People are interested in the Andriana's story, but there aren't enough books to read about it. The teaching of history in schools was also rather superficial. For me, for example, it wasn't the history lessons at school that made me love the Andriana's tale, but rather the walks with my father, during which he would point out places and provide brief explanations. I never read the Tale of the Andriana (always respected: a collection compiled by François Callet (1822-1885), a Jesuit priest who traveled through many regions of Imerina during sixty years (August 1864 - May 1883), my father, as far as I know, yet it is surprising that this ancient tale, which I believe was compiled from the ancestors who knew it (my paternal grandfather was among those who founded the Protestant Church in Ambohidratrimo in the 19th century), contradicts some accounts recorded in the Tale of the Andriana.
Among the valuable aspects of social life, like that of the Ancestors, is this ability to remember oral traditions. Before the 19th century, there was no writing except for sorabe among the Antemoro. As for Imerina, Raombana was the first Malagasy (we did not yet call ourselves Malagasy, but rather the collection of ethnic groups before the reign of Ranavalona I's mother) to allow writing. He did so in English because of fear that it might displease the Queen and the Great Ones.
The Tale of the Andriana, contrary to what is often believed, does not provide a platform for the leaders of the 19th century, especially the descendants of Rabodonandriantompo (among the Andriana) and the Northern descendants of Rainiharo (among the Hova): Alain Delivré explains that only a few (forty or sixty copies) were included in the Tale of the Andriana because Prime Minister Rainilaiarivony was not pleased with the revelation of the past. It is possible, but it is unknown to Ranavalona II and Rainilaiarivony what is contained within the Tale of the Andriana.
I note that not everything written in the Tale of the Andriana should be taken literally. There is an excellent "doctoral thesis" made by Alain Delivré in Paris in 1968: no one has yet completed a more careful reading of the Tale of the Andriana than this, which has become a reference work, and can be cited under the title "Interprétation d'une tradition orale".
Beyond the many written research works that have been exchanged since the Malagasy Academy again questioned the Tale of the Andriana, there are scientific findings (archaeology, linguistics, genetics) that cannot be ignored: it is difficult to still believe the claim that it is a "hidden story" when science has verified all the facts. The close relationship between the Malagasy language and the Bantu languages of Southeast Asia in Indonesia (Dahl, Adelaar), the growth of rice cultivated by humans at Tritrivakely-Vakinankaratra (600 years after J.C.) and at Kavitaha-Itasy (8th century) (Burney), the routes and history of plants before the 16th century (Beaujard)...
Who were the people who killed and ate the animals, according to Carbon 14 dating 10,500 years ago (Wright, Rasoamiaramanana, Hansford), found at the site forming the Ihazofotsy river near Isalo and named by archaeologists "Christmas River", a distant relative who does not share DNA with us, descendants of 66 women (only), believed to have arrived here 1200-1500 years ago, and mother of the 30 million inhabitants today?
These are only fragments. The Story of the Ancestors is not yet complete. There is still much to be revealed by future generations and the course of life.
Nasolo-Valiavo Andriamihaja