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Madagascar and Africa III.The Anteimoro: A Theocracy in Southeastern Madagascar
Published online by Cambridge University Press: 22 January 2009
Extract
The Anteimoro, last of the overseas migrants to settle in Madagascar, conclude the essential formation of the Malagasy people. From genealogies and early European accounts, it is estimated that two initial contingents of the Anteimoro reached Madagascar around 1490 and settled at Matitana by 1512. The last and final one arrived by 1540. As a group, the Anteimoro were able to impose their own political and social structure on the tompontany of Matitana. Through intermarriage, the Anteimoro adopted the Malagasy language while moving toward endogamy to preserve their distinct identity as well as aristocratic position.
Alone in Madagascar, the Anteimoro developed a scribal tradition, manifested in countless Arabico-Malagasy Sora-bé manuscripts. One appears to antedate the 1600s, most were composed in the nineteenth century, but some are undoubtedly copies of earlier Sora-bé. An old Anteimoro vocabulary reveals a much higher percentage of Arabic words than are found today. While Islam is now extremely diluted among them, due to the complete isolation of the Anteimoro, there is no doubt that they were once zealotic Muslims.
The problem of their origin, explored by Grandidier, Ferrand and Julien, has been suspended between Arabia and the Swahili coast. Neither can be accepted. At least one genealogy shows a ‘pause’ of ten generations between the great ancestor of the Anteimoro in Madagascar and the last descendant of a line that had fled from Arabia. While there is no plausible alternative for this ‘pause’ other than Africa, the Swahili coast must be discounted in the absence of any architecture among the Anteimoro and of Swahili loan-words, phonemes and calligraphy. Attempts to see the etymon of Anteimoro (phon. temūrū) as Malagasy or as Swahili ‘Mahūrū’ (slaves) are also unsatisfactory. Imperfect as it may be, partial evidence points to Temur, a people of eastern or southern Ethiopia who vanished locally in the fifteenth century. It is also suggested that there were connexions with the Qadiriyya tarika, which Anteirnoro religious specialists sought to extend into Madagascar without success.
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References
1 Various spellings have appeared in print besides the prevalent Anteimoro, namely Antaimoro, Antaimorona and Anteimahuri. The prefix Ant and the infix I mean simply ‘people of’ in Malagasy. Morona stands for ‘coast’ in Malagasy (Antaimorona = people of the coast). Flacourt mentions Imours in 1661 but this does not accord with anything concerning the Anteimoro. Rather, early European accounts mention them as Matitanais or Matitanais, from the river Matitana (mati = dead + tana = hand, so named because the river dried up in one area), centre of early Anteimoro settlement. There is no connexion between Imours and ‘Moors’, while the morona and mahuri etymologies remain unsatisfactory. For a discussion of mahuri, see note 84 below and text.
2 Gaudebout, Cf. P., and Vernier, E., ‘Notes sur une campagne de fouilles à Vohémar’, Bulletin de l'Académie Malgache, XXIV (1941), 91–114.Google Scholar
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5 It is impossible to estimate how many exist in various public and private libraries, but there must be more than 100. As recently as 1965 the Sora-bé were still turning up in such divergent places as Stavanger, Norway, and Ambositra, a Betsileo township in central Madagascar. Professor Faublée is currently translating those from Ambositra. It is believed that the Vatican and several German archives harbour an undetermined number of the Sora-bé as well. The Académie Malgache has a fine collection.
6 Acquired probably between 1600 and 1650, as it contains an interlinear Latin translation of the period. Jacquet, Cf. E., ‘Mélanges malays, javanais et polynésiens’, Journal Asiatique, 1st series, XII, no. 3 (1833), 100;Google ScholarFerrand, G., ‘L'Elément Arabe et Souahili en Malgache ancien et moderne’, JA, 2nd series, II, no. 3 (1903), 451–2Google Scholar and note and his ‘Texte Arabico-Malgache du XVIe siècle’, Notices et extraits des Mss. de la Bibliothèque Nationale (Paris), XXXVIII, no. 2 (1906), 450–576.Google Scholar
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10 The most important of these are the Arabic calendas with impressive impact on agriculture and astrology; the open assembly or kabary, a major political institution; and the art of divination (sikidy), which intersects virtually every aspect of human activity. Dahle, Cf. L., ‘Sikidy and Vintana’, Antananarivo Annual, III (1886–1888), 218–34, 315–27, 457–67;Google ScholarFerrand, G., ‘Note sur le calendrier Malgache et le Fandruana’, Revue des Etudes Ethnographiques et Sociologiques (1908), 93–105, 160–4, or Extract, 1–33;Google ScholarJulien, G., Institutions politiques et sociales de Madagascar, 2 vol. (Paris, 1908–1909).Google Scholar The ombiassa also influenced certain specific institutions in at least three Malagasy societies, but these are not discussed here.
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15 A colonial decree of June 1896 abolished slavery in Madagascar and was implemented by Gen. Gallieni before 1905. This eliminated the andevo (slaves) among the Anteimoro without altering, however, the rest of their structure. A manuscript report, entitled ‘Anteimorona of Vohipeno’ (1915), 1–4 (Archives of the Académie Malgache), reveals that the Anteony and Antalaotra were still regarded as ‘rulers’.
16 The Zafirambo or ‘Afferambous’ are mentioned between 1668 and 1670 as ‘inhabitants of high Matitana’ in two French documents drafted at Fort-Dauphin (Archives Nationales, Paris, Section Outre-Mer, Correspondence Madascar, carton I, items 16–17, 25). Professor Hubert Deschamps places the flight of Rambo about the sixteenth century, Histoire de Madagascar (1961), 110.
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