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Andrianampoinimerina marks its long reign by various actions, some of which
Continue to this day.
In addition to the great reunification of the Imerina and the attempt to establish only one kingdom throughout the island, various laws are enacted concerning the whole life of its people,
Stratification into castes and sub-castes up to social, economic, judicial and political organization. All this to preserve, as he specifies, “fihavanana”, family and community solidarity.
Thus he published some rules about the funerals and the construction of tombs. If there is a death in the village, each member of the Fokonolona must contribute. If the family of the deceased is easy, the number of oxen to be killed is not a problem.
On the other hand, if it is a disadvantaged family, the rich are ordered to provide them with the animals to be sacrificed and, if necessary, the shrouds to cover their deceased.
Under Ranavalona I the number of oxen to be slaughtered is limited to thirty, regardless of the size of the herd owned by the deceased or his family. This is to avoid an unnecessary demonstration of wealth. “But especially so that the herd is not completely wiped out and so you will be tempted to steal to be able to serve me. “
Anyone who does not respect this rule, will not be buried by the Fokonolona.
As in other circumstances, for the great monarch, this law will have to favor mutual assistance within the Fokonolona. And those who do not apply it, “considering themselves
Autonomous, like people who do not need others, deviate from themselves of the collective life “.
Andrianampoinimerina denounces here the behavior of certain noblemen and other rich who never fail to pay all the royal duties and taxes to be well known to the sovereign but who do nothing for the society in which they live. And yet, he reminds us, “it is better to be hated by the king than by the people. For you seldom see the king when you live all year round among the people. “
The sovereign also wants to highlight the fact that solidarity must go beyond the conflicts that would have existed during the lifetime of the deceased. “We do not fight against the dead. “
As for the nobles in particular, their presence must be noticed at the funeral, notably by offering their condolences to the grieving family and attending the funeral. However, they do not have to consume the meat of oxen slaughtered on this occasion, called bad (hena ratsy), nor to transport the body. “If they depart from you, leave them alone with their dead.” But if they share your pain, do not abandon them when they have a misfortune. “
This solidarity must also be seen in the construction of a tomb which, generally, is not done without difficulty. In particular, if the members of the large family concerned can not
To bear the expenses alone. The Fokonolona is thus put to contribution for the transport of materials and others, the gift of zebus to sacrifice at the end of works …
However, if the family does not participate in the erection of the tomb of another member of the Fokonolona, ​​the latter has the right to demolish his own stone by stone.
By this law, Andrianampoinimerina carries high the belief that grants to the tomb a place of importance in the life of Malagasy.
“We are only passing through the earth, and it is in the grave that we shall remain eternally. “
Like that of the tomb, the construction of a house also requires the collaboration of all the Fokonolona. In both cases, the latter will receive a consideration from the family requesting its service. “Whether she gives you little or no, accept with joy. “
For Andrianampoinimerina, the solidarity and the union of his people from the Fokonolona are indispensable to sit his kingdom. They allow his subjects to support each other in economic activities as well as in social actions, in happiness and in pain, thus promoting the maintenance of peace. That is why those who refuse to take part in it because they are too proud to mingle with the masses, will be “removed” from the life of the Fokonolona and left to themselves.