Malagasy mythology is rooted inoral history and has been transmitted bystorytelling (angano, "story"), notably the Andriambahoaka epic, including theIbonia cycle. At least 6% ofMadagascar are adherents of the religion, which is known asFomba Gasy, and surveys show it is likely at least half practice some aspects of it. Adherence to Fomba Gasy is high amongst theSakalava people (up to 80%), as they are reluctant to convert to faiths of foreign origin.[1]
Traditionalmythology in Madagascar tells of acreator deity referred to asZanahary, and the division ofHeaven andEarth between Zanahary and his son,Andrianerinerina, a rebellioushero and frequent theme of their worship as the son of God,[2] or between Zanahary and earth deities such asRatovantany whichcrafted human bodies from clay; in these myths Zanahary gave life to humans, and their souls return to him on the sky or on the sun while their bodies return to the earth deities.[3] In contrast to Andrianerinerina, the wordAndriamanitra (theMerina term for "Fragrant Lord") is used to refer torevered ancestors.[4] Malagasy cultures were generallypolytheistic, and worshiped a variety of entities that straddled the line between god and revered ancestor.[5][6]
Ancestors are generally viewed as a benevolent force in the life of the living, but among some Malagasy it is believed that the spirits of ancestors may becomeangatra (ghosts of the dead) if they are ignored or abused.[7] Angatra are believed to haunt their own graves and bring disease and misfortune to those living who offended them. A particular type of angatra is thekinoly: beings which look like people but have red eyes and long fingernails and disembowel living people.[7]
Rituals such as thefamadihana—rewrapping the bodies of the dead every 5–10 years in freshlamba (handmade cloth)—are believed by some to preventkinoly due to the traditional association of the lamba withhasina, the mystical and sacred life force.[7] Beliefs relating to the powers and activities of the ancestors vary greatly from community to community within Madagascar.
The declarations or actions of ancestors are often the source offady (taboos) that shape the social life of Malagasy communities.[citation needed] Across Madagascar,lemurs are often revered and protected by fady. In all of the origin myths of theIndri (inBetsimisaraka dialect: Babakoto), there is some connection of the lemur with humanity, usually through common ancestry. There are numerous accounts of the origin of theIndri in particular, but all characterizelemurs as sacred, and not to be hunted or harmed.
Malagasy mythology portrays apygmy-like people called theVazimba as the original inhabitants. Some Malagasy believe that these original inhabitants still live in the deepest recesses of the forest. In certain communities (and particularly in the Highlands), the practice ofveneration of the dead can extend back to veneration of the Vazimba as the most ancient of ancestors. The kings of some Malagasy tribes claim a blood kinship to the Vazimba, including theMerina dynasty that eventually ruled over all of Madagascar. The Merina claim Vazimba ancestry through the royal line's founder, KingAndriamanelo, whose mother, QueenRafohy, was of the Vazimba.
