KABARY MALAGASY PDF

Jump to: navigation , search Kabary is a traditional form of Malagasy public speech, often conducted as a call-and-response dialogue, including rich use of metaphors and proverbs. Kabary was originally used at public gatherings in a pre-literate era and throughout the Imerina Kingdom. The practice was suppressed during the French colonisation but reemerged in political circles following independence. Still today, kabary is an integral part of the Malagasy culture and society. Kabary and its less formalised counterpart resaka can include poetry and musical performances. When used in politics, kabary and resaka can mediate change and help facilitate a democratic process.

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Tonga izahay tsy hamendrofendro na handatsa-dranomaso, fa tonga hitondra ny teny fampiononana. Mafy tokoa izay fahoriana midona aminareo izao satria folaka andry niankinana, toro vato fandiavana ny ankohonana, ary potraka fefy mpanohan-drivotra ny fianakaviana.

Koa irinay izany teny izany, tompoko, ho balisama hanasitrana ny fery, ho lamba hamaoka ny ranomaso ka hitondra fiononana tanteraka ho anareo. Koa mahaiza mionona tompoko. Vangiana : Eny tompoko, mafy tokoa izao fahoriana mihatra aminay izao ka mila tsy ho zaka fa olombelona moa, nefa izao fanontronanareo manao tongotra miara-mamindra sy tanana miara-mandray ary fo miara mitempo aminay izao, dia manamaivana ny fahoriana tokoa. Maivana ny fahoriana noho ny fanontronanareo.

Kely dia kely ny vitanay nefa manantena izahay fa tsy hijery tarehim-bola ianareo fa ny tarehim-pihavanana izay efa nampifamatotra antsika no jerenareo. Kely indrindra tompoko fa ny fo manolotra no mameno azy. Koa mahereza, tompoko. Ny teny mamy avy aminareo dia toy ny fanilo manazava ny haizim-pitom-pahoriana; ka na manonja aza ny fahoriana dia maivana izany noho ny fampaherezana nataonareo, na mafaitra aza ny alahelo dia mamy aminay kosa ny teny fampanantenana nambaranareo.

Mamerina ny fisaorana, tompoko. Ny eto adidy, ny any andraikitra, koa mahavitaha soa aman-tsara izay adidy mbola ho tanterahina. Misaotra tompoko.

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Kabary famangiana

Tonga izahay tsy hamendrofendro na handatsa-dranomaso, fa tonga hitondra ny teny fampiononana. Mafy tokoa izay fahoriana midona aminareo izao satria folaka andry niankinana, toro vato fandiavana ny ankohonana, ary potraka fefy mpanohan-drivotra ny fianakaviana. Koa irinay izany teny izany, tompoko, ho balisama hanasitrana ny fery, ho lamba hamaoka ny ranomaso ka hitondra fiononana tanteraka ho anareo. Koa mahaiza mionona tompoko. Vangiana : Eny tompoko, mafy tokoa izao fahoriana mihatra aminay izao ka mila tsy ho zaka fa olombelona moa, nefa izao fanontronanareo manao tongotra miara-mamindra sy tanana miara-mandray ary fo miara mitempo aminay izao, dia manamaivana ny fahoriana tokoa. Maivana ny fahoriana noho ny fanontronanareo. Kely dia kely ny vitanay nefa manantena izahay fa tsy hijery tarehim-bola ianareo fa ny tarehim-pihavanana izay efa nampifamatotra antsika no jerenareo.

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Le Kabary: l’éternel discours traditionnel Malagasy

It is associated primarily with the Merina people of Madagascar. The Ibonia , an epic poem related for centuries in different versions across Madagascar, reflects the value placed on the linguistic skills celebrated in the hainteny tradition, and offers insight into the diverse mythologies and beliefs of traditional Malagasy communities. The French writer Jean Paulhan , who stayed in Madagascar from to , made an intensive study of the hainteny and published a book of translations in Both of these two oral traditions remain integral parts of Malagasy daily life, where they are pronounced at such events as weddings, funerals, births and famadihana and constitute an essential component of hiragasy performances. They may also include angano folktales and fables , tantara historical narratives or ankamantatra riddles. While the exact number of existing ohabolana is unknown, the largest published collection includes over 6, of them relating to all aspects of life and particularly the human condition. Their form persists unchanged from ancient times even when grammar and syntax of contemporary speech have since evolved because, as Fox notes, altering an ohabolana would constitute disregard for the venerated ancestors who are their originators.

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