Accueil > Documentations scientifiques > Revues archivées > Omaly sy Anio > Archives > Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 3-4, (...) > Questions sur Andriamisara : un exemple de critique historique (A propos de (...)
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Questions sur Andriamisara : un exemple de critique historique (A propos de traditions culturelles influencées par l’Islam bantouisé à Madagascar)
Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 3-4, janvier - décembre 1976, pp. 251-268Auteur : Ramamonjisoa S.
Mots clés : MALGACHES/SAKALAVA/ROIS ET SOUVERAINS/ANDRIAMISARA/MYTHOLOGIE/MYTHES POLITIQUES/RELIGION PRIMITIVE/CULTES/TROMBA/ANTHROPOLOGIE HISTORIQUE/SOCIOLOGIE HISTORIQUE/INFLUENCE ISLAMIQUE/BANTOUS/MADAGASCAR
[ MLA ] Manenika ny fiainana ara-tsaina eto Madagasikara Andriamisara. Hita amin’ny tantarany ny marika navelan’ny sivilizasiona silamo afrikana eo amin’ny fombam-pivavahana sy fitondram-panjakana malagasy. Any Imerina dia inoana fa nanampy tamin’ny fanitaram-panjakana sady fototry ny finoana ny ody sy ny sikidy ny moasy Andriamisara. Any Boina dia ny fahaizan’Andriamisara izay nampiasaina tamin’ny fakana ny fanjakana any no tadidian’ny olona. Maninana ny fivavahana kristianina ny fivavahana amin’ Andriamisara ; entina koa hanamafy tetika politika isan-karazany izy. Na dia nivaky roa aza ny antokon’andriana mpitahiry ny mitahy dia mbola tokana ihany ny fivavahana amin’Andriamisara sy ny fanompoana azy amin’ny alalan’ny tromba.
Avy aiza Andriamisara, iza no razambeny ? Hatraiza ny heriny eo amin’ny fitanana ny fahefana ? Ny fahazoan’ny olona ny teny hoe “misara” sy ny vokatry ny fanadihadiana io teny io dia maneho fa niforona teto an-toerana ihany izy io nefa kosa efa niovaova noho ny fifampikasohany tamina fomba amam-panao nentin’ny Arabo izay nanampy ny mpitondra malagasy tamin’ny fanamafisana ny fahefany. Ny tsy fitovian-kevitra momba ny fampiharana ny lalàna mifehy ny fandovana fanjakana no ahitana ny fiavahan’ny fahefana ara-politika sy ara-pivavahana. Afa-tsy izany, ny lovantsofin’ny tompon-tany izay nampitaina avy amin’ny razana vehivavy, mikasika ny fahamarinam-pototry ny fahefana momba ny “fivavahana”, dia mifandaka amin’ny lovantsofina vaovao izay nentim-bahiny ka ampitaina avy amin’ny razana lehilahy, ary mikasika ny fahamarinam-pototry ny fahefana politika. Ny maha lahimatoan-dreniny an’Andriamisara, araka ny lalàna tompon-tany no nahatonga azy ho razana ivavahana (fanompoana razan’andriana sy tromba).
Mifanipaka be ihany ny lazain’ny soratra vavolombelona samihafa (Flacourt, Grandidier, Guillain, Bénévent) kanefa misy fanampiana entiny ihany amin’ny fanazavana ny amin’Andriamisara. Ny fomba amam-panao raketin’ireo taranak’andriana any Menabe anefa no nanampy indrindra tamin’ny fanazavana io lafin-tantara anankiray io.
Farany, ny fandalinana ny fahalalana efa misy momban’Andriamisara no hahafahana miala amin’ny fandisoana ny tantarany, noho ny antony ara-potokevitra ary koa hahitana ny vontoatiny sy ny tantara manontolo momba azy. Ilaina ny fandalinana ny fahalalana ny teny malagasy, ny famantarana ny toeran’Andriamisara teo amin’ny fiaraha-monina malagasy ankapobeny sy ny famaritana izay tombontsoa narovan’ny sarangan’olona sasany izay namily ny tena tantaran’Andriamisara. Endrika telo no isehoan’Andriamisara : olombelona, razan’andriana, tromba.
Ny fifanipahan’ny fomba fandraisana sy fanazavana ny tantaran’Andriamisara dia nanokatra làlana hahazoana manazava sy manavaka tsara ireo hery mifandrirotra ao anatin’ny fiaraha-monina malagasy.[ ENG ] Andriamisara is still today an outstanding cultural theme in Madagascar, illustrating the Islamic Bantu influence on the Malagasy religious and political traditions. Oral and cultural traditions as well as written testimonies have contributed to the historical analysis of this theme. It has been said in the Imeina that Andriamisara, as a moasy, promoted the expansion of the kingdom and beliefs in ody, sikidy, doany…, and that, as a king, he was related to Andrianampoinimerina. In the Boina, Andriamisara is known for his military expertise in conquering the North from the Menabe ; the cult of his worship (relics, possession by spirits) is considered as a true religion vying with Christianity ; various forms of his political strategy could have been based on this cult of worship. The religious unity of the people, as it was shown in the practice of some cults of possession of the same kind as tromba, was opposed to the fact that the kings, as legitimate withholders of the royal relics, splitted up into two groups.
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Questions on Andriamisara and provisional answers.
These questions and answers deal with his origins, his ancestry, the part he played as a political power. The acceptations of the word “misara” in sakalava as well as the study of any of its possible origins reveal that the word comes from the African continent. These acceptations also evoke the magic practices of some travelling arabianised people who sold their services to the Malagasy chiefs so that the latter could reinforce or enlarge their power. The quarrels concerning the interpretation of the laws of succession show a distinction between religious and political powers, between the land-owners-traditions ruling the religious legitimacy which were handed down by maternal heritage, and the new traditions ruling the political legitimacy which were of foreign origins and handed down by paternal heritage. An union of the two forms of power (religious and political) was eventually to be performed in the kingdoms. Thus, Andriamisara who was by his mother, the elder son in the eyes of the land-owners gradually became a dominating religious character (cult of royal relics, tromba) as the Sakalava kings advanced territorially northwards. Written testimonies have given conflicting accounts of the character ; the materials compiled by Flacourt, Grandidier, Guillain, Bénévent, Rusillon, Kent… are essential for the analysis of oral traditions. Finally, the consideration of the cultural traditions which are in the possession of the Menabe’s royal family has been of prime importance in this study.
The fragmentary knowledge of Andriamisara and the ideological deviations which still exist about his character would have to be analysed through a more elaborate study : of the Malagasy language, of the part Andriamisara might have possibly played in society as a whole, of the more or less obvious clashes of interest at stake in the interpretation of the character. To us, the ideological deviations about Andriamisara as a person, as relics, as a tromba seem to be interesting for a critical interpretation of the contradictory forces within the very structure of Malagasy Society.