The messy complexity of facilitating reconciliation

I was asked to write an endorsement for a book written by my IFES colleague, Augustin Ahoga, and published by Langham (in French). It is based on his PhD thesis.

Vers un modèle africain de dialogue interreligieux

Le cas de Vodun Xɛbyoso et de l’Église des Assemblées de Dieu dans la région Maxi au Bénin

Here is a DeepL translation of the title, subtitle and abstract.

Towards an African model of interreligious dialogue:

The case of Vodun Xɛbyoso and the Assemblies of God Church in the Maxi region of Benin

In this study, the author has developed an African research methodology for interreligious dialogue, based on an experiment in the Maxi region of Benin. This experiment was carried out among a verbomoteur people, in a vodun context, for the resolution of conflicts involving Christian communities.

Based on the experience of conflict resolution between the Evangelical Churches of the Assemblies of God (EEAD) and the Vodun Xɛbyoso, the author has formalised a resolution approach called the 'African Model of Inter-Religious Dialogue' (MADIR). MADIR is applied when an ethnic group splits into conflicting communities due to the introduction of another religious tradition. This is why MADIR's resolution principles are based on : "ethnic identity as a basis for dialogue" and "cultural history to re-establish mutual trust".

This book is for anyone interested in inter-religious conflict resolution or empirical research among the verbomoteur people, and anyone working in development structures that reach out to the rural world or the verbomoteur people.

I wrote the endorsement below (based on reading a DeepL translation). I really hope an English translation will be published.

This wonderful book is a benchmark in excellence for research at the heart of the whole mission of God. Dr. Ahoga skilfully and critically integrates insights from theology, anthropology, and conflict studies, with his own lived experience, careful fieldwork, and loving practice of the ministry of reconciliation. He presents an African Model for Inter-Religious Dialogue (MADIR), that is concrete and practical. Ahoga developed, tested, and refined it to resolve a complex communal conflict that resisted other approaches. Despite this specificity, the book deserves careful study by a wide readership. 

While scholarly and profound, the book is fascinating and easy to read. The model presented has significant potential to be adapted and applied in other contexts and for purposes beyond understanding and resolving conflicts in a community. The model could aid the development of contextual theologies and stimulate mission initiatives that are culturally sensitive and have a lasting impact to the glory of God: Father, Son, and Holy Spirit.