC, who died in car accident on 22^nd October 1935 at Mdandu, Njombe-Iringa. He had served in the diocese for 12 years. One of his works in Iringa diocese was the finding of the local Missionary sisters of the Diocese of Saint Teresa of the Child Jesus.

In 1936, Mons. Attilio Beltramino, IMC, succeeded Mons. Francesco Cagliero and on 27^th May, 1948 he was ordained Bishop of Tosamaganga Church.

While Iringa remained an Apostolic Vicariate, on 25^th March 1956 his holy Father Pius XII announced that all the missionary churches to became Dioceses or the local church. From this time on His Lordship Beltramino, IMC, became the first Bishop of Iringa Diocese. He worked hard to up bring the Diocese spiritually and physically.

The local Bishops:

After bishop Beltramino’s death on 3^rd October 1965, the first local bishop Mario A. Mgulunde took over from him in 1969. He was consecrated on 15^th February 1970. The big responsibility of this first local bishop was to put into implementation all of the second Vatican council decisions. In 1982, he managed to call for the first Synod of Diocese with the theme “… seek what is above, where Christ is …” (Col. 3: 1).

All the synod preparations were made and given out in 1984. Before the implementation of the synod’s decisions were implemented, Mons. Mario A. Mgulunde was appointed to be the Arch bishop of Tabora Arch Diocese in 1985. Thus, the synod’s implementations were put into practice by his Lordship Norbert Wendelin Mtega who led the Iringa Diocese from 1985 till 1992. Since 10^th January 1993, the Iringa Diocese is under the leadership of Bishop Tarcisius J. M. Ngalalekumtwa. He is also a local diocesan Bishop. He has been working with the help of the missionary and local priests, religious; men and women, lay people and men of good will who always sacrifice their energy, talents, wealth and their vocation for building up the faith for all people.

The above narration shows that the first evangelization of Iringa Diocese was done from 1896-1996. The 100 years were mainly for introducing the Christian faith to the local people.

From 1996 till 2011 onwards, the second evangelization is taking place. The Major challenges in this Diocese today are such as: Getting enough priests to run up the parishes which are there. This is due to the decreasing of the vocation to the priesthood or religious life. The lack of vocation in the church is not only the difficult that the Iringa Diocese is facing, but also the neighboring dioceses such as Songea, Mbeya, Njombe, Dar es salaam, Morogoro are facing. Thus, in order to facilitate the teaching of catechesis, the above mentioned dioceses, have come up with the strategy of working more closely with the lay people. Makalala C.T.C has came up then, as the response to prepare the lay catechists so that they go back to work in vary parishes and substations of this diocese and other dioceses in Tanzania.

Secondly, these dioceses are vast in area distances, thus it is difficult to reach in different places for evangelization or follow up the Christians in ongoing formation. If then the catechists are prepared, they can somewhat help a lot in following up the faith.

Makalala Catechetical Training Centre which is now run by the Salesians of Don Bosco with the collaboration of the Teresina Sisters of the Child Jesus (local Sisters of the Iringa Diocese), is located in Mufindi district, which has its head quarters at Mafinga town.

The aim of the training is to enable the catechists to be leaders in their villages, to be able to help the people in the villages, to understand the Christian faith, morals, and specially the Bible. We aim to prepare intellectually, spiritually and pastorally, these young men and women to be leaders and evangelizers of the local church. They should be equipped to strengthen and deepen the faith of the baptized, and then to spread the message of the Good News to those who have not heard about the message of Jesus.

Basically, our aim is to help them to be catechists and primary evangelizers. They should be able to do this with some amount of confidence, the work of pre-evangelization, evangelization and catechetical ministry. They are expected to be leaders of community prayer and animators of small Christian communities.

In order to achieve this aim, we hold formal classes, in Bible, morality, church teachings, sprinkling of psychology and methodology, Mathematics, civics, Swahili the national language (Kiswahili) and English. We also do seminars on various topics of relevance and importance. These are done by qualified people in their field.

12. EDUCATION ON THE HUMAN AND SPIRITUAL VALUES

When I was reading the documents of the second Vatican on human life, I came across the following statement: “At all times the Church caries the responsibility of reading the signs of the times and of interpreting them in the light of the Gospel, if it is to carry out its task. […] we are entitled then to speak of a real social and cultural transformation whose repercussions are felt too on the religious level.”⁵

While pondering on the above words about the situation of man in the world today regarding hope and anguish I tend to say that it is impossible to talk about education and catechism to the youth without tackling the issue of the holistic human being, looking on his material needs and faith or spiritual life. On the other hand, looking on my situations today as I am becoming more aware of the animation work in the congregation; I feel that I will probably continue meeting youth in all situations of life for example youth in social crisis and those whom I have to assist in their spiritual matters. It is young people therefore, who are initially to this discussion. Youth who are entirely body and soul. The material needs for the human being could be like, food, water, cloth, shelter, and clothing which are due to family poverty, natural calamities like drought and flood or war situations. The above circumstances may force a young person to run away from the family, and go elsewhere to try to seek for the better life like Bartolommeo Garelli during the early years of Don Bosco priestly life.⁶ Such cases, of material poverty, perhaps are found more in the developing countries and in war affected countries today. When the above material needs are missing one may not easily start thinking of going for education and faith or catechism classes. We should find the way of helping them to meet the material needs. At the other time, we have to go a more step forward and question about the depth of the faith which the young people are supposed to be acquitted with and continue forming them from what they have as a base of their faith. Why are we to worry about the religion or spiritual life of the youngsters? Again, one can ask for instance; is religion important for the life of youth after all? Probably we may have many answers to the above question. Richard J. Gehman in his book ‘African Traditional Religion’ is saying that; “Man has been defined as the incurably religious animal.’ “For everywhere and in every age he has professed some belief in supernatural powers which aid him in life.”⁷

If religion is therefore of giving one hope in this life so that he/she may prepare to meet the higher life, is it then not important to the youth who are walking on the journey towards sanctity? I feel that we should always see the youth looking forward to the higher life. That sense of hope is the most important thing for them and every one of us should be encouraging that.

With regard to the evangelization and education, our Rector Major says: It is true that we Salesians carry out our mission of evangelization by educating and that we educate by evangelizing. It expresses the strict bond between evangelization and education. Education is authentic when it respects every dimension of the child, the teenager, the young man or woman, and it is clearly oriented towards the complete formation of the individual, opening him or her to transcendence. Evangelisation, for its part, has in itself a strong educational worth, precisely because it tends to the transformation of the mind and heart, the creation of a new person, the result of being configured to Chirst.⁸

13. VOCATION Orientation [Vocation to Religious life SDB, FMA…] like Don Bosco.

Don Bosco was led by the Holy Spirit to start the work for the poor and abandoned youngsters. As he started taking care of them and passing some moments, he found that he could not do much for them by himself. Though he received some help from the lay people, he was also convinced that the people who would offer their lives freely to God and accept to live a religious life could do still better than merely the lay people who were helping him. Thus he started looking and supporting for vocations from his very first youngsters⁹ and also taking charge to care for the formation of the diocesan seminarians.¹⁰ This reality of yearning for vocations is also important to us Salesians and FMA today that we continue receiving and accompanying some of vocations sent to us by God and helping them to grow and mature. We must be opened to the signs of times and realize that always these true vocations sent by God will be useful for the Society and for the Church.¹¹

1. Recruiting

From where did Don Bosco get vocations? How about our present moments, do we have vocations coming to us? During the time of Don Bosco we are told that he received the boys of different backgrounds and circumstances. For example he received boys [for apprentices] those boys who were orphan of both parents, poor and abandoned and of years between twelve and eighteen of age and boys [for students] who had finished primary school; to have a good mind and be of good moral behavior; accepted them for two months at twenty four lire per month until he could give them a notes.¹² From the above groups he managed to notes some of whom were showing good signs for vocations and tried to suggest¹³ to them to become religious or priests and accompanied them. I believe that, today we still have the same categories of boys and girls coming to us. It is up to us to open our eyes of faith to receive those vocations.

11.2. Accompanying the vocations

I believe that the vocation especially to religious life, priesthood and even other vocations are the gifts from God to us human being. Vocation is something which grows from deep within the heart of a person and the whole being of an individual. One has to struggle to realize this reality. While God still calling the individual to a certain type of vocation, it becomes also the task of this individual to freely respond. However the other people around are to help this individual to respond to God. This journeying together with the formees and helping him to discover his vocation is what I mean by the term accompaniment.¹⁴ How to do the accompaniment then? I believe that we need to form a group/team of people who are willing and believing in the grace of God in accompanying the youth towards their journey of formation and maturing in their vocations.

In our formation houses we need to be prepared to be ready ourselves to live with the youth whom we could know intensively. Also in living with them one possibly gets a chance of knowing about each individual and invents different methods of helping one. I also assume that, this accompaniment creates an atmosphere of trust and love towards the one who is animating them. Thus the youngsters will be free to share about their experiences, worries and difficulties in life. So, in order to have more and good vocations in the congregation, I suggest getting more interested in personnel and working as a team of formatters.

11.3. Witnesses

I have seen the term witness, used in both the letters, “Salesian Spirituality of the New Evangelization, 1990 and in the Strenna 2008”. I may say that the word witness is used as to teach/remind us that of its meaning for example it could mean: a person who sees an event taking place and is therefore able to describe it to others, confirm that it took place among others.¹⁵ To us what could the term witness really mean? I feel that it is the manner of that joy of the birth of our Savior and His mission which the Rector Major has reminded us in the Strenna 2008 that “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the accepted year of the Lord.” (Lk 4, 18 - 19). This reality to us Salesians, it should be our daily witness among the youngsters by our faith, desire of becoming saints, meeting Jesus and others in our celebrating of the Eucharist, in our daily commitments, in forgiving one another, in tolerating each other’s defects and living happily our vows. This life of witness as it is explained above if is lived the way it is suggested it will attract even others to join our Salesian way of life it was during those days of Don Bosco Salesians. ¹⁶

SALESIANS IN MADAGASCAR.

The Salesians arrived in Madagascar during the Project Africa in 1980s and found the Madagascar Mission.¹⁷

Mauritius is an Inland in the Indian Ocean 850 kms. East of Madagascar with the population of around 1 million. The Salesian mission is found at the Capital Port Louis. The Salesians do the evangelization work especially in specialization works and education to the young.¹⁸

CHALLENGES:

1. The following challenges are base on Religion realities.¹⁹

1. MADAGASCAR RELIGION: Has ruled by certain traditional beliefs. According to a recent survey 55 percent of the population abides by the traditional beliefs, 40 percent are Christians and the remaining 5 percent of the population are Muslims.

2. ETHNIC GROUPS IN MADAGASCAR: Are Betsileo and Merina. Betsileo people had been supporters of the Roman Catholicism whereas the Merina people are the supporters of the Protestantism.

3. RELIGION CONFLICTS: The 19th Century was a tough period for the Madagascar as the country witnessed conflict between Christianity and traditional religious beliefs thus leading to the death of many religious followers.

4. RELIGION SUPERIORITY: Protestantism became the religion of the royal and noble families of Madagascar. The Christian Missionaries established the belief of Supreme God and used the term “Andrianmanitra” to define the Christian counterpart.

2. POLITICAL INBALANCE, CONFLICTS: like many other African Countries which were ruled by European countries (in case of Madagascar it was under the French colonial rule), no way this reality can be under looked. The political ideologies, colonial interests, cultural conflicts and beliefs do bring many conflicts.

3. CULTURAL MIXED UP: Madagascar is believed to be of descendants of Africans and Indonesians²⁰. Perhaps it was not easy to have the same way of seeing the overview of life.

OPORTUNITIES

1. YOUTH PASTORAL ANIMATION BY SALESIANS / FMA

Through the Radio Don Bosco continues with the service for the Madagascar - Salesian Youth pastoral animation. Its competence is manifested in been able to run the pastoral programmes for the Salesian Youth Movement, youth formation, forming the animators, production of the animation materials.

The Salesian Sister and the Salesians have managed to have a common animation for the Salesian Youth Pastoral. For example, both have managed to have the National Salesian Youth Movement.²¹

2. RADIO DON BOSCO AND Presentation of the programs: This is the powerful instrument which in which as it has been used, it has reached many people. It could be really the means of sharing about many areas of people’s life as it focuses on the areas with regard to the word of God, the church, education among others which are indicated on the programme below.

Programming of RDB is characterized by a succession of time slots to satisfy their listeners.²²

Time bands

4.30 – 6.30

Radio Don Bosco invites to make the first thought of the day to God, through the Morning Prayer, meditation, reading and a brief commentary of the Gospel of the day, the deepening of the catechism, teaching of the Church's social doctrine and the history of the saint of the day.

8.00 – 12.00

Every day are offered different programs, regarding some issues of the day. The program is a kind of entertainment, through an original and lively animation, imbued with humor. It consists of several headings (education to love, youth, world culture and show business, educational issues around the role of women and the family, current events), with the aim to inform, entertain, involve the audience, make them think … (via e-mail, SMS, telephone).

14.00 – 17.00

It's a talk show, to entertain the audience, where are included various items both educational, informative, interesting facts, practical advice; all on a fast pace, humorous, involving the listeners through interviews and games.

17.30 – 19.30

In this time band are offered a range of short length programs: on health, on agriculture, on ecology, catechetical insights, and issues of working.

20.15 – 21.30

Here you will find in-depth programs such as: socio-political debates, questions to the priest about spiritual issues, development, better understanding of religious issues, women's world, news…

CONCLUSION:

My impression in looking about the challenges and opportunities we have as the SDB and FMA in Africa and Madagascar in the initial formation is:

1. We have so many in the Church, Congregations, Society, NGOs … writing or pointing out of provoking challenges and the way forward with regard to the initial evangelization in Africa. This in itself is a wonderful exercise. On the other hand how much efforts in implementation of the proposals will be done?

2. It has not been easy to collect the challenges and look about the opportunities which are there for the initial evangelization. It is only because of the little experience that I have and making a few references that I have come up with this sharing. I hope and trust that during the days of sharing in Ethiopia, we shall be able to have a wider view of many aspects which I could not relate.

3. The Africa Madagascar as a Continent, it is too vast and various cultures. We cannot really exhaust all the learning about the initial evangelization. Perhaps we come to be more aware about the realities in the closer sharing and hearing from the people who have been in the mission land.

May God help all of us to deepen and grow on more knowledge on the efforts which have been met with many others especially for paving the way for the initial evangelization in Africa.