Imerina

Imerina

 

a state in Madagascar from the 14th to the early 19th century.

Imerina arose on the central plateau, the most economically developed region of the island. Ethnically, the population was made up of the Merina, one of the groups of the Malagasy. In the late 16th century, during the reign of King Ralambo (c. 1575–1610), the state unified the entire central plateau. Under his son Andrianjaka (ruled approximately 1610–30), the capital of Imerina, Analamanga (“blue woods”), was founded; soon after, it was named Antananarivo. Feudal relations had formed i n Imerina by the 17th century. Terraced irrigated farming (rice was the main crop), handicrafts, and trade attained a high level of development. Under King Andriamasinavaluna (c. 1667–87), Imerina was a centralized feudal state. After his death, a period of discord and civil wars began, and the state disintegrated into independent principalities. Its reunification occurred as a result of persistent wars, which began the unification of all the lands of the island under King Andrianampoinimerina (1787–1810). Under Radama I (ruled 1810–28), the state received the name of the Malagasy Kingdom or the Kingdom of Madagascar.

References in periodicals archive ?
The moments and places which are explored in successive chapters move from the centre in Antananarivo (the modern-day capital of Madagascar), through the encounter with members of the London Missionary Society and their understandings of landscape amongst other things from a background in early nineteenth-century Cardiganshire, to the situation as it obtained on the southern frontier of Imerina as it was drawn into the nineteenth-century state.
It traces the Imerina, forest depletion (1790-1861), science illustration and the normalizing of fauna in nineteenth-century Madagascar, merging customary law and national land legislation, land rights and alien plants in dryland Madagascar, parenting through boom and bust in northern Malagasy mining towns, nature/culture dualism of mining engagements, land acquisition Madagascar, and political crisis.
His book provoked considerable public controversy in Imerina, and received negative reviews from intellectuals such as Louis Michel [4] and Maurice Bloch, [5] who followed earlier authors, including Alfred and Guillaume Grandidier [6] and Raymond Decary, [2] who alluded to, but summarily rejected, the alleged tradition of funereal cannibalism among the Merina.
14] It was also noted in Madagascar during the imperial campaigns of Ranavalona I of Imerina in the period 1829-1853, both among the Taisaka on the southeast littoral of the island, and the Ikongo of the southeast plateau who ate Merina captives during a prolonged siege of their hilltop fortress.
Yet other authors saw in the bright colours evidence of the influence of British artisans who worked in Imerina from 1820.
While official Vezo discourse constructs jaoloka as "lazy," a good many were migrants to the area who couldn't rely on the labor of kin to help them build houses; and in central Imerina men followed their spouses when the women had access to more land.
See for example Rita Astuti, People of the Sea: Identity and Descent Among the Vezo of Madagascar (Cambridge, UK, 1995); Sophie Blanchy, "Femmes et Residence Familiale: Quelques notes sur les regles, les faits contemporains et l'ideologie en Imerina," in Sarah Fee, ed.
He realised that the eighteenth-century Malagasy kingdom of Imerina could be considered as an example of pristine state formation, protected in its highland fastness from external influences by its inhospitable coastal zones.
The traditions recorded in the Tantaran' Ny Andriana come from the centre of the old fanjakana of Imerina and were remembered with a view to reproducing, maintaining and interpreting the social structures of the mid 19th century (Larson 1992).
This area would also be termed Imerina; Central Imerina refers to the Merina core of the fanjakana (see FIGURES 1 & 2).
Similarly, in Imerina (the dominant kingdom in the highlands) soil was considered to have sacred properties and, though it belonged to the king, even he could not build his house out of it.
In Imerina stone came to have a legitimatory purpose in inaugurating and underwriting the establishment of state power in the 18th century.