Accueil > Documentations scientifiques > Revues archivées > Omaly sy Anio > Archives > Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 11, (...) > De la Peste maladie à la « peste politique ». Interprétation par les Merina du (...)

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  De la Peste maladie à la « peste politique ». Interprétation par les Merina du phénomène d’endémie pesteuse sur les Hautes Terres Centrales après (1921-1936)
  Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 11, janvier - juin 1980, pp. 49-110

  Auteur : Esoavelomandroso F.V.

  Mots clés : MALADIES INFECTIEUSES/PESTE/LEGISLATION SANITAIRE/PREVENTION/VACCINATION/MALGACHES/MERINA/ATTITUDES/HISTOIRE/1921-1936/MADAGASCAR/IMERINA
  
  

  [ EN ] Although in many ways, the Malagasy reaction towards plague, an unusual disease which appeared in the Central Highlands in 1921, was similar to that of the Europeans’ in the Middle Ages or in modern times, it actually took on an original aspect because of the colonial context. Not only did the Malagasy dread the recurrence of plague and the fact that is spread to families and villages but they also feared, not so much death in itself for which they were prepared, but rather a kind of “punishment-inhumation”. Indeed, the sanitary precautions taken by foreigners who ignored local traditions ruled out the possibility of bringing the deceased body back to its ancestral burying place. The way the Malagasy saw it, the colonial authorities, with their oppressive policy and through a series of harsh often incoherent preventive measures, merely sought to perpetuate French domination over the country. Plague – if it existed – was viewed as a mere pretext to intensify the preassure exerted on the natives and the ineffective vaccines a means to exterminate them. Naturally, the nationalist leaders found in the plague and prophylaxis issues an ideal theme for their propaganda. Thus, the Malagasy resistance against the anti-plague action carried out by colonial power appeared as a veritable political opposition especially during the Popular Front.

  [ MLA ] Taitra sady natahotra ny mponin’Antananarivo raha niseho teto an-drenivohitra ny pesta tamin’ny 1921, satria izay vao tafakatra taty am-povoan-tany io aretina io ary saiky maty daholo izay voany. Nanomboka tamin’ny 1921, dia nitaintaina lalandava ny teto Imerina, indrindra moa rehefa hiditra amin’ny fahavaratra, fotoana fitrangan’ny pesta. Tsy nety fongotra mantsy ity areti-mandoza ity fa vao maika nihanaka, nandripaka fianakaviana sasantsasany. Vitsy noho ireo matin’ny gripa tamin’ny 1919, ny matin’ny pesta mandritry ny roa-polo taona mahery (1921-1936), kanefa ny fiverimberenan’ny pesta ary indrindra ny fahenjanan’ny fepetra noraisin’ny fanjakana eo anoloan’io aretina io, dia navesa-danja kokoa ho an’ny Malagasy ary niteraka tebitebin-tsaina lalina. Nanahy fatratra ny ho very faty ny Malagasy, satria ny fanjakana no niadidy ny fandevenana ny matin’ny pesta any amin’ny toeram-pandevenana efa voatokana. Nanomboka tamin’ny 1927 vao azo natao ny mamerina any amin’ny fasan-drazany, efa-taona aorian’ny nahafatesany, ny taolam-balon’ny matin’ny pesta. Tsy tantin’ny Malagasy anefa izany fepetra izany ka nisy ireo nikiry nandevina am-pasan-drazana ihany, ary niharan’ny lalàna. Noraisin’ny sasantsasany ho tsy fandraharahana ny fomban-drazany ireo fepetra ireo, na koa aza ho finiavan’ny mpanjana-tany hampiseho ny heriny fotsiny ihany. Teo andanin’izany tokoa mantsy dia nisy fepetra natao hiadiana amin’ny pesta, nefa toa nohararaotin’ny mpanjana-tany ny fisian’ny pesta haneriterena kokoa hatrany ny Malagasy : ohatra mitombo ny fanompoana, satria ny Fokonolona no voatery manorina “lazaret” ary mamatsy ny fianakaviana mipetraka ao ; voafetra ny fivezivezena… Ankoatra izany hita mazava tsara, fa na dia eo anoloan’ny aretina aza, dia misy foana ny fitongilanana eo amin’ny fitondrana Frantsay sy ny Malagasy. Tsy mba nampiharina tamin’ny Frantsay ny fepetra sasantsasany, anisan’izany ny vakisiny fanefitra izay niteraka resa-be teo amin’ny mponina. Nisy tokoa mantsy ireo maty volana vitsivitsy tao aorian’ny nanindromana azy, kanefa ny Malagasy ihany no noterena hanao vakisiny koa tsy mahagaga raha noheverin’ny Malagasy ho tetiky ny mpanjan-tany handripahana ny Malagasy ny pesta sy ny vakisiny. Ny rivotra politika (indrindra tao aorian’ny 1929) koa moa vao mainka nahamora ny fielezan’io hevitra io.

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