The tompon-tany and the tompon-drano in the History of Central and Western Madagascar

Bibliographic Data

ID9376432
AuthorsFinn Fuglestad (Agder Research, corresponding author)
Year1982
Volume9
Pages61-76
Publication date1982-01-01
Peer ReviewedYes
Open AccessYes
TypeARTICLE
VenueHistory in Africa (JOURNAL)
Journal identifiersISSN: 0361-5413 • E-ISSN: 1558-2744
PublisherCambridge University Press (CUP) (PUBLISHER)
DOI10.2307/3171599
OpenAlexW2323747814
LanguageEN
Citations received3
References cited13

At some undefined time in the fairly recent past central and western Madagascar witnessed a conceptual 'revolution' which had far-reaching political consequences. The religious beliefs and symbols which constituted the main ingredients of this 'revolution'--and probably also the people who propagated them--were in some way connected with the Zafindraminia-Antanosy and the Anteimoro of the southeastern and eastern coast. It is quite clear that these and similar groups had been strongly influenced by Islam and that they practiced what could perhaps be described as a corrupt or diluted Islam or a syncretic 'pagan' Muslim religion. (It is significant that as their name indicates the Zafindraminia claim descent from Raminia who they hold to have been the mother of Muhammad.) One of the main ingredients of this religion was the cult of the ody or guardian amulets, objects usually made of wood which are strikingly reminiscent of the so-called “charms” or “gris-gris” sold by Muslim clerics over much of Africa. Another ingredient is represented by the institution of ombiasy . The ombiasy (the main manufacturers of ody ) whom the Frenchman Etienne de Flacourt at Fort-Dauphin in the seventeenth century took to be Muslim clerics were originally the “priests” (or the “devins guérisseurs,” according to Hubert Deschamps) of the Anteimoro and the Zafindraminia-Antanosy. Subsequently this institution was disseminated throughout nearly the whole of Madagascar. Yet another ingredient was the system of divination known as sikidy , which also spread to other parts of Madagascar, including Imerina and the Sakalava country. These beliefs, symbols, and institutions deeply influenced the people of the west coast (the present-day Sakalava country) and of central Madagascar (Imerina and Betsileo country)

Ancient history · Archaeology · Cult · Divination · Ethnology · Guardian · Institution · Islam · Political science · Politics · Social science · Sociology · Theology · Global Maritime and Colonial Histories · History · Law · Philosophy · Religious studies