Malagasy games

We devote this Note to some great women, little known as much as the Malagasy sovereigns, but who, at their level, have each contributed to the history of the Imerina.

They are, in general, wives or daughters of kings. Thus of Ranavalonandriambelo- masina who is the eldest daughter of Andriambelomasina and the mother of the famous king Andrianampoini-merina. It is known that for reasons that are still difficult to understand, Andria-nampoinimerina determines that the successors to the throne of Antananarivo would be taken, preferably, in the branch of women: his mother, grandmother Rasoherimananitany, His sister Ralesoka, his nieces Rabodonandriantompo and Ratavanandriana.

Among the ancestors of the great monarch, one can also cite Rangorinimerina, mother of Andriam- belomasina and wife of Andrian-tsimitoviaminandriandrazaka, that of the sons of Andria-masinavalona- the elder who reigns in Ambohimanga. One can also evoke some of his many women. Rabodonimerina is the first. By itself, nothing attaches itself to its name. But since she can not have children, she adopts two brothers, Rakotovahiny and her eldest Rabodolahy.

The latter is, in principle, the oldest of the children of Andrianampoinimerina. However, he is noted for his assassination attempts against his adoptive father and the young prince Ledama.

Ramanantenasoa, princess of Alasora, is the mother of Ramavolahy the bearded, eldest son of Andrianampoinimerina. Ramavolahy, it is said, inherits the defects of his mother. Rambolamasoandro, cousin of Andrianampoinimerina, is queen of Ambohidratrimo. At the moment when the king of Ambohimanga acceded to the throne, he married her to seal the political union of his subjects, the Tsimahafotsy, and those of Rambolamasoandro, the Marovatana.

The latter denounces her to her father for committing adultery. From the territory of Alasora, Andrianampoinimerina also takes for wife Rabodozafi-manjaka, daughter of the wren Ratsira, also ousted during the extension of the territory of Ambohimanga.

Andrianampoinimerina places her at the head of the Mamoladahy Antsaha-dinta and its surroundings and she is helped by her father. However, when the latter dies, she is confronted with the clan of her half-brothers who persist in wanting to inherit their father Ratsira. Intestine struggles broke out, culminating in the fragmentation of the Menabe a territory directly dependent on the king, contrary to the menakely, a seigniorial stronghold.

Suspected by Andrianampoinimerina of disloyal maneuvers, Rabodo-zafimanjaka is subjected to the test of the tanguin and dies. In another era, we can speak of Raketaka, daughter of the princess sakalava Rasalimo of Menabe and Radama Ier. It takes the name this Ranavalona I at its accession. Some say she is much older than her year-old husband. As for Radama II, he has, for his misfortune, a concubine named Mary Rasoamieja and who gives him a son called John, or Jaona, or Jones, depending on the mood of his parents.

Under the pretext that she becomes a Christian, she breaks with Radama. But in reality, it is said, it is the vexation of being forsaken by the king for another favorite, which causes him to break with him. She even managed to slander him with Prime Minister Rainivoninahitriniony. This will soon result in the death of the king. Recall that, because his father, Andriamananitany has it of a woman hova, Andriamitondra must renounce the throne.

However, his uncle Andriamanelo did not totally dismiss him since he named him the head of the royal ceremonies, the Velondraiamandreny or Velon-draisireny.

We know that Andriama-nanitany has another son, a noble woman this time. It is Andrianamboninolona whose descendants form the clan of the nobles who bear this name. We can not forget the queens vazimba Rafohy and Rangita of Imerimanjaka, grandmother and mother of Andriamanelo and Andriamananitany.

An imaginative way of saying that the eldest succeeds him first, then his younger. On this Friday of the month of Alahamady , many willows flicker to the south of Ambohimanoa, multiplying rapidly to cover the hills, the pure springs and the surrounding rice fields, then all the heights of Antananarivo.

Then music notes rises, amplify, accompanied by rumblings of songs, flooding the city, from Isotry to Andohalo. Some time later the queen, feeling ill, united the Great of the Kingdom and the Officers of the Palace.

On the way back, the agglutinated people see, with great sadness, how badly the evil looks, evil that gets worse from day to day. On Thursday, the 20th of the month of Asorotany, all the Great of the Kingdom, the women of the Court, the chiefs of clans all over the country meet again at the Palace. When they leave it, watchmen are set up on the ramparts of the Rova, while the people are told to stop gossiping about the kingdom.

These same partisans of the Crown Prince ascend to the Palace and take an oath between themselves, before strengthening the defense of the Rova and the streets leading to it. Five hundred soldiers are stationed at Andohalo, five hundred at Antsahatsiroa, three hundred at Ambatondrafandrana, three hundred at Ankaditapaka, while one thousand seven hundred remain in reserve in case of alert. We do not know why. So the people, vulnerable to rumors, panic, packing their most valuable possessions to escape because he believes in an imminent invasion.

On the night of August 14, , the rain fell, a singular phenomenon in the middle of the cold season. According to some historians, the date of his death is August The crown prince then moved to Manjakamiadana where he received the commander-in-chief Ravonina-hitrioniony. Ramboasalama, intended to succeed his aunt Ranavalona before Rakoto- was born, believes he is playing his part in feigning to present his oath of allegiance to his cousin, the future king.

In fact — and this is the reason for all this deployment of the Army throughout Antananarivo — he is preparing a revolution with Rainijohary, co-prime minister, and Rabosela, chief of the Voromahery. The coronation of Radama II takes place in Mahamasina and is the object of an unprecedented splendor, organized by Jean Laborde who installs there, near the Vatomasina, the sacred stone, a superbly decorated platform Like his father Radama Ier- in reality, He is said to be only the great-nephew, he is acquired in modernism.

Fundamentally good, his desire for progress announces the opening of an era of rapid development. One of the shows that strike and charm most newcomers in Madagascar, is that of the fairs. Of course, sometimes it takes some effort to recognize the work of Rouget de Lisle, but the administrator is indulgent and he reads in such looks such kindness, such respect, such hope of being understood and loved, He begins to smile benevolently without disguising his tenderness and his happiness to see people so welcoming.

As for the crowd, it is a spectacle in itself. He composes with them the most unexpected sets of clothing. But under the misty sky of Paris, these living palettes would scream with pain.

Then comes a short breakfast of banana donuts, the administrator is gone, and the real celebration begins: battles, races and amusements for children … Everybody jokes, laughs, claps their hands. We must come to Madagascar to find, in the human being, the joy of living and the healthy pleasure. And yet all these people in a lamba feed on little and live in modest huts, they have only humble needs.

As we are right in Madagascar not to want to inculcate the native in our way so narrow and quick to live … Let him live in his dearest and most beautiful ways, be happy!

If in the West, many smaller lakes are as beautiful and attractive as Kinkony, the province of Antananarivo also has its own, but they are rather volcanic.

Like Lake Itasy, third of the island in extent with its 3, hectares, well known to tourists because close to the capital. As far as Ampefy, you can already walk along the shores of the small lake Kavitaha and especially visit these curious facilities built for the capture of eels in the hot season, when they descend the Lily to go to lay eggs.

The bravest descend the slopes to mirror in the water. From the hill of Andranotoraha, the view of the Itasy is very beautiful. The lake is similar in many respects to the smaller but also volcanic lake of Tritriva near Antsirabe. The waters of this lake occupy a real chimney more than meters deep.

But if you cross the tracks that make the itasy, you come to the wooded islet also called the Sacred Island, where is the fishing village of Ambatomboro. They mark the great stair steps leading from cliffs to cliffs to the Highlands or to the mountains.

What beautiful waterfalls! But often difficult to access. The search for these, according to A. Kiener, will not be long and not far from Antananarivo, the forest stations of Manjakatompo and Antsampandrano, among others, offer walkers their bubbling rivers, in the middle of the forest, And tree ferns.

The city originates in the districts of Androronana and Antsorolava, at the foot of the buttress which limits the plain to the south. The northern part of the city, covered with dara bushes with edible fruit, is then called Andranovaka.

No explanation is given, however, as to the origin of the name. According to a natural leader of this ethnic group, his ancestors are survivors of an island called Mijoa in Arabia, and devastated by the storm.

Six men and two women, led by a chief, then board a makeshift craft, pass through Mijomby Red Sea and land at Ampasindava in Ambilo-be, north-west of Madagascar, in antankarana country. The king of this territory assigns them the region of Bobaomby, to the Cape of Amber, to the extreme North to settle. But only their chief Fasinarivo fixed himself there. They are engaged in fishing and the extraction of coconut oil to survive. The last two continue south to Matitanana Manakara. The others, more numerous, are established in the Northeast.

Until the end of the last century, they respected certain customs which were peculiar to them. Such as the burial in the sand of the beach, the obligation of a lactating woman to bathe in the sea within twenty-four hours of her birth, and in remembrance of one of their ancestors the prohibition of men Graying hair to eat chicken. Some authors also speak of Onjatsy to designate the Anjoaty. In , Flacourt writes that the Onjatsy is a white fisherman, descendant of the Zafiraminia.

His death plunged his subjects into pain. The city of Tananarive had only a lugubrious aspect; The houses were closed, and the silence which reigned everywhere was interrupted only by groans. According to the ancient custom, men, women, and children of all ages and ranks had shaved their heads in despair and mourning. From then on, cannon shots were fired from minute to minute until evening. Similarly, the road leading to the western gate of Besakana, a second, but more spacious, residential palace, and a place where the sovereigns are exposed, is covered with black cloth and bordered by a double hedge of soldiers in a beautiful But whose attitude and insignia reflect the mourning.

To the south of the staircase are three military musics, the instruments of which are surrounded by funeral pancakes. At 11 am, the wooden coffin covered with crimson velvet with fringes and golden glands, and worn by 60 senior officers, begins for the Besakana. The palace of Besakana, where the coffin is laid, is lined with fabrics of various colors. The remains of the king are entrusted during the night to a military guard.

On August 13, the missionaries and other foreigners obtained the favor of carrying the coffin of Besakana to the court of Tranovola, where a magnificent catafalque was prepared. It is surrounded by a balustrade with spears and supported by gilded columns.

The interior is carpeted with a fine scarlet sheet trimmed with fringes of gold and silver. The columns are overloaded with sepulchral lamps, chandeliers, torches and an infinite number of candles spread a dazzling clarity. The royal family is united under the magnificent canopy, and shows a still more profound grief than that of the people.

Young girls wearing a black belt on white dresses hunt insects with fans. Meanwhile, the tomb is completed not far from the Tranovola.

It rises near the catafalque, where, according to the custom of the country, it contains precious objects. Such as vases of gold and silver, crystals and porcelains, priced rifles, a golden powdered pear, and magnificent weapons, jewels, watches, clocks, clothes, and linen.

Other engravings, some of which are colored, represent views of Europe and the land and sea battles fought by France since the Revolution until the fall of the Emperor Napoleon. A sum of , dollars in gold and silver, as well as bullion, is added. All these offerings can be valued at 35, piastres, including the coffin made with 14, Spanish piastres.

This coffin is 8 feet long by 4. The whole is covered with stones. The wooden coffin is burnt and the ash is thrown into the grave. This one consists of a terrace of 25 to 30 square feet and 8 feet of height.

When the sad news spreads, it is then the general fear and consternation in the city that is literally cluttered with chiefs and people from several neighboring territories. There is also a large army of soldiers encamped around the city.

The purge begins. Detachments of soldiers are placed around all the houses of the missionaries. But to relieve them of their fears, the chief military leaders and the officers assure them of their esteem and their disposition to protect them.

It was the reign of terror and suspicion. Nobody can leave the city until the queen gives her permission. For to the demands of the Rev. This large-scale meeting brings together 25, to 30, people from the six sub-divisions of Imerina: Avaradrano, Vakinisisaony, Marovatana, Ambodirano, Vonizongo and Vakinankaratra.

Two companies of soldiers very well dressed in English uniforms, armed and fully equipped, are ranked in line behind the judges. On a part of the higher ground are placed five small field pieces loaded and surrounded by artillerymen. At the end of this Kabary, it is recalled that according to the custom of the country, in sign of mourning any inhabitant of the kingdom, whatever his age, must shave his hair or cut them to the head in the three The next days, otherwise he will be condemned to death; That no one should work except those who erect the grave and make the coffin; That no one should sleep in his bed, but on the ground during mourning; That no woman, whatever her rank, with the exception of the queen, can carry the lamba.

As the completion of the Soanierana palace is delayed — it will never be finished — Radama attacks the hill of Ambohijanahary until Fiadanana, to make it a valley where to build beautiful houses and where to create a beautiful field. Shaving a hill as high, without technical equipment is killing. He also suggests that they ask people what they do not support in their sovereign. When they return, they report what the people think.

If we do not succeed, the Vazaha will evaluate our strengths. We can not stop, but we will have the strength … It will be nice if we get there, but will we succeed … But what did Laidama do with the money he collected from us? He gathers his subjects and is angry, asserting that the settlement of the hill will happen whatever happens, since he has thousands of strong men. He accuses some of them of trying to put men on their knees by making them trimer, and reproaches the others for forbidding their chiefs and high officials to take part in the work.

He ends his kabary by sending them all home, each territory having one Week to give its share of labor. But in fact, it is a question of giving the Vazaha a chance, because the work of setting up the hill of Ambohijanahary will not last.

After five days, Radama offers a meal to all those responsible for the work to explain all the decisions he has just taken. He decides to give this sum to the various territorial chiefs who will keep it until the arrival of the products ordered. At the same time, he announced the urgent activities to be undertaken, such as cutting timber in the eastern forest to speed up the construction of the Soanierana palace.

When the crowd disperses, the king invites the various chiefs to the Rova again to tell them that he will not take back the money returned and that he himself will pay for the goods ordered.

French colonial rule, piracy, and unstable internal political and economic systems created a tumultuous environment that played a role in the historical experience of childhood. That context is reflected in the games that Madagascar's children, specifically of the dominate Sakalava group, have played. From a tag game based on the existence of leprosy on the island to colonial military role playing to the strategic game of bao, the games of the children of this tropical country are unique and interesting.

Historically, leprosy has been a feared disease in Madagascar, and childhood games have often reflected social anxieties about the disease.

Raboka, a form of tag, is one example. Among the Sakalava people in northwest Madagascar, leprosy is personified by an ogre name Kaka, who steals people away from their communities. In the game of Raboka, the ogre or "It" has leprosy, and a tap on the back from the afflicted transmits leprosy to the person tagged.

In playing the game, the children try to stay together to ward off the tagger. Due to the tumultuous military history of Madagascar, specifically the French colonial and post-colonial periods, Independence Day celebrations are an important aspect of the country's cultural identity. During the modern era, the involvement of children in these activities provided a context for childhood games.

In their play, children imitate the young soldiers who served under Queen Ranavalona II in the second half of the 19th Century. This is another example of how childhood games reflect the historical circumstances of the countries in which they are played.