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The contempt and tyranny of the Zarabehavana contribute to their decline. On the death of Bedoky, his uncle Firaoky succeeds him to Ekoaky, but is under the dominion of the Merina. The successively replaced Tsimilaza and Lahia, last king of the Zarabehavana.
When Lahia died in 1892, his younger brother Karama, appointed to take power, demanded for the funeral that all the frontier nationals brought oxen and that each clan of the same tomb was symbolized by a woman who had just given birth. Tombs are more than 90 and it is the custom every time a king dies.
But all the subjects claim that the Zazamena of Indramarofotsy who have lost their rights to the throne also contribute (“bokamena”) to the festival and in all points identical to theirs. “Thus the Zazamena would lose their princely rank forever and would now be treated on the same level as the commoners” (Theodore Raharijaona, “Les Antaisaka, origins to the present day”, 1967). Supported by Karama, the Zazamena refuse energetically because, as descendants of Indramarofotsy, Indramarolona’s eldest son, “they poured real tears and did not need to smoke to shed their tears.”
The revolt already for some time past will soon burst upon all Mananara. “The boiling mass of the people had unanimously agreed that if the Zazamena were to be exempted from paying the bokamena, it would not do so either.” All these difficulties did not, however, prevent the holding of the bokamena. Funeral ceremony, but this time it is not fed by the usual “bokamena” and is held in a tense atmosphere.
Prince Karama is raised to the throne, but all subjects remain determined not to bend under the yoke of the Zarabehavana. “They were even determined to expel those tyrants who had settled among them and to massacre mercilessly those who resisted. “
The coalition peoples adopted two great names, “carried today by the two important clans which form the largest group of the population designated without exception under the name of Antesaka”. These are the Zafimananga (those who are resurrected) who occupy almost the entire left bank of Mananara as far as their northern border with the Zarafanilihana of Mananivo; And the Zafimahavaly (those who effectively take their revenge) that stretch over the greater southern part of the river and penetrate far inland. They first attack the principality of Vohipaho ruled by Prince Besoratra. Then, like a stain of oil, the revolt is gaining ground, constantly magnified by new recruits.
The rebels gathered south of Vangaindrano in Analambahy and repulsed the offensive of the Zarabehavana who fled to Ankarana, followed in their turn by the Zafimananga and the Zafimahavaly joined by the Mpanarivoa, Zarafanilihana subjects. It is April 19, 1895.
But the agreement does not last and the Zafimananga consider it more profitable to leave their allies to maintain the blockade. They “were going to take control of all the lands that belonged to the Zarabehavana and the Zarafanilihana” settled far from their territories. Many prefer to give up their property to save their lives. For the Zafimananga spare no one, slaughtering those they catch. Theodore Raharijaona cites as an example the “act of savagery” committed by the rebels during their rally in Mariany, west of Vangaindrano, before the outbreak of their insurrection. While they conclude their pact to pursue their enemies to the end, Princess Baomainty, sister of Karama, comes to pass. The revolters seize her to obtain the submission of the Zarabehavana. Knowing that she is going to die, Baomainty asks to be brought before an improvised tribunal that would judge her “in all conscience and fairness”.
But the answer is simple: “We see that you are willing to pay the debts of your brothers. And all those who wished to wear the names of Zafimananga and Zafimahavaly worthy of their own, had to plunge their spear into the blood of the princess. Those who refuse to do so are treated ruthlessly like the Zarabehavana.
Everywhere Zafimananga and Zafimahavaly, assisted by the Mpanarivoa, continue to massacre Zarabehavana and Zarafanilihana, exhausted by their continual flight. In Vangaindrano, “Vangaindrano” was shattered and terrorized only with the French pacification, from 1896.