Hainteny

Hainteny, pronounced [hajnˈteɲ] and meaning "knowledge of words" in Malagasy, is a traditional form of oral poetry and literature from Madagascar, marked by its dense use of metaphor. It is most closely tied to the Merina people. Its reliance on metaphor and allusion draws comparisons to the Malay pantun; scholar Fox has proposed that the Merina likely carried a Malayo-Polynesian poetic tradition with them when they settled the island. The epic poem Ibonia, which has been told in various versions across Madagascar for centuries, reflects the high value placed on the linguistic skill central to hainteny, and it also provides insight into the diverse mythologies and beliefs of traditional Malagasy communities.

The earliest known printed collection of hainteny was published by missionaries in the early 19th century, not by royal decree. The first significant collection attributed to a Merina ruler came later, under Queen Ranavalona II. French writer Jean Paulhan, who lived in Madagascar from 1908 to 1910, studied the form intensively and published a book of translations in 1913. Hainteny often incorporates ohabolana (proverbs) and kabary (public discourse).

Both of these oral traditions remain vital in daily Malagasy life, used at events such as weddings, funerals, births, and famadihana (the turning of the bones ceremony), and they are a key part of hiragasy performances. Hainteny may also include angano (folktales and fables), tantara (historical narratives), or ankamantatra (riddles). These various oral traditions were advanced in the 1900s by artists like Jean Joseph Rabearivelo, often called Africa's first modern poet, and Elie Rajaonarison, a leading figure in the new wave of Malagasy poetry.

Ohabolana

The word "proverb" only weakly captures the meaning of ohabolana, which are concise expressions of the Malagasy philosophical worldview. The exact number of ohabolana is unknown, but the largest published collection contains over 6,500, covering all aspects of life, especially the human condition. Fox has described them as forming "a universal philosophy of life that transcends its Malagasy context." They are not owned by any one class but are available to anyone who finds a fitting use for them in a given situation.