Accueil > Documentations scientifiques > Revues archivées > Omaly sy Anio > Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume (...) > Les Zanadralambo du Vakinisisaony. Un exemple de mobilité hiérarchique en (...)

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  Les Zanadralambo du Vakinisisaony. Un exemple de mobilité hiérarchique en Imerina (XVIIIème-XIXè siècle)
  Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 29-32, 1989-1990, pp. 103-129

  Auteur : Domenichini J.-P.

  Mots clés : MALGACHES/MERINA/ORDRES (STRUCTURE SOCIALE)/CASTES/CLASSIFICATION/HIERARCHIE/MOBILITE SOCIALE/NOBLESSE/PERTE/ZANADRALAMBO/18E-19E SIECLE/MADAGASCAR/IMERINA/VAKINISISAONY
  
  

  [ EN ] Oral histories and royal archives provide a lot of material which questions the traditional scientific belief according to which the social order of Old Imerina was based on a rigidly established hierarchy of immutable “castes” or “pseudo-castes”. Indeed, apart from individual cases of social mobility, there existed a mobile hierarchy system which allowed the sovereigns as “masters of ancestors”, to occasionally deprive some families of their noble status causing them to slip down the social scale and become commoners. By deciding not to exert that specific right, Radama II triggered off a series of contention on the ancestral issue in so far as andriana groups which declined in status and became “folovohitra” (commoners) wished to regain their former rank. The example mentioned in this study reveals that the exclusion from the noble status which was a logical effect of the royal politic system was a long-term procedure. Besides, though Radama II himself recognized the legitimacy of these groups’claim for their ancestral rights, he strengthened the new obligations which weighed upon them, following their decline (fanetrena). This decline in status was not the result of an impoversishment because in a society where basically, there was a clear distinction between political, religious and economic powers, it was obvious that the “havan’andriana” had to have wealth before they could claim a noble status. Therefore, as far as Imerina is concerned, it is necessary to discard concepts like “caste” and “caste society” in favour of loss connoted concepts like “status” and “rank” in a hierarchy system.

  [ MLA ] Toa resaka tsy fampiseho masoandro ankehitriny ny momba ny saranga sy ny ambaratonga nandaminana ny vahoaka malagasy taloha, ary maro no mihevitra fa laha-Janahary tsy nisy fiovana sady rafitra hentitra ara-drazana ny filahatry ny karazan’olona. Fitsara vilana anefa izany, ary disoin’ny lovantsofina mbola re sy ny arsiva mbola hita. Ohatra anankiray ity ady firazanana notsarain-dRadama II ity, ary mahazava tsar any fomba fanetren’ny Andriamanjaka tsy ho havany intsony, ny sasany tamin’ny havan’Andriana teo aloha. Ny fanambaran-dRadama II fa izy dia “Andriana tsy mahavery razana” no nanosika an’Ambohitrony sy Iarindrano any Vakinampasina (Vakinisisaony) hangataka ny hamerenan’ny Andriamanjaka azy ho Zana-dRalambo. Neken’ny Andriana ity fangatahana ity, nefa sady tsy nanova ny fanompoana nataony – izay nitovy amin’ny an’ny folovohitra – no tsy nanova akory koa ny efa fitondrany tamin-dRamiangaly, 12 vavy, tompombodivona. Ny anton’ny fanetrena ny havan’Andriana sasany ho folovohitra dia tsy ny fahantràny. Raha ny marina aza, ireo folovohitra zana-dRalambo razana ireo, araka ny arsiva, dia nanana andevo, tanimbary, omby sy vola bebe lavitra kokoa noho ny zanak’Andriamasinavalona niray fileovana taminy sy nifanambady taminy teo aloha. Tsy ny vola aman-karena tokoa manko no fototry ny rafi-panjakana sy ny rafi-pahefana, satria “ny Andriana no tompon’ny tany ary ny vahoaka no tompon’ny harena”, hoy ny Ntaolo. Ny tena antony dia ny fanarahana ny didim-panjakana izay mametra sy mamaritra ny isan’ny azo tanana ho andriana, satria ny vahoaka no mitondra azy ka tsy maintsy ferana ny vesatra ampitondraina, mba tsy hanindry loatra ny mpibaby sy ny mpilanja. Ary dia Andriamanjaka tompon’ny razana no mandidy ny amin’izany.

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