Despite itself, Malagasy freemasonry is currently thrust into the media spotlight amid a climate of panic linked to a wave of kidnappings and murders. Public opinion demands answers, and the search for culprits has become a priority for authorities. The land of tsaho and honohono has never shied away from creativity when evidence is weak. Failing that, a scapegoat will do. Statements from certain officials, along with a coordinated communication campaign on Facebook by accounts supporting those in power, fuel rumors: freemasons allegedly perform human sacrifices, have unlimited sources of money, and other nonsense that excites superficial minds seeking strong emotions. For those lacking critical thinking, jumping from mpaka fo to mpangala-jaza is a natural shortcut: the result of a convergence between low education levels, the emergence of fanatical bigotry targeting anything not of Christian essence (including traditional cults), and decades of propensity to manipulate religion for political ends. In the troubled period currently facing Malagasy freemasonry, it suffers the consequences of three factors. The first is the myth of the secret society, which fuels fantasy and suspicion. Yet it is unclear what this means in the 21st century, when public conferences, books, YouTube videos, Facebook pages and websites openly discuss freemasonry. Masonic organizations are registered with the Ministry of Interior and governed by association regulations (Ordinance 60-133 of October 3, 1960). Freemasonry is therefore secret only to those lacking curiosity or intellectual capacity to look beyond the myth. In developed countries—both economically and mentally—temples are known, and for example in the United States masonic hospitals are well-established. The term discreet is therefore more appropriate than secret. The second factor is the desire of certain masonic networks to "work in the City" concretely by entering the political arena and conducting interested recruitment with this perspective. In Madagascar, this movement intensified during the 2000s and accelerated with the 2009 crisis. Over time, this created divisions between those favoring the traditional path, who view freemasonry as a school of moral and spiritual improvement, and those fantasizing about making it a tool for controlling society. This latter perverted vision encourages rumors and suspicions of an organization wrongly associated with illuminati and other secret societies with this perspective. It is natural that it creates mistrust among authoritarian political powers. The third factor stems from the above. The drift in recruiters' motivations was automatically accompanied by a drift in recruits' motivations. Malagasy freemasonry thus saw massive entry of people lacking the qualities to be there, or who were there for wrong reasons. Some distinguished themselves through acts incompatible with the spirit of freemasonry and were legitimately expelled. This can encourage slanderous denunciations from frustrated individuals who know the organization and can guide the inquisition. The history of freemasonry worldwide is not free from drift. But like any human organization, it comprises men and women with their own flaws. Should we treat the entire Catholic Church as pornographic based on the acts of numerous priests regarding pedophilia or rape of nuns? Should we accuse the Fifohazana movement of threatening state security because from 2009 to 2025, notorious mpiandry supported, blessed or perpetrated unconstitutional power grabs? Should we call the FJKM dissolute because one of its pastors was caught in a massage parlor? Unlike rumors about mpaka fo, all these facts are well documented. Certainly, there are facts deserving explanation, such as the discovery of bones in the temple searched in Ivandry. Where do they come from? But to rush to link them to tomb desecration is a step we leave to others to take. As for the presence of a document whose title alone—"funeral ritual"—frightens bigoted ears, these would do well to cover them when hearing Chopin's funeral march or Schubert's funeral waltz. Let us recall that the rumor attributing the qualifier mpaka fo to freemasons in Madagascar dates from the early 2000s, when Jesuit Bishop Jean-Bap...