La onte in listoir mark\u00e9 par l\u00e9sklavaj sinon\u00e7a in r\u00fcptir la sossi\u00e9t\u00e9 par loksidantalizasyon rapide l\u00fcniv\u00e8r kr\u00e9ol, lo d\u00e9ba i r\u00e8ste t\u00e9lk\u00e8l, \u00e9pila lo k\u00e9stionman dessi la pratik moring l\u00e9 lorijine nout r\u00e9fl\u00e8ksyon <\/span>. L\u00e9 vr\u00e9 La R\u00e9nyon i kon\u00e9 parla 20\u00e8m si\u00e8k, rantr\u2019 zan\u00e9 1950-1990, in f\u00e9nom\u00e8n sossial pa tro rekonu m\u00e9soman vr\u00e9man importa : lo shanjman t\u00e9kniko-\u00e9konomik \u00e8k sossio-k\u00fcltirel dann zan\u00e9 apr\u00e9 la d\u00e9partmantalisasyon, la-f\u00e9 plonje lil dann in sossi\u00e9t\u00e9 konsomasyon \u00e8k lam\u00fczman. D\u00e9ja l\u00fc l\u00e9 apar dan la k\u00fcltir, lo moring, konm lo maloya, i s\u00fcrvive solman dan linkonsian kol\u00e9ktif bann R\u00e9nyon\u00e9 <\/span>. Pass\u00e9 d\u2019inn j\u00e9n\u00e9rasyon a-l\u2019ot, l\u00fc r\u00e8ste jist konm in limaj torte, fantomatik. \u00c7ak n\u00e9na la kon\u00e9ssanse, bann gramoune d\u00e9pass\u00e9 par la vit\u00e8sse bann nouvot\u00e9 t\u00e9knolojik, t\u00e9 i oze pa transm\u00e8te patrimoine-la bien dif\u00e9ran la k\u00fcltir rassion\u00e8l lo 20\u00e8m si\u00e8k. Par\u00e8y toute bann r\u00e9jion lo monde oksidantal la-konu l\u00e9pok post-ind\u00fcstri\u00e8l, La R\u00e9nyon i p\u00e8rde kontak \u00e8k son listoir k\u00fcltir\u00e8l <\/span>. Bann j\u00e9n\u00e9rasyon Soixante <\/em>i kon\u00e9 pa ditou lo moring, kissoi son signifikasyon gu\u00e9ri\u00e9 kissoi son pratik, parsk bann j\u00e9n\u00e9rasyon-avan lav\u00e9 ar\u00e8te transm\u00e8te \u00e7at la-arive apr\u00e9. Jordi, la prize konsianse s\u00e9parasyon-la, lo rotour lorijin par bann j\u00e9n i ref\u00fcze bann mod\u00e8l kontanporin, lo bezoin identit\u00e8r d\u2019inn sossi\u00e9t\u00e9 touf\u00e9 par bann mod\u00e8l oksidantal i done lo moring in deuzi\u00e8m shanse m\u00e8mtan d\u2019ot mod\u00e8l konm d\u2019ot val\u00ebr k\u00fcltirel kr\u00e9ol bord\u00e9 par listoir kolonial. La resh\u00e8rshe istorik \u00e8k \u00e9tnografik i p\u00e8rm\u00e8te r\u00e9sponsabilize bann j\u00e9n l\u00e9 po rotrouve zot tradisyon, \u00e9pila i tonbe indispansab po konprande lo sens bann val\u00ebr kashi\u00e8te dann linkonsian kol\u00e9ktif bann R\u00e9nyon\u00e9.<\/p>\n\n\n\n Ko\u00e7a i l\u00e9 moring ? K\u00e8l plasse l\u00fc n\u00e9na dan listoir bann R\u00e9nyon\u00e9 ? Parkoman l\u00fc la-d\u00e9vlop\u00e9, \u00e9pila par koman la-oubliye al\u00fc dann 20\u00e8m si\u00e8k ?<\/p>\n\n\n\n Lo moring, in lart konba-rit\u00fc\u00e8l, konm d\u2019ot tradisyon r\u00e9nyon\u00e9, i sorte Lafrik, Madagaskar ou\u00e7a toute demoun bann p\u00e9i-la t\u00e9 i pratike al\u00fc, depi avan la kolonizasyon lil Bourbon, ke la-ap\u00e8le La R\u00e9nyon lan\u00e9 1848 apartir <\/span>. Si nou agarde l\u00e9timoloji, lo mo moring i sorte dan la lang malgash. Lo “moraingy” l\u00e9 in lart konba pratik\u00e9 Madagaskar dann 17\u00e8m si\u00e8k l\u00e9pok lo roi Andrianapoimerina. Jeu rit\u00fc\u00e8l viril rantr\u2019 bann bononm, \u00e7a i \u00e8spasse le jour la f\u00e8te sinon\u00e7a la sirkonsizion <\/span>. Malgr\u00e9 si l\u00fc resanbe moring r\u00e9nyon\u00e9 dann son rit\u00fc\u00e8l, l\u00fc l\u00e9 dif\u00e8ran par lo tiktak lo konba \u00e8k lo bann koup bann konbatan i done. Dann moraingy malgash, konm dann moring r\u00e9nyon\u00e9 sinon\u00e7a dann \u00e7at bann zil Komor, lo konba i komanse toultan par in d\u00e9fi. Lo rit\u00fc\u00e8l, par\u00e8y po toute bann konbatan kan m\u00e8m zot i sorte dann p\u00e9i dif\u00e9ran \u2014 Madagaskar, Larship\u00e8l Komor, La R\u00e9nyon \u2014 i amontre bien lart konba-la n\u00e9na lo m\u00e8m lorijine. La m\u00e8m sc\u00e8ne d\u00e9fi i artrouve dann troi p\u00e9i-la. In konbatan i sorte dan la foul po provoke in ladv\u00e8rs\u00e8r potansi\u00e8l l\u00e8rk inn bann jouar i m\u00e8te lanbianse \u00e8k tanbour sinon\u00e7a bidon an- zink. Na d\u00e9foi i lanse lo d\u00e9fi \u00e8k bann kri d\u2019 gu\u00e8r. Po r\u00e9ponde provokasyon-la, inn\u2019ot bononm i kite la foul po dr\u00e8sse dovan lo promi\u00e9 konbatan.<\/p>\n\n\n\n Dann Madagaskar, zil Komor, La R\u00e9nyon, bann konbatan i f\u00e9 lo tour la piste, mark\u00e9 par in ron at\u00e8r. Lo konba i komanse \u00e8k lo rytm lo bat\u00ebr tanbour l\u00e9 po anime lo mouvman. Dapr\u00e9 lo style, lo bann t\u00e8knik l\u00e9 dif\u00e9ran selon la tradisyon lo p\u00e9i. Dann Madagaskar, bann konbatan “moraingy<\/em>“, i ans\u00e8rve pa zot pi\u00e9 \u00e9pila i fo pa toushe bann zorgane vital. Dann zil Komor, Mayotte, lo “Mrengu\u00e9<\/em>” sinon\u00e7a “Mouringu\u00e9<\/em>“, l\u00e9 in vr\u00e9 konba koup-d\u2019poing t\u00e9 i jou\u00e9 sirtou lo soir d\u00e9foi toute la nuite <\/span>. Konm Madagaskar sinon\u00e7a La R\u00e9nyon, lo rit\u00fc\u00e8l t\u00e9 i f\u00e9 otour in ron \u00e8k la muzik tanbour. Dann Ngazidja, Grann Komor, t\u00e9 i pratike inn-ot\u2019 kalit\u00e9 konba koup-d\u2019poing, lo “Nkod\u00e9zaitsoma<\/em>“, lo 26\u00e8m jour lo mois Ramadan, t\u00e9 i rossanbe pl\u00fcto la krosh, san r\u00e9gloman. Daborinn bann j\u00e9n i konbate apr\u00e9\u00e7a bann fanm, \u00e9pila bann bononm dan lo gro f\u00e9noir. Par rapor lo “Mrengu\u00e9<\/em>” Mayotte, ou\u00e7a n\u00e9na in larbite i s\u00e9pare lo bann konbatan apr\u00e9 deu -troi latak violan, nad\u00e9foi mort\u00e8l, bann r\u00e9gloman lo “Nkod\u00e9zaitsoma<\/em>” l\u00e9 pa bien kl\u00e8r, \u00e9pila lo konba t\u00e9 i tourne an-vr\u00e9 bagar. Bann partissipan t\u00e9 i oubliye jiska lo sens lo 26\u00e8m jour lo Ramadan s\u00e9tadir la nuit du destin, la nuite kan lanj Gabriel la-transm\u00e8te Mahomet la r\u00e9v\u00e9lasyon Bondieu. Lo konba bann klan t\u00e9 i doi rap\u00e8le bann partisipan koman demoun t\u00e9 vive avan la r\u00e9v\u00e9lasyon Mahomet.<\/p>\n\n\n\n Dan lo moring jou\u00e9 par bann R\u00e9nyon\u00e9, lo “Dakab\u00e9<\/em>” sinon\u00e7a”Diamanga<\/em>” l\u00e9 ankor pratik\u00e9 dann bann O-plato Madagaskar. Dann “Diamanga<\/em>” bann konbatan i ans\u00e8rve sirtou bann t\u00e9knik lo pi\u00e9 par\u00e8y lo moring La R\u00e9nyon. Po \u00e7am\u00e8m i rotrouve dann moring “tsipak’akoho<\/em>” \u2014 lo dessou-d\u2019pi\u00e9 po tap\u00e9 \u2014, dann “kopola manitra<\/em>” sinon\u00e7a “miamboho<\/em>” \u2014 lo kar-d\u2019pi\u00e9 \u2014 sinon\u00e7a “ambadiha<\/em>” \u2014 koup pi\u00e9 ranvers\u00e9. D’ot t\u00e9knik, konm “kapa tokana<\/em>” \u2014 i tape \u00e8k lo talon \u2014sinon\u00e7a “dongomby<\/em>“\u2014 \u00e8k toute son forse l\u00fc bate son l\u00e9stoma kontr\u2019 l\u00e9stoma son ladv\u00e8rs\u00e8r \u2014 i rossanbe bien t\u00e9knik moring.<\/p>\n\n\n\n Malgr\u00e9 bann dif\u00e9ran stil, l\u00e9 pa-disk\u00fctab lo moring i tonbe bien dan la famiy bann zart konba afro-malgash. Si lo moring i passe par Madagaskar ou\u00e7a l\u00fc \u00e9gziste depi lontan, avan l\u00fc d\u00e9vlope La R\u00e9nyon, i ressanbe bien son lorijin c\u00e9 Lafrik ou\u00e7a lart konba-la l\u00e9 pratik\u00e9 depi lansien tan. Bann Noir Lafrik, Mozanbik sinon\u00e7a Langola, lav\u00e9 bann tradisyon marsial avan zot d\u00e9portasyon po bann p\u00e9i koloniz\u00e9 Lam\u00e9rik sinon\u00e7a Loss\u00e9an Indien. Lorijin la “capoeira<\/em>“, lo vr\u00e9, moring Br\u00e9zil, l\u00e9 afrikin. Bann Noir Langola, transport\u00e9 konm z\u00e9sklav jiska Br\u00e9zil lav\u00e9 kons\u00e8rve in rit\u00fc\u00e8l gu\u00e9ri\u00e9 : le “Batouk<\/em>“. Bann Zangol\u00e9 po bata\u00efye t\u00e9 i imite bann j\u00e9st zanimo. Le bann koup t\u00e9 i porte bann nom konm sot-d\u2019sheval, sot-d\u2019sinje, bourante sheval \u2026tou\u00e7ala.<\/p>\n\n\n\n Konm la “capoeira<\/em>“br\u00e9zilien, lo moring l\u00e9 in vr\u00e9 val\u00ebr k\u00fcltir\u00e9l ke bann zans\u00e8te afro-malgashe la tranm\u00e9te zot d\u00e9ssandan inn j\u00e9n\u00e9rasyon apr\u00e9 l\u2019ot pandan pl\u00fczi\u00ebr si\u00e8k <\/span>. Bann z\u00e9sklav afrikin amen\u00e9 Madagaskar dessi bann boutre zarab, sinon\u00e7a par bann n\u00e9gri\u00e9 loksidan dann bann koloni Loss\u00e9an Indien, la-aporte bann val\u00ebr la k\u00fcltir zot zans\u00e8te, lo vr\u00e9 mani\u00e8r prot\u00e8je zot lidanti\u00e9 <\/span>. Si lav\u00e9 pwin moring ni maloya, lo Noir t\u00e9 fine d\u00e9j\u00e0 p\u00e8rde son lang \u00e9pila son r\u00e9lijion, l\u00e9t\u00e9 d\u00e9rassin\u00e9, parsk t\u00e9 i r\u00e8ste pl\u00fcs okin r\u00e9f\u00e9ranse k\u00fcltir\u00e8l. Lan\u00e9 1714, La R\u00e9nyon nav\u00e9 623 blan ansanm 534 Noir malgash \u00e9pila afrikin, n\u00fc p\u00eb majine le moring t\u00e9 pankor fane-fan\u00e9. Lo kont\u00e8sk sossio-k\u00fcltir\u00e8l lil, va shanje vitman \u00e8k lo gran kantit\u00e9 z\u00e9sklav malgash \u00e9pila afrikin amen\u00e9 dann 17 \u00e8m si\u00e8k <\/span>.<\/p>\n\n\n\n Apr\u00e9 laplikasyon lo Kode noir dann bann zil frans\u00e9 loss\u00e9an Indien lan\u00e9 1723, la tr\u00e8te bann Noir\u2014sirtou bann z\u00e9sklav malgash dann 18\u00e8m si\u00e8k, an pl\u00fcs grande kantit\u00e9 par rapor bann Zafrikin jiska lan\u00e9 1810 \u2014 i am\u00e8ne dann lil pl\u00fcs 160 000 z\u00e9sklav rantr\u2019 1723-1810. L\u00e9konomi plantasyon, sirtou lo gro bezoin la mind\u00ebv, po la k\u00fcltir kaf\u00e9 \u00e8k z\u00e9pisse, la-ranforse la d\u00e9portasyon \u00e9pila la vante konm z\u00e9sklav bann Zafrikin \u00e9pila bann Malgash dann La R\u00e9nyon. La pratik la relijion t\u00e9 ofisi\u00e8lman int\u00e8rdi, m\u00e9soman bann z\u00e9sklav lav\u00e9 lotorizasyon dans\u00e9, am\u00fcz\u00e9 l\u00e8rk zot trava\u00efy t\u00e9 fini, a-kondisyon i d\u00e9ranje pa lo maitr\u2019. Bann t\u00e8ks dessi la danse sinon\u00e7a lo konba moring l\u00e9 rare, n\u00e9na rienk la tradisyon oral po p\u00e8rm\u00e8te artrouve bann kalit\u00e9 mouvman lo kor bann zansien z\u00e9sklav <\/span>. In lart kodifi\u00e9, av\u00e8k in rit\u00fc\u00e8l pr\u00e9ssi, on dir\u00e9 moring la pa shanje bonp\u00e9 par son form \u00e8k son stil depi son linplantasyon La R\u00e9nyon. Parlf\u00e8te dapr\u00e9 lo bann karti\u00e9 sinon\u00e7a l\u00e9pok kons\u00e8rn\u00e9, dif\u00e9ran t\u00e9knik la-marke listoir lo moring r\u00e9nyon\u00e9. Konm \u00e7a m\u00e8m lan\u00e9 1839, lo rakontaj in voyaj i done deu-troi z\u00e9splikasyon flou dessi bann konba z\u00e9sklav. Dapr\u00e9 lot\u00ebr, l\u00e9sklav i \u00ab m\u00e8te an-shant\u00e9 bann probl\u00e8m son vi \u00bb. L\u00fc di : \u00ab kan la-fine dans\u00e9 n\u00e9na toujour bata\u00efy, m\u00e9soman bann zadv\u00e8rs\u00e8r i atake in-\u00e9-l\u2019ot pr\u00e8sk toultan \u00e8k koup-d\u2019t\u00e8te \u00e8k koup-d\u2019poin. Lantouraj i shofe bann konbatan, zot i v\u00eb in konba ou\u00e7a lo san i koule lo pl\u00fcs possib. Lo konba i ar\u00e8te rienk l\u00e8rk in konbatan i r\u00e8ste at\u00e8r \u00bb <\/span>. Rakontaj-la, dessi in konba lan\u00e9 1839 i koze dessi deu konbatan l\u00e9 po bata\u00efye kou-d\u2019poin ordin\u00e8r plito k\u2019in konba moring t\u00e8l \u00e7ak bann t\u00e9moin 20\u00e8m si\u00e8k t\u00e9 i rakonte.<\/p>\n\n\n\n I fo pa prande po larjan kontan kan Philippe Bourjon i \u00e9kri sasp\u00eb moring n\u00e9na zorijin frans\u00e9, dann son livr\u2019 R\u00f4le et enjeux, approche anthropologique g\u00e9n\u00e9ralis\u00e9e<\/em> <\/span>p\u00fcbli\u00e9 par Luniversit\u00e9 La R\u00e9nyon lan\u00e9 1988. L\u00e9 possib bann matlo la marine frans\u00e9, konm pratikan la savate sinon\u00e7a la box frans\u00e9, t\u00e9 i inprovize konba dessi le quai \u00ab po r\u00e8gle bann ral\u00e9-pouss\u00e9 lav\u00e9 arive pandan la trav\u00e8rs\u00e9 \u00bb, m\u00e9soman i p\u00eb pa garanti bann pratik-la la-influanse lart konba bann z\u00e9sklav malgash \u00e8k afrikin <\/span>. I fo pa oubliye dann l\u00e9pok-la bann z\u00e9shanje rantr\u2019 Blan \u00e8k Noir l\u00e9t\u00e9 int\u00e8rdi, jiska po bann matlo lo roi, \u00e9pila toute zatroupman Noir dann shomin l\u00e9t\u00e9 p\u00fcni \u00e8k koup-d\u2019shabouk. Toute pratikan lart martial, sof k\u00e8l tiktak i ans\u00e8rve, i kon\u00e9 po gaingne in bon t\u00e9knik konba, la bezoin in gran laprantissaj \u00e9pila i fo bien argarde komkifo lo bann j\u00e8st po niabou f\u00e9 par\u00e8y. Parlf\u00e8te l\u00e9pok-la, lo Code noir t\u00e9 i s\u00e9pare Noir \u00e8k Blan \u00e9pila t\u00e9 i d\u00e9fande bann z\u00e9shanje k\u00fcltir\u00e8l rantr\u2019 zot. Kanm\u00e8m bann t\u00e9knik la box frans\u00e9 i rap\u00e8le \u00e7at lo moring, sirtou lo “revers tournant<\/em>“, la ressanblanse i v\u00eb pa dire fors\u00e9man promi\u00e9 d\u00e9b\u00fc lav\u00e9 in l\u00e9shanj rantr\u2019 lo bann t\u00e9knik konba. Parlf\u00e8te lo moring l\u00e9 sirtou in lart martial \u00e8k in lorijin afro-malgash. La proksimit\u00e9 j\u00e9ografik la Grande \u00eele<\/em> par rapor lo kontinan afrikin i \u00e9splike la pr\u00e9zanse lo moring Madagaskar depi lontan. Bann z\u00e9shanj pop\u00fclasyon (konm bann Sakalav i sorte Lafrik) i \u00e9splike bien la pr\u00e9zanse bann kout\u00fcm afrikin Madagaskar. M\u00e9soman kan nou kon\u00e9 bann z\u00e9sklav la-am\u00e8ne La R\u00e9nyon l\u00e9 sirtou bann Sakalav, nou p\u00eb dire l\u00e9t\u00e9 normal zot la-\u00e9ss\u00e8ye garde la tradisyon zot zans\u00e8te dann zot nouvo p\u00e9\u00ef <\/span>.<\/p>\n\n\n\n Konm pratik sp\u00e9ssial, lo moring i p\u00e8rm\u00e8te bann Noir afirme zot lidantit\u00e9 k\u00fcltir\u00e8l. Konm in lart afrikin, l\u00fc l\u00e9t\u00e9 sirtou pratik\u00e9 par bann Noir, kissoi malgash sinon\u00e7a kaf, apark dann 20\u00e8m si\u00e8k, l\u00e8rk toute lo pti-p\u00ebp lil va adopte al\u00fc. Parlf\u00e8te avan labolysion l\u00e9skalvaj lan\u00e9 1848, t\u00e9 i konsid\u00e8re le moring konm lam\u00fczman pr\u00e9f\u00e9r\u00e9 bann z\u00e9sklav, in laktivit\u00e9 rab\u00e9ssan po la sossi\u00e9t\u00e9 kolonial, parlf\u00e8te okin Blan sinon\u00e7a pti Kr\u00e9ol koul\u00ebr nor\u00e9 pratike al\u00fc pangar va rab\u00e8sse azot. Apr\u00e8 la proklamasyon ofissi\u00e8l labolisyon l\u00e9sklavaj, lo 20 d\u00e9sanm 1848, le moring va r\u00e8ste ankor pandan lontan lo patrimoin \u00e9skluzif bann Zafranshi, parsk zot lint\u00e9grasyon dan la sossi\u00e9t\u00e9 kolonial l\u00e9t\u00e9 pa parf\u00e9 <\/span>.<\/p>\n\n\n\n Kan m\u00e8m \u00e7a, dann zan\u00e9 1880-1900, bann kondisyon la vie bann zansien z\u00e9sklav \u00e9pila \u00e7at lo pti-p\u00ebp kr\u00e8ol, s\u00efrtou bann Blan l\u00e9-O \u00e8k bann Kr\u00e9ol koul\u00ebr, dizon la-arive par\u00e8y. L\u00e9 vr\u00e9, bann Kaf, Malgash \u00e8k bann Zindien angaj\u00e9, i forme ankor la pl\u00fcpar mind\u00ebv bann gran dom\u00e8n, m\u00e9soman zot kontak \u00e8k lansien pop\u00fclasyon kolonial l\u00e9 p\u00fc organiz\u00e9 par in l\u00e9jislasyon \u00e9sklavajist s\u00e9v\u00e8r baz\u00e9 dessi la diskriminasyon rassial. N\u00e9na jiska \u00ab nouvo sitoyen la-arive pti-propri\u00e9t\u00e8r zot kaze dan l\u00e9 paraj bann ville la koloni \u00bb <\/span>. Dann Sin-Dni, la kapital lil, bann zansien z\u00e9sklav la -bati zot kaz dann bann karti\u00e9 i ap\u00e8le “les Lantani\u00e9s<\/em>“, “Camp-Ozoux<\/em>“, “Camp-Calixte<\/em>“, “Patate \u00e0 Durand<\/em>“, “le Butor<\/em>“. I artrouve lo m\u00e8m f\u00e9nom\u00e8n dann bann z\u00e9kar ou\u00e7a bann Noir i bati zot kaz an-pa\u00efy otour bann gran dom\u00e8n sinon\u00e7a dann bor-d\u2019ravine. Par\u00e8y bann Pti-Blan, zot i trava\u00efye inn pti boute la t\u00e8r pl\u00fcpar tan an-frish. M\u00e8m mani\u00e8r vive-la, va p\u00e8rm\u00e8te f\u00e9 kon\u00e8te moring, \u00e9pila p\u00e8rm\u00e8te d\u00e9ss\u00e8rtin Kr\u00e9ol koul\u00e8r sinon\u00e7a Ptit-Blan, pratike al\u00fc. Kat\u00e9gori pratikan-la l\u00e9 f\u00e8b par rapor \u00e7at bann d\u00e9ssandan afro-malgash la koloni. Lo nouvo sist\u00e8m sossial apartir labolisyon l\u00e9sklavaj la-\u00e8de po fane lo moring dann d\u2019ot groupe la sossi\u00e9t\u00e9 kolonial. Jiska la Premi\u00e8re Guerre mondiale<\/em>, bann konba moring la-r\u00e8ste lam\u00fczman prinsipal lo pti p\u00ebp kr\u00e9ol La R\u00e9nyon. Bann konba moring l\u00e9t\u00e9 bien r\u00e9glomant\u00e9, t\u00e9 i \u00e9spasse \u00e8k bann r\u00e8g toute konbatan t\u00e9 i aps\u00e8pe. L\u00e9 pa kor\u00e8k kan i di lo moring l\u00e9 in danse, j\u00fcst parsk lo konba l\u00e9 ritm\u00e9 par in vr\u00e9 tanbour, in roul\u00e8r, in tanbour fagot\u00e9, t\u00e8l in bidon p\u00e9trol ou sinon in bak la gr\u00e8sse konm dan l\u00e8-O Trois-Bassins sinon\u00e7a Ligne Paradis <\/span>. La violanse bann zatak \u00e9pila r\u00e9gloman lo konba i \u00e9limine dir\u00e8k ce limaj mant\u00ebr-la. Lart moring t\u00e9 i f\u00e9 toute lan\u00e9, m\u00e9soman t\u00e9 sirtou pratik\u00e9 bann jour la f\u00e8te, dann p\u00e9riod 20 d\u00e9sanm sinon\u00e7a bann f\u00e8te zindien. N\u00e9na bann konba la kaz bann partik\u00fcli\u00e9 i \u00e8me moring, na d\u00e9foi propri\u00e9t\u00e8r in boutik ou\u00e7a i anprofite po vande lo rum, in boisson bann konbatan i \u00e8me bonp\u00e9, sinon\u00e7a dann in ron, \u00e9xpr\u00e9 po lo konba dessi in shomin d\u2019t\u00e8r galiz\u00e9 ou\u00e7a bann pratikan moring t\u00e9 i artrouve azot souvan.<\/p>\n\n\n\n Konba moring l\u00e9 in vr\u00e9 sp\u00e9ktak, daborinn akoz lo mize-an-sc\u00e8ne konm dann t\u00e9at \u00e9pila \u00e8k toute lo bann t\u00e9knik. Bann sp\u00e9ktat\u00ebr i antoure in ron 3 m larj\u00ebr, i atande \u00e8k linpassianse, komansman lo konba t\u00e9 i d\u00e9boushe toujour par lo rit\u00fc\u00e8l provokasyon. Parlf\u00e8te rit\u00fc\u00e8l-la l\u00e9 vr\u00e9man inportan akoz toute le s\u00e9r\u00e9moni i baze dessi l\u00fc <\/span>. In jouar tanbour, souvand\u00e9foi in vi\u00eb moring\u00ebr, i bate son tanbour po f\u00e9 d\u00e9mare lo konba <\/span>. Lo batman tanbour i d\u00e9mare dousman, touf\u00e9, le tan bann konbatan i avanse \u00e9pila i rante dann ron. Parlf\u00e8te lo bat\u00ebr tanbour i tonbe larbite, parsk c\u00e9 l\u00fc i done lo ritm \u00e8k lintansit\u00e9 lo konba <\/span>. Joseph Pitou, n\u00e9 lan\u00e9 1910 Sin-Benoi, i insiste dessi linportanse lo j\u00eb lo bat\u00ebr tanbour : \u00ab Lo tanbour i done le ritm lo konba. L\u00fc f\u00e9 tourne bann konbatan i m\u00e8te an-garde. L\u00fc ans\u00e8rve inn\u2019ot ritme po la bata\u00efy. Bann konbatan i ans\u00e8rve zot pi\u00e9, zot talon m\u00e9soman pa zot poing \u00bb <\/span>. Dapr\u00e9 Joseph Pitou, lo bat\u00ebr tanbour t\u00e9 i p\u00eb jiska tr\u00fcke lo konba si l\u00fc t\u00e9 i v\u00eb. L\u00fc t\u00e9 i p\u00eb shanje lo ritm po f\u00e9 b\u00e8sse sinon\u00e7a f\u00e9 ogmante la forse lo bann koup. L\u00fc t\u00e9 i p\u00eb ossi anp\u00e8she lo konba d\u00e9mar\u00e9 si lo bann konbatan l\u00e9t\u00e9 pa m\u00e8m forse, sinon\u00e7a kale lo j\u00eb si dapr\u00e9 l\u00fc lo r\u00e9gloman l\u00e9t\u00e9 pa r\u00e9sp\u00e8kt\u00e9, \u00e9pila si in konbatan l\u00e9t\u00e9 riskab mor.<\/p>\n\n\n\n Apr\u00e9 deu-troi min\u00fcte tanbour, in labit\u00fc\u00e9 moring, pl\u00fczoumoin ankouraj\u00e9 par lo publik, \u00e9ksit\u00e9 par lo rum \u00e8k lanbianse lo tanbour i m\u00e8te, t\u00e9 i fini par rante dann ron. Lo konbatan t\u00e9 i rante, t\u00e9 i f\u00e9 lo tour lo ron deu-troi fois, l\u00fc t\u00e9 i d\u00e9klare son laj sinon\u00e7a laj bann bononm l\u00fc t\u00e9 par\u00e9 po konbate. O-kontr\u00e8r bann zart konba jordi, dann lo moring nav\u00e9 pwin kat\u00e9gori par le poids, \u00e9pila bann konbatan t\u00e9 i \u00e9stime zot m\u00e8m zot kapassit\u00e9 gagn\u00e9 dapr\u00e9 ladv\u00e8rs\u00e8r t\u00e9 i lanse lo d\u00e9fi. L\u00e8rk in konbatan t\u00e9 i trouve in ladv\u00e8rs\u00e8r po rel\u00e8ve son d\u00e9fi, l\u00fc t\u00e9 i rante dann ron son tour, \u00e9pila al\u00fc ossi t\u00e9 i komanse tourn\u00e9.<\/p>\n\n\n\n Apr\u00e8 lo d\u00e9fi, lo deuzi\u00e8m l\u00e9tap moring t\u00e9 i ash\u00e8ve \u00e8k in ritm tanbour pl\u00fcs rapid, in bann son pl\u00fcs s\u00e8k, pl\u00fcs kourte. Zot i komanse par provoke inn-a l\u2019ot \u00e8k bann j\u00e8st an-menasse, m\u00e8mtan t\u00e9 i v\u00e8ye inn-a l\u2019ot po trouve lo m\u00e9y\u00e8r fasson po atak\u00e9. Apr\u00e9\u00e7a bann konbatan t\u00e9 i rante an-br\u00fctal dann inn konba san piti\u00e9. Lo bat\u00ebr tanbour t\u00e9 i ritme lo konba pl\u00fczoumoin vite dapr\u00e9 laj bann moring\u00ebr. Si bann konbatan l\u00e9t\u00e9 j\u00e8n-j\u00e8n, lo ritm l\u00e9t\u00e9 rapid, si zot l\u00e9t\u00e9 pl\u00fcs vi\u00e9 lo son l\u00e9t\u00e9 pl\u00fcs touf\u00e9, pl\u00fcs dousman.<\/p>\n\n\n\n Lokor la pl\u00fcpar bann moring\u00ebr l\u00e9t\u00e9 pl\u00fcto d\u00fcrsi, vif \u00e8k m\u00e8mtan la soupl\u00e8sse \u00e8k la forse. Bann passsion\u00e9 moring t\u00e9 i admire bann d\u00e9plasman \u00e8k bann l\u00e9skiv akrobatik. Lo konbatan t\u00e9 i bouje an-soupl\u00e8sse, san j\u00e8st br\u00fctal po \u00e7am\u00e8m l\u00fc l\u00e9t\u00e9 kapab sote dessi son ladv\u00e8rs\u00e8r konm in f\u00e9lin i souke son proi. Toute demoun t\u00e9 i kon\u00e9 lo bann t\u00e9knik otoriz\u00e9, zot t\u00e9 i gu\u00e8te bien lo d\u00e9roulman lo konba, \u00e9pila zot t\u00e9 i maye dedan si lo j\u00eb l\u00e9t\u00e9 frod\u00e9. In frode i f\u00e9 ar\u00e8te lo konba \u00e9pila la foul i f\u00e9 s\u00e9pare bann konbatan t\u00e9 i r\u00e9sp\u00e8ke pa lo r\u00e9gloman. Par \u00e9gzanpe si in konbatan t\u00e9 i ans\u00e8rve koup-d\u2019poing, le roul\u00ebr t\u00e9 i ar\u00e8te po f\u00e9 kale lo konba. Parlf\u00e8te \u00e7a t\u00e9 i arive rarman parsk bann konbatan t\u00e9 i r\u00e9sp\u00e8ke lo r\u00e9gloman akoz zot i v\u00eb pa br\u00fcle zot r\u00e9p\u00fctasyon. La pratik moring nav\u00e9 ossi in kot\u00e9 sakr\u00e9, parlf\u00e8te okin konbatan nor\u00e9 rab\u00e8sse al\u00fc ans\u00e8rve son kapassit\u00e9 po vanje dessi in moune. Moring l\u00e9t\u00e9 pa in bata\u00efy. Bann konbatan t\u00e9 i r\u00e9sp\u00e8ke inn-a l\u2019ot kissoi avan sinon\u00e7a apr\u00e9 lo konba sof ki\u00e7a la-gagn\u00e9. Konm Georges Fourcade la bien di, demoune t\u00e9 i vive moring \u00ab konm in j\u00eb, in rite amen\u00e9 par in l\u00e9spri \u00bb.<\/p>\n\n\n\n Pandan lo konba tou l\u00e9 deu t\u00e9 i r\u00e8ste loyal, t\u00e9 i r\u00e9sp\u00e8ke lo r\u00e9gloman. T\u00e9 i tape pa in moune at\u00e8r sinon\u00e7a bl\u00e9ss\u00e9, l\u00e8rk l\u00fc t\u00e9 i v\u00eb p\u00fc ash\u00e8ve lo konba. Dan lo livr\u2019 Marius \u00e8k Ary Leblond, Ulysse Cafre i konbate dapr\u00e9 bann tradisyon moring. L\u00f6t\u00e8r i di bien anpl\u00fcs \u00ab zanfan bann Noir-la, kissoi songn\u00e9 par zot paran sinon\u00e7a si zot la-grandi kot\u00e9 bann maitr\u2019, t\u00e9 i bata\u00efye pa an-sovaj, pl\u00fcto an-dalon. Jiska dann k\u00ebr lo konba zot t\u00e9 i r\u00e9sp\u00e8ke lo bon mani\u00e8r \u00bb <\/span>. In konba san limite lo tan, t\u00e9 i p\u00eb kontin\u00fc\u00e9 tank bann zadv\u00e8rs\u00e8r nav\u00e9 la forse konbate. Zot t\u00e9 i p\u00eb ar\u00e9t\u00e9 si l\u00e9 deu l\u00e9t\u00e9 dakor, boire in ronm \u00e9pila arkomanse lo konba kan la-fine repoz\u00e9. Avan lo konba, d\u00e9ss\u00e8rtin moringu\u00ebr t\u00e9 i sar voir in sorsi\u00e9. D\u00e9foi sorsi\u00e9-la t\u00e9 i j\u00e8te in sor dessi in ladv\u00e8rs\u00e8r r\u00e9p\u00fct\u00e9 invinsib, soidizan frod\u00e9 par inn-ot sorsi\u00e9. Alorse, souvand\u00e9foi lo konba l\u00e9t\u00e9 mort\u00e8l akoz bann konbatan l\u00e9t\u00e9 s\u00fcr d\u2019zot forse, t\u00e9 i konbate jisko boute. La tradisyon oral i rakonte l\u00e9sploi bann moringu\u00ebr renom\u00e9 la-marke listoir lil. Bann s\u00e9l\u00e9brit\u00e9 konm “Laurent le diable<\/em>“, “Coco l’enfer<\/em>“, “Henri la fl\u00e8che<\/em>“, “Cadine<\/em>“, “Chou-fleur<\/em>“, “La Marc Caf\u00e9<\/em>” i artrouve souvan dann zistoir-d\u2019vi. Bann ti-nom imaj\u00e9 t\u00e9 i inpr\u00e9ssione lo p\u00fcblik ke lav\u00e9 in gran ladmirasyon po bann moringu\u00ebr.<\/p>\n\n\n\n Dann bann d\u00e8rni\u00e9 konba moring, bann t\u00e9knik \u00e8k lo pi\u00e9 l\u00e9 fondamental, bann koup-d\u2019poing l\u00e9 int\u00e8rdi. Dann komansman lo si\u00e8k, t\u00e9 i aks\u00e8pe bann koup-d\u2019poing dann d\u00e9ss\u00e8rtin konba. Dann livr\u2019 bann Leblond, Ulysse Cafre i kine B\u00e9b\u00e9, son ladv\u00e8rs\u00e8r, \u00e8k lo poing <\/span>. Bann t\u00e9knik lo pi\u00e9 l\u00e9 \u00e9ssansi\u00e8l dann l\u2019art konba moring-la <\/span>. Zot t\u00e9 i m\u00e8te in gran k\u00fclote t\u00e9 i ap\u00e8le mor\u00e8sse, in k\u00fclot la toil larj t\u00e9 i d\u00e9ssande jiska jenou, bann konbatan t\u00e9 i sobate pl\u00fcpar-tan torse tou-n\u00fc. Bann zansien moringu\u00ebr i souvien bien bann dif\u00e9ran t\u00e9knik zot t\u00e9 i ans\u00e8rve .Par \u00e9gzanp la bourante, sinp sinon\u00e7a doub, c\u00e9 in koup-d\u2019p\u2019i\u00e9 shass\u00e9 don\u00e9 de-fasse \u00e8k lo talon an lign\u2019 droite, lo “talon zirond\u00e8l<\/em>“, lo “talon malgash<\/em>“, lo “koup-d\u2019pi\u00e9 sizo<\/em>” lo “kasse kou santoush<\/em>” t\u00e9 ap\u00e8le ossi “santoush<\/em>“, lo “talon la rou<\/em>“, lo “koup-d\u2019t\u00e8t 5 m\u00e8te<\/em>” toute bann moring\u00ebr t\u00e9 i kon\u00e9 tou\u00e7ala. Bann pratikan moring t\u00e9 i aprande toute bann t\u00e8knik-la dessi t\u00e8rin m\u00e9soman t\u00e9 i ramasse bien zot s\u00e9kr\u00e9 \u00e9pila t\u00e9 i transm\u00e8te solman bann ziniti\u00e9.<\/p>\n\n\n\n In konba moring l\u00e9t\u00e9 vr\u00e9man la f\u00e8te po bann sp\u00e9ktat\u00ebr <\/span>. Lo roulman tanbour t\u00e9 i f\u00e9 partissipe azot konba-la po vr\u00e9man. Konm dann bata\u00efy kok t\u00e9 i f\u00e9 dann bann ron, lo son bann p\u00e8rk\u00fcsyon t\u00e9 i anporte demoune \u00e9pila lanbianse lo ron l\u00e9t\u00e9 sho. Demoune t\u00e9 i ankouraje, t\u00e9 i kr\u00efe \u00e9pila t\u00e9 i moukate bann konbatan. Shak kom\u00fcne lav\u00e9 son ron moring souvand\u00e9foi dann karti\u00e9 la miz\u00e8r \u00e8k sirtou bann Zafrikin. Sanm “Coeur-Saignant” lo Port, “Barrage” La Saline, “lo Butor”, la “Petite-Ile”, les “Lantani\u00e9s” Sin-Dni, karti\u00e9 la Rivi\u00e8re de l’Est Sinte-Roz, “La Mare” Sinte-Marie, “Trois-Mares” Le Tampon, la “Ligne Paradis” Sin-Pi\u00e8r, bann ron moring l\u00e9t\u00e9 partou dann lil. Maurice Poleya, in gramoun lo Br\u00fbl\u00e9 la-fine mor, t\u00e9 i rakonte \u00e8k lo k\u00ebr son pratik moring dann son vilaj : \u00ab Lo Br\u00fbl\u00e9 l\u00e9t\u00e9 in landroi moring r\u00e9p\u00fct\u00e9. Nou t\u00e9 i rotrouve dessi in t\u00e9rin z\u00e8rb, \u00e9pila nou t\u00e9 i f\u00e9 moring \u00e8k lo son in k\u00e8sse t\u00e9 i ans\u00e8rve konm tanbour. D\u00e9foi t\u00e9 i f\u00e9 po am\u00fcz\u00e9 sinon\u00e7a po konbate po vr\u00e9man. Souvand\u00e9foi lo sang t\u00e9 i koule, m\u00e9soman kan t\u00e9 i arive tro d\u00fcr nou t\u00e9 i s\u00e9pare bann konbatan \u00bb“<\/em> <\/span>. Flavien Lacoudray, n\u00e9 lan\u00e9 1915, i ap\u00fciye kozman-la : \u00ab mon papa, mon bofr\u00e8r, bann granmoune l\u00e9-O t\u00e9 i pratike moring s\u00e8ri\u00ebzman. Ninporte ki\u00e7a t\u00e9 i p\u00eb rante dan lo ron. Moring-la t\u00e9 i f\u00e9 ninporte ou\u00e7a jiska dann bor shemin. Nou l\u00e9t\u00e9 pa p\u00e9y\u00e9 po konbate. Kan lo konba t\u00e9 fini nou t\u00e9 i ash\u00e8t\u00e9 in litr\u2019 lo ronm \u00e9pila shakinn t\u00e9 i boire son koup. \u00bb,Parlf\u00e8te lo konba moring t\u00e9 i v\u00eb vr\u00e9man dire k\u00e8kshoz po bann pratikan. Lo rit\u00fc\u00e8l, lo sakr\u00e9, \u00e8k lo son lo tanbour t\u00e9 i done in l\u00e9f\u00e9 majik, t\u00e9 i inpr\u00e9ssione bann Kr\u00e8ol. Marius \u00e8k Ary Leblond, dann zot roman Ulysse Cafre, i rakonte in konba rantr \u2018 deu moringu\u00ebr gabi\u00e9 konm anvout\u00e9 par l\u00e9f\u00e9 majik lo moring. Ulysse Cafre<\/em> i oblije B\u00e9b\u00e9, son ladv\u00e8rs\u00e8r rante dan lo ron, malgr\u00e9 l\u00fc t\u00e9 pa anvi. Kan B\u00e9b\u00e9 i demande al\u00fc po ko\u00e7a i provoke al\u00fc, Ulysse Cafre i r\u00e9ponde jist deu fois \u00e8k in s\u00ebl mo “moreng<\/em>” \u2026 \u00c9pila lo son lo tanbour an-ritm bin\u00e8r i tourne, i anvoute, i rale B\u00e9b\u00e9 dann in konba violan jiska la mor. Parlf\u00e8te, la maji moring i jou\u00e9 in rol inportan dan la vie bann Kr\u00e9ol noir. Konm in t\u00e9rapi, l\u00fc t\u00e9 p\u00e8rm\u00e8te f\u00e9 sorte bann probl\u00e8m toul\u00e9jour ramass\u00e9 dan la sem\u00e8n. L\u00fc t\u00e9 i soulaje l\u00e9spri par rapor lo kor kraz\u00e9 par bann probl\u00e8m sossial. Pandan lo konba lo moring\u00ebr t\u00e9 i artrouve son bann zans\u00e8te \u00e8k son k\u00fcltir gu\u00e9ri\u00e9. L\u00e8rk lo gu\u00e9ri\u00e9 i rantre dann ron l\u00fc l\u00e9 dovan l\u00fc-m\u00ebm, m\u00e8mtan an-fasse l\u2019ot, dalon \u00e9ssanti\u00e8l po tire lo b\u00e9b\u00e8te la violanse toul\u00e9jour. Konm dann toute sossi\u00e9t\u00e9 tradisyon\u00e8l afrikin, lobj\u00e9ktif par-andsou dann konba-la, l\u00e9t\u00e9 retrouve in lord sossial d\u00e9gr\u00e9n\u00e9, par in kontrol \u00e8k in rit\u00fc\u00e8l la violanse, po in p\u00ebp la-p\u00e8rde son bann rasine <\/span>. Le moring l\u00e9t\u00e9 in mani\u00e8r transf\u00e8r \u00e9pila largue lo poi in lord sossial shagrinan, rijide.<\/p>\n\n\n\n Anpl\u00fcs son karakt\u00e8r sportif, akoz son kot\u00e9 magik \u00e8k rit\u00fc\u00e8l, lart moring la bien marke listoir k\u00fcltir\u00e8l La R\u00e9nyon. K\u00fcltir dann f\u00e9noir, k\u00fcltir afro-malgash, in l\u00e9ritaj l\u00e9sklavaj, k\u00fcltir kashi\u00e8te, kraz\u00e9 par la k\u00fcltir ofissi\u00e9l, lo moring la-marke pandan deu si\u00e8k la tradisyon popul\u00e8r r\u00e9nyon\u00e9. Lart martial pratik\u00e9 rienk par bann Noir dann promi\u00e9 d\u00e9b\u00fc la kolonizasyon, la-fane fan\u00e9 jiska d\u2019ot groupe la pop\u00fclasyon kolonial, jiska tonbe in vr\u00e9 tradisyon po lo pti p\u00ebp 20\u00e8m si\u00e8k. Son fayisman \u00e9pila son disparisyon dann zan\u00e9 1950-1960 l\u00e9 ankor in mist\u00e8r. La violanse bann konba i s\u00fcfi pa, po \u00e9splike son disparisyon dann patrimoin k\u00fcltir\u00e8l r\u00e9nyon\u00e9. Parlf\u00e8te pandan deu si\u00e8k, bann konba moring violan la-rale demoun, \u00e9pila la-m\u00e8te bann pratikan dann in fasinasyon kaziman majik. Akoz moring la-dispar\u00e8te toudinkou ? Po ko\u00e7a bann gramoun i koze ankor dessi pratik-la \u00e8k la p\u00ebr, \u00e8k la passion, m\u00e9soman san transm\u00e8te po bann j\u00e9n j\u00e9n\u00e9rasyon ?<\/p>\n\n\n\n L\u00e9vol\u00fcsyon rapid la sossi\u00e9t\u00e9 r\u00e9nyon\u00e9 \u00e8k lo bann mutasyon t\u00e8kniko-sossial, amen\u00e9 par la d\u00e9partmantalizasyon, sasp\u00eb l\u00e9 inp\u00e9 r\u00e9sponsab la disparisyon lo moring. Refoul\u00e9, akoz l\u00fc f\u00e9 majine tro l\u00e9sklavaj \u00e8k la kolonizasyon, l\u00fc sar ranplass\u00e9 par d\u2019ot zam\u00fczman ke lav\u00e9 pwin lo m\u00e8m sens k\u00fcltir\u00e8l. N\u00e9na ankor po \u00e9krire dessi listoir lo moring, m\u00e9soman l\u00e9 s\u00fcr l\u00e9ritaj pass\u00e9-la va retrouve son plasse dan lo gran shoi k\u00fcltir\u00e8l la sossi\u00e9t\u00e9 kr\u00e9ol.<\/p>\n","protected":false},"author":5,"featured_media":17272,"parent":8735,"menu_order":0,"template":"","class_list":["post-17268","documentaire","type-documentaire","status-publish","has-post-thumbnail","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/documentaire\/17268","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/documentaire"}],"about":[{"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/types\/documentaire"}],"author":[{"embeddable":true,"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/users\/5"}],"up":[{"embeddable":true,"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/documentaire\/8735"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/media\/17272"}],"wp:attachment":[{"href":"https:\/\/www.portail-esclavage-reunion.fr\/re\/wp-json\/wp\/v2\/media?parent=17268"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Lorijine afro-malgash lo moring r\u00e9nyon\u00e9<\/h3>\n\n\n\n
![\"\"](\"https:\/\/www.portail-esclavage-reunion.fr\/wp-content\/uploads\/2018\/12\/ill-1-frb974115201-r13706-98-web.jpg\")
<\/a>
Dann Un petit continent : Madagascar<\/em>, H. Rusillon, Paris, Soci\u00e9t\u00e9 des Missions \u00e9vang\u00e9liques, lan\u00e9 1933, p. 98.
Kol\u00e9ksyon Biblioth\u00e8k D\u00e9parteman La R\u00e9nyon<\/figcaption><\/figure>\n\n\n\n<\/a>
Kol\u00e9ksyon M\u00fcz\u00e9 istorik Vill\u00e8le<\/figcaption><\/figure>\n\n\n\nLa pratik \u00e8k lo sens lo moring r\u00e9nyon\u00e9<\/h3>\n\n\n\n
<\/a>
Fon priv\u00e9 Jean-Fran\u00e7ois Hibon de Frohen. Droi garanti<\/figcaption><\/figure>\n\n\n\n