Ambemarivo

Ambemarivo (암베마리쁘 ), known officially as the People's Federation of Ambemarivo (쁘화윰방인이 암베마리쁘 Vahoa-iomban̈iny Ambemarivo; pronounced: ; : 譾溪人民聯邦), is an in the Western Ocean, approximately 400 kilometers (250 miles) off the coast of East Matobo. The country is a of twenty-eight  provinces (省邦 faritany), which are further divided into districts (郡 koan̈) and communes (市鎮 ty-drany). Ambemarivo is also known for its unique cabinet, elected by the  : Fari-kidinike. The diaspora of Ambemarivo, albeit negligible in size, is of the most ubiquitous in the world and is united by the supranational Ambemarivese Expatriate Company.

The archaeological evidence of the may date up to 10,000 years ago. Human settlement of Ambemarivo definitely occurred between 350 BC and 550 CE by, arriving on from Nagara Dipa. These were then joined around the 9th century by Tsongtikese and Matobwe migrants crossing the Matobwe Channel. Other Vanhu and Haegyean groups continued to settle on Ambemarivo over time, each one making lasting contributions to Ambemarivese cultural life until eventually being assimilated to the more dominant Haegyean tribes. also manifested itself in the adoration of Zanahary (資天 Jacheon), a supreme.

Until mid-11th century, the island of Ambemarivo composed of an assortment of shifting sociopolitical agreements between or. After a dispute with his clan, noble Andriantsimitoviaminiombiasiana Sitraka proclaimed himself Mpanjaka (獨君主 "The Sovereign One") and subjugated his village range with an army in 1072. He founded the Kingdom of Ombiasy with modern-day Ankabary as his capital. He began annexing lands west and north; whenever he would defeat a or kingdom, he essentially disturbed the previous leadership's  (their sacred status of authority) by appointing his own dynastic governor instead. In expectation of his return to the central highland, the remainder eastern and south peoples quickly assembled into three alliances behind three major kingdoms: Iankazobe, Vatotsikoa, and Zafiboina. By the mid-12th century, only the Vatotsikoa kingdom had endured the Ombiasy's onslaught, mostly due to its employing of yeBondo mercenaries. The Ombiasy kingdom suffered from internal strife later that century, which concluded with Governor Andriarialifitojohery (of ) usurping the Ombiasy throne, proclaiming the Mpanekena Kingdom, and reinitiating the conquest of Vatotsikoa. In 1228 CE, the last Vatotsikoa town was subdued and the island was officially unified.

The mid-to-late 13th century saw various reforms in governance, including more executive powers to regional governors and the founding of the Ny Ambina Famotopotorana ( lit. 'The Inquisition Guard'; 调查衛), a royal tasked with surveying  and authorized to overrule judicial proceedings in the face of. This force subsequently effected peace unto the island, thwarting a total of thirteen conspirations against the kingdom in its lifetime. The Kingdom was thence better capable of organizing its economic activities, and negotiated long-term beneficial trade routes with settlements in Matobo, Tsongtiko, northern, and Malu'i at its peak. Starting in the late 15th century, many trade routes to Ambemarivo were discontinued and Ambemarivese commerce was crippled, as Vạn Xuân influence spread southwards and resulted in the sealing of better deals with Southern Jungju. The incremental hoarding of resources in Vạn Xuân (among other Sinjuan ) translated in a cycle of dependence for Ambemarivo, as formerly affordable goods were sold back to the Kingdom at.

Despite the severe financial losses, significant advancements were brought to Ambemarivo due to prolonged contact with Sinju. In 1506, the Sangha of Ambemarivo was founded in Antalaha for the promotion of, and the and way of life. The, formerly an unwritten language, first adopted in 1531 by decree of Queen Tsiomekovonjisoa II, who along with Monk Phạm Thanh Hưng authored the Hova Dictionary the next year. Most importantly, Emperor Trần Nghệ Tông struck a deal with the Queen Tsiomekovonjisoa II that permitted free entry to Sinjuan settlers, provided they pay taxes to the Ambemarivese state. Among the consequent influx of settlers were also emigrants from Meull, Mincang, and Hokan, who inevitably disturbed the Kingdom's of  ("nobles"),  ("commoners"), and  ("slaves"). The vazaha ("foreigners") quickly climbed up the (essentially equating the andriana and becoming state advisors), to the extent that Ambemarivo was widely considered a "veiled " in the Sinjuan world.

In the beginning of the 18th century, an from Fusen presented an ultimatum to the Kingdom, to concede its throne to an imperially appointed , or face a. This sparked the Khê Nông Resistance, in which the Ambemarivese joined forces with the vazaha and clashed against the Fusenese. It concluded in 1712, with the encriclement of the royal palace leading to surrender and the of the island. However, when Fusen discovered a large within the Antrematsingy  in 1784, two years after Jeongmi had secured control over Namju, rivalries between the two empires reignited and culminated in the 1794 Boshin War. Ambemarivo was annexed by Jeongmi, and then transferred to the Namju Federation in 1811 after constitutional amendments.

Under Namjuan control, Ambemarivo acted primarily as a pedestal in with the Zadwabi Empire in the Treaty of Vohimarina. The Gimpo Canal (nowadays Volamendrenirano) was additionally built to lead the route to mainland Namju, wherein many Ambemarivese were impelled to relocate, as part of Namju's auxiliary role to the industrialization in Sinju. The Workers' Party Ambemarivo became most resonant during the Great Depression (1925-1930), and would actively push for independence up until the start of Eulhae. In 1944, Ambemarivo was granted independence, on the terms that the Nationalists instead lead a provisional republic. The island successfully industrialized with Matobwe and Namjan investments and assets, but suffered from political disunity. In 1961, the republic was overthrown in the socialist Dead Road Uprising.

Ever since, Ambemarivo is considered a alongside Tsongtiko by outside observers, due to it being a crucial  stronghold of socialist thought in Miju for OSDMA, on which it depends for funding and equipment. It is also a member of the Congress of Nations, the International Communalist Forum, and the All-Miju Conference. Some rudimentary commerce is provided by the proximate Matobo, Namju and Malu'i, but foreign relations are tense due to ideological differences (and the historic "Atomic Fright"), and admitted espionage. Ambemarivo's amounts to two-thirds (⅔) of the country's income, with flourishing industries in, tourism, intermodal freight transport, and electronic commerce. Ambemarivo is a ; over ninety percent of its wildlife is found nowhere else in the world. The contemporary state also retains exclusive ownership to several pharmaceutical patents from endemic. The island's diverse ecosystems and unique wildlife are however continuously threatened by the encroachment of the rapidly growing human population and other environmental threats.

Etymology
In the, the island's appellation Ambemarivo ( pronounced: ) literally means "at the expansion of a shallow" or "a place of shallow waters", and its people are referred to as , a of Ambemarivo and olona (人 "person; individual"). A popular legend asserts the name Ambemarivo was first coined by King Fenoarivosata IV during his speech of agreement to an alliance with the Zafiboina Kingdom in the 1130s, and adopted by King Andriarialifitojohery at the island's unification, but this is nowadays disputed by the scientific community. It is likely that the name prevailed independently during that period or that the town Miarinarivo northeast of Ankabary influenced its coinage, as no single for the island appears to have predated it. The leading theory is that prior to its consolidatory era, Ambemarivo was simply named Nosy "island" or Ny Nosy "the island".

In the 16th century, merchants from Vạn Xuân, knowledgeable in Ambemarivese, popularized the name 譾溪 Khê Nông ("shallow stream") for the island, which was in turn rendered as Jeongye in, Senkei in , and Jianqi in. In the 1928—1939 period, Ambemarivo was given a longform name: 譾溪共和國 Kon̈voakoky Ambemarivo ("Republic of Ambemarivo"). This was thereafter changed to represent its current and socialist ideology:  譾溪人民聯邦 Vahoa-iomban̈iny Ambemarivo (" of Ambemarivo").

Geography
⠀⠀⠀Main articles: and  At 25,711 km2 (9,927 sq mi), Ambemarivo is one of Tiandi's, lying mostly between latitudes and , and longitudes  and. The nearest mainland states are Tsongtiko and Matobo, both located to the west.

The prehistoric breakup of the supercontinent seperated the Ambemarivo–Nduri–Namju landmass from the Miju–Cheongju landmass around 135 million years ago. Ambemarivo later split from Namju about 88 million years ago, allowing plants and animals on the island to evolve in relative isolation. Along the length of the eastern coast runs a narrow and steep containing much of the island's remaining tropical.

To the west of this ridge lies a in the center of the island ranging in altitude from 750 to 1,500 m (2,460 to 4,920 ft) above sea level. These, traditionally the homeland of the and the location of their historic capital at Ankabary, are the most densely populated part of the island and are characterized by terraced, rice-growing valleys lying between grassy hills and patches of the  that formerly covered the highland region. To the west of the highlands, the increasingly arid terrain gradually slopes down to the Matobwe Channel and along the coast.

Ambemarivo's highest peaks rise from three prominent highland : 2,876 m (9,436 ft) in the, followed by Fiandrosona 2,658 m (8,720 ft) in the  and Fitiajavona 2,643 m (8,671 ft) in the  Massif. The Volamendrenirano is a chain of natural and connected by canals built by the Namjans just inland from the northernmost tip and running parallel to the western coast for some 600 km (370 mi).

The western and southern sides, which lie in the of the central highlands, are home to, , and. Due to their lower population densities, Ambemarivo's dry deciduous forests have been better preserved than the eastern rain forests or the original woodlands of the central plateau. The western coast features many protected harbors, but is a major problem caused by  from the high levels of inland  carried by rivers crossing the broad western plains.

Climate
⠀⠀⠀Main article: 

The combination of southeastern and northwestern  produces a hot rainy season (November–April) called maham-taona with frequently destructive, and a relatively cooler dry season (May–October) called fanalan-taona. Rain clouds originating over the Western Ocean discharge much of their moisture over the island's eastern coast; the heavy precipitation supports the area's ecosystem. The central highlands are both drier and cooler while the west is drier still, and a prevails in the southwest and southern interior of the island.

cause damage to infrastructure and local economies as well as loss of life. In 1994, Cyclone Hanseong became the strongest cyclone ever recorded to hit Ambemarivo. The storm killed 172 people, left 214,260 homeless and caused more than 圓250 million in damage.

Ecology
⠀⠀⠀Main articles: Wildlife of Ambemarivo, Flora of Ambemarivo, Fauna of Ambemarivo,, ⠀⠀⠀, and List of World Heritage Sites in Ambemarivo

As a result of the island's long isolation from neighboring continents, Ambemarivo is home to various plants and animals found nowhere else on Tiandi. Approximately 90 percent of all plant and animal species found in Ambemarivo are. This distinctive ecology has led some ecologists to refer to Ambemarivo as the "eighth continent" and classify it as a biodiversity hotspot. More than 80 percent of Ambemarivo's 14,883 plant species are found nowhere else in the world, including five plant families. The family 多肉谫屬 , composed of four genera and 11 species, is limited to the of southwestern Ambemarivo. Four-fifths of the world's 肥腳谫屬  species are endemic to the island. Three-fourths of Ambemarivo's 860 蘭草 species are found here alone, as are six of the world's nine 猴麵包樹  (natively: bontòna) species. The island is home to around 170 palm species, three times as many as on all of mainland Miju; 165 of them are endemic. Many native plant species are used as herbal remedies for a variety of afflictions. The drugs 硫酸長春碱 and 長春新鹼  are namely "myrtle bases" (香桃木生物鹼 ), used to treat  and, and other cancers via , and are derived from the. The, known locally as ravinala and endemic to the eastern rain forests.

Like its flora, Ambemarivo's fauna is diverse and exhibits a high rate of endemism. Lemurs have been characterized as "Ambemarivo's flagship mammal species" by the Federal Department of Home Affairs. In the absence of monkeys and other competitors, these have adapted to a wide range of habitats and diversified into numerous species. As of 2012, there were officially, 39 of which were described by zoologists between 2000 and 2008. They are almost all classified as rare, vulnerable, or endangered. At least 17 species of lemur have become extinct since humans arrived on Ambemarivo, all of which were larger than the surviving lemur species.

A number of other mammals, including the cat-like fosa, are endemic to Ambemarivo. Over 300 species of birds have been recorded on the island, of which over 60 percent (including four families and 42 genera) are endemic. The few families and genera of that have reached Ambemarivo have diversified into more than 260 species, with over 90 percent of these being endemic (including one endemic family). The island is home to two-thirds of the world's species, including the 變色龍未谫屬  (one of the smallest known species), and researchers have proposed that Ambemarivo may well be the origin of all chameleons.

Endemic fish of Ambemarivo include two families, 15 genera and over 100 species, primarily inhabiting the island's freshwater lakes and rivers. Although invertebrates remain poorly studied on Ambemarivo, researchers have found high rates of endemism among the known species. All 651 species of terrestrial snail are endemic, as are a majority of the island's butterflies,, , spiders and dragonflies.

Environmental issues
⠀⠀⠀Main articles: and  Ambemarivo's varied fauna and flora are endangered by human activity. Since the arrival of humans around 10,000 years ago, Ambemarivo has lost more than 90 percent of its original forest. This forest loss is largely fueled by tavy-tavy (literally "lardy [fire]"), a traditional agricultural practice imported to Ambemarivo by the. Ambemarivese farmers embrace and perpetuate the practice not only for its practical benefits as an agricultural technique, but for its cultural associations with prosperity, health, and venerated customs (known as fomba). As human population density rose on the island, deforestation accelerated beginning around 1,400 years ago. By the 16th century, the central highlands had been largely cleared of their original forests. More recent contributors to the loss of forest cover include the growth in cattle herd size since their introduction around 1,000 years ago, a continued reliance on charcoal as a fuel for cooking, and the increased prominence of, and  as  over the past century. According to a conservative estimate, about 40 percent of the island's original forest cover was lost from the 1850s to 1900, with a thinning of remaining forest areas by 80 percent. Prior to the 2002 constitution, wildlife conservation was also challenged by the, which has since been strictly prohibited. Invasive species have likewise been introduced by human populations. Following the 2008 discovery of the in Ambemarivo, a relative of a toad species that had severely harmed wildlife in Basanreserian Wonju since the 1630s, researchers warned the toad could "wreak havoc on the country's unique fauna". Habitat destruction and hunting have threatened many of Ambemarivo's endemic species or driven them to extinction. The island's, a family of endemic giant , became extinct in the 17th century or earlier, most probably because of human hunting of adult birds and poaching of their large eggs for food. A Chirwol 2012 assessment found that the exploitation of natural resources since 2009 has had dire consequences for the island's wildlife: 90 percent of lemur species were found to be threatened with extinction, the highest proportion of any mammalian group. Of these, 23 species were classified as critically endangered. By contrast, a previous study in 2008 had found only 38 percent of lemur species were at risk of extinction.

Whereas these advancements are nowadays externally observed by the Congress of Nations Environment Programme and other, the government of Ambemarivo has repeatedly rejected co-operation with either the CoN or other organizations in tackling these issues. In order to satiate global outcries, the Ambemarivese Consulate announced in 2003 the Preservation Edict, an initiative to more than triple the island's to over 10,000 km2 (6,213 sq mi) or about 50 percent of Ambemarivo's land surface. As of 2011, areas protected by the state included five Strict Nature Reserves (fitaiza henjana), 21 Wildlife Reserves (fitaiza noho biby dia) and 21 National Parks (kon̈an-tany). In 2007, six of the national parks were declared a joint World Heritage Site under the name. These parks are Marojejy, Masoala, Ranomafy, Zahamena, Andohahela and Andrin̈kitra.

Early period
Archaeological finds such as cut marks on bones found in the northwest and stone tools in the northeast indicate that Ambemarivo was plausibly first visited by foragers around 10,000 BCE, based on grooves found on elephant bird bones left by humans. However, a counterstudy concluded that human-made marks date to 1200 BCE at the earliest, in which the previously mentioned bone damage may have been made by scavengers, ground movements or cuts from the excavation process. These groups immigrated into the island at 350 BCE the latest, oftentimes as The exact prehistory of Ambemarivo is still under rigorous research. In either case, these dates make Ambemarivo of the last landmasses on Tiandi to be settled by humans. Oral histories from the kingdoms of Ambemarivo mention a distinct, closely related to the  of modern-day Nagara Dipa, but whose tales have been. They immigrated to the island at 350 BCE the earliest and 500 CE the latest, in multiple successive waves. The (literally "the ridiculed ones"), or euphemistically the Tompon-tany ("land masters"), were allegedly a, with many similarities to the mythical  of Samanohuwa, but this has yet to be attested. They settled all across the island, in the north and the highlands (vazimba antety "~ of the soil"), along rivers and lakes (vazimba andrano "~ of the water"), and within the Antrematsin̈y badlands (vazimba tsin̈y "~ of the "). These distinctions are only relevant in their formative however; the antety buried their dead on lofty hills, the andrano submerged them in sacred bodies of water, the tsin̈y designated tombs in caves. Superficially and in all other areas, their customs were the same and some have survived to this day. The notion that the color signifies, for instance, originates from the Vazimba tribal chieftains' practice of applying fungal. It is also proposed that some of the settled Vazimba were repatriated into their Ma'anyan communities in Nagara Dipa, returning as laborers and slaves taken by and  explorers circa 0-400 CE. This could explain the unusually stable between the  and the. Upon arrival, Vazimba settlers practiced agriculture (tavy-tavy) to clear the coastal rainforests for the cultivation of, , , and other staples. They encountered Ambemarivo's abundance of megafauna firsthand, including giant lemurs, elephant birds, giant fosa and the Ambemarivese riverhorse, which have since become extinct due to hunting and habitat destruction. By 500 CE, they had already begun clearing the forests of the central highlands. A wave of Vanhu-speaking migrants (named Sabalehy "") from southeastern Matobo arrived around 600 CE, who brought the knowledge of with them and  with the Vazimba to form the modern-day. Rodasian traders (named Karàna "the skilled ones") also first reached the island between the 5th and 8th centuries, but never settled in large numbers. These two migrant groups introduced into the island their local varieties of, a type of long-horned humped cattle, which they kept in large. The Vazimba were taught to domesticate them, and they soon them into the Ambemarivese jamòka and consecrated them (perhaps by Rodasian influence); thus killing jamòka was considered , meaning taboo. Irrigated were developed in the central highland Zafiboina Kingdom around the same period, and were extended with terraced paddies throughout the rest of the island a century later.

The Vazimba were completely assimilated into the amalgamation of a common by the 14th century. Two modern-day ethnic minorities ( and ) have partially descended from the Vazimba and continue to lead tribal lives. They are not ethnic groups per se; the Lefabilolehy (literally "magic practicioners") are named so after their healing rituals (bilo) which involve. They engage in (ziva) and  (sikidy), and create masks (tasova) out of human teeth and hair, which are rare customs among Ambemarivese ethnic groups. The Vahorombe are generally identical to the Lefabilolehy, with the exception that they rely exclusively on than  and foraging to sustain themselves. A third group and the only people of Ambemarivo, the  ("those over  waters"), could also have roots in the Vazimba, but only inadequate research has been hitherto conducted.

Consolidation
A period of political and ethnic unification occurred with the Ny Faha Fanamafisiana (literally "The Consolidation Era"; 聯合期), which spanned from the early 9th century until the mid-12th century.

Kingdom of Ambemarivo
The rising intensity of land cultivation and the ever-increasing demand for jamòka pasturage had largely transformed the central highlands from a to grassland by the 14th century.

Structure
Ambemarivo is a   and   republic, wherein the 圍論會 Fari-kidinike, the country's, elects six consuls (or directors) as the joint. The Supreme Consul is the  elected by the Workers' Party Ambemarivo (WPA), which since the island's independence in 1961 has continuously been the  within the Robust Frontline. According to the Constitution, and the right to  is exercised by the government, whereas  is vested in the ministerial cabinet and the legislature. The Supreme Consul (諮詢領袖 Zokimasoivoho) is in reality far more powerful, as they are in direct negotiation with the WPA and its Chairperson, and have typically subordinated their Consulate. The government and legislature dissolve every five (5) years, and are re-elected and.

Security


The Ministry of Federal Security (聯邦安全部 Voasampan'ny Antoka Iomban̈iny; VAI) is the domestic and foreign of Ambemarivo, primarily tasked with maintaining, such as in enforcing dire. Leaked documents indicate that approximately one-fifty (¹⁄₅₀) of the civilian population is, in one way or another, serving the VAI (about 600,000 people as of 2020) in perpetrating. The common public is conscious of the Ministry's efforts and as a result, it almost never openly expresses dissatisfaction with the WPA's rulership, instead preferring to engage in a so-called "culture of silence" (haren-tsaina n̈ina), where complaints are vented in a manner over the internet. Ambemarivo's poor and extensive  network are condemned by its neighbors, and constitute the primary factors as to why Ambemarivo ranks low on global freedom indices. The VAI conducts many unsolicited operations in Matobo (which Ambemarivo considers a "national rival") among other nations, and has been accused of inciting the Leskuswe Bay incidents (2016-2021), presumably by pressuring the People's Liberation Army to release the fallacious statement that sparked the conflict.

Foreign relations
The socialist revolution of 1961 injured Ambemarivo's relations with Matobo and Namju, the two with established commercial interest and committed investments in the provisional republic. Matobo in particular lobbied for sanctions against Ambemarivo within the Congress of Nations, wherewith many former Allied Powers obliged. Founded in 1950, the Organization for Socialist Development and Mutual Assistance (OSDMA) eagerly began involving itself in Ambemarivese politics. To offset Matobo's, Hokan offered to host nuclear warheads in Ambemarivese bases. For three decades, tensions between Matobo and Ambemarivo culminated in the form of the "Atomic Fright", a mutual public sense of fear that a may erupt. The Fright was defused by a change in leadership; Supreme Consul Rakotoseheno Andrianiaina defied Hokan in 1988 and returned its warheads, while also renegotiating foreign policy with Matobo. Rakotoseheno and his successors and reevaluated Ambemarivo's stance and image on a global scale, leading to the resumption of commerce, albeit rudimentary, with Matobo and Namju. Public opinion of the two rival countries has since meliorated.

Conflicts between Matobo and Ambemarivo on an and territorial level have not formally concluded, as exemplified by the Leskuswe Bay incidents (2016-2021), a series of skirmishes involving Tsongtiko and Nduri Island, in which Ambemarivo was occasionally the aggressor. (with Hokanese backing) continue to be an avenue for the two countries to settle disputes, although is nowadays by far the predominant way. The Ambemarivese Academy of Foreign Intelligence (founded 1976) has been praised for its quality by major OSDMA actors, amongst them Yahuimilco.

Since 1962, the governing Workers' Party Ambemarivo (WPA) operates in so-called "solidarity plans" (計劃團結 drafitra firaisan-kina), edicts which serve to formalize the redirection of and creation of temporary offices to operations abroad. In 1987, the first such solidarity plan was publicly disclosed in collaboration with Malu'i, which involved Ambemarivo sending volunteer- to assist in excavations near Fale'umi until 2003, and was generally praised by the international public. The WPA has also demonstrated resolute interest in the affairs of West Yoju, announcing a "decolonization plan" (計劃反對殖民 drafitra setra ny mitansin̈miny) in 1991, which sought to fund promising in the region until its formal conclusion in 2006. Having failed to strengthen the parties as intended, it is sporadically accused as having been a ploy for high-ranking party officials. Presence in West Yoju did not end then however, and is nowadays more concentrated around Talamh Caonach, from where the Ambemarivese state operates a small and imports  (泥炭苔 fompo-tany) for  and fuel.

On 18 Parwol 2005, a new solidarity plan was proclaimed between Hokan, Yahuimilco, and Hachuabsh, permitting travel to Ambemarivo without the issuing of a, and work in Ambemarivo without the issuing of a , effective for all citizens of the countries concerned. It is unclear how many solidarity plans Ambemarivo has undertaken to this day, since a large majority of them are kept among partisan authorities.

Economy


From its founding in 1961 to 1974, socialist Ambemarivo had led a strict. When the five-year plan of 1975-80 failed to overcome, Ambemarivo oversaw a transition into has a market-oriented , which it upholds to this day. Economic reforms, concealed privatization, and the remediation of foreign trade have since boosted the, to the extent that even ideological rivals like Matobo and Namju can safely depend on Ambemarivo for mutually equitable trade. The modern Ambemarivese economy is heavily and betrays a dichotomy, in which the eastern half of the island enjoys more concentrated industry and commerce. The Ambemarivese workforce enjoys a high and is highly productive, with unemployment resting at 2.6% (as of 2018). The country's however continues to be deficient and untreated, lying at -4  per capita (as of 2018).

Other than such as,  and , agriculture amounts to no more than 1% of the national  (GDP). concerns the processing of and  imported from  in Miju and Yoju, and revolves around areas such as,  and ,  and , ,  of ,  and , and. is a prominent industry, but largely unclassified. Ambemarivese unmounted and  are produced by domestic ores to address a. The exportative intersects  and is perhaps the most renowned, as it additionally encompasses a multitude of chemical patents. Despite this diversity in industrial undertakings, the accounts a mere 25.1% of the GDP; the rest entirely occupied by the service sector:, , , and  among others.

Main commercial partners (generally for both export and import) include Haegyean nations, most notably Samanohuwa, Lagaip, Kealakekua, Malu'i, and Hana'ea, but also OSDMA-members accessed from trans-Haegyean trade, such as Yahuimilco, Hachuabsh and Qichwallanqa. Sinjuan markets come second, albethey minuscule and confined to Hokan, Namju and Vạn Xuân. Thirdly, some substantive trade is maintained with Matobo, Wokajoor, Tsongtiko, Mennefer, and Talamh Caonach.

Education
Prior to the 16th century, all education in Ambemarivo was informal and typically served to teach practical skills and, as well as social and cultural values, including respect to ancestors and elders. The Tsombaky Academy (𩮿𧉥書院 Chỏm Bắc thư viện) was the first formal albeit private Sinjuan-style school, established in 1518 in Antalaha by members of the Sangha of Ambemarivo. Its curriculum revolved around the teaching of, Classical Sinjuan history, , and and. Tuition was free, but only the could be admitted. For the Vạn Xuân monks, the academy was a means to perpetuate their influence over Ambemarivo and its trade; academic graduates were welcomed in religious and diplomatic positions. For Queen Tsiomekovonjisoa II, who approved of its construction and subsidiarization across the island, it was a way to improve upon the kingdom's. This meant however, that the was largely illiterate in Cheonjean characters, to which demand only the native Ambemarivese lin̈i-mpampianatra ("exalted [private] tutors") tended. The publication of the Hova Dictionary in 1532 helped this new occupation flourish, while also granting importance to the learning of the fiten'ny tanindrazana ("ancestral language"), which could for the first time be written using Cheonja.

By 1712, when Fusen had taken control of the island, there were over 127 private academies tied to the Sangha and spread all across Ambemarivo. Out of spite for the Vạn Xuân resistance, the Fusenese (國司 kokushi) did not shut down the Sangha schools, but instead outrivalled them with Fusenese  (寺子屋 terakoya), which innovated merely in the teaching of. Because these admitted only Fusenese nationals and ensured positions in civil service and governance, Vạn Xuân officials were completely displaced, and the true purposes of the Sangha academies made futile. Whereas the was a  official language, it was not taught by any institution, but voluntarily learned from imported  books. As a territory of Namju starting from 1811, education in Ambemarivo was ultimately  for the commoners and structured according to the Jeongmian model of education. The occupation of teachers and tutors was formalized in law. The territory's own, known as the Chongcheong (總廳 "Assembly Hall"), directed the construction of new schools and the repurposing of older ones for the masses. In 1821, there were 149 public schools newly constructed. In 1831, there were 285 public schools in total. Public schools only covered two stages of education however: as boton̈-hakiko (普通學校 "general school") for 7-8 years, and  as silopi-hakiko (實業學校 "industrial school") for 2-3 years. was thus confined in private schools named jionmonim-hakiko (專門學校 "technical schools"), which were affordable only to the. For a long time until the start of Eulhae, only private school degrees and (科擧位 koakay) from Ambemarivo were acknowledged in the rest of Namju. In any case, the general curriculum was reformed to cover Jeongmian history, Namjan geography, the Namjan-Jeongmian language, the Ambemarivese language in, and religious studies among others. After coming to power in the mid-20th century, the Workers' Party of Ambemarivo brought the educational system under national control. The indigenous socialist thought has since permeated virtually all school subjects and areas of school life, providing its own narration for historical events and capitalizing on in historical examples. The Ambemarivese Academy of Sciences (譾溪科学院 Ny Andrim-panjakanany Fahalalana Ambemarivo) was founded in 1963, primarily to supervise Ambemarivozation policy (譾溪化 Marivohoa), which was the country's shift of focus to more intensively learning Ambemarivese history and language. That policy, along with the prioritization of highly-specialized vocational education over  and, resulted in a catastrophic illiteracy in. In 1967, a survey led by the Congress of Nations Secretariat concluded that only 11.7% of the Ambemarivese populace could read and understand Cheonja. After the initial successes of collectivization in the 1970s, interest in Sinjuan sciences and humanities was renewed, and the socialist federation founded its first ever universities (大學校 Fianarana vaventy). In the 1980s Cheonja literacy had risen to 86.2%. Universities also partook in with socialist nations in Yeongju. The Tlatocaliztli International University (國際大學校進步) was founded in 1985 as a Yahuimilcan think-tank in Ambemarivo, and the island's first private university.

According to outside observers and tourists, privatization of education has most likely grown ever since and is now better concealed behind a façade of "temporary individual administration" (暫個人管理 hany fiadidy vonjimaika). Whereas the country boasts a 100% literacy rate in both Cheonja and Jeonggeul as of 2018, is on the rise. Since the early 2000s, state-run amboninim-hakiko (補習學校 "supplementary schools") have been erected, charging for preparatory classes to the nationwide  entrance examination, colloquially known as Ambofanadinana (高考 "high test"). Public education is generally assumed to be gradually failing in efficiency; a 2020 study indicated that only 22.7% of the populace choose or can afford to take the supplementary classes, and that those who attend have a 13.8% higher chance of passing the exam. The country's eight most prestigious are conglomerated into the Bontòna League (聯盟猢猻樹 Iommen̈im-bontòna), which are largely reputed to be  and presumed to have been privatized in 1997.

Languages
The Ambemarivese language (譾溪語 jeongye-eo; 떼니 마리쁘 teny marivo) is a branch of the that is native to Ambemarivo. In particular, it derives from the Southwestern, of which the is the closest relative. It is generally the for, and is spoken in various  dialects throughout the island, which are moreover divided into western and eastern dialects in  contrast. The majority of Ambemarivese speakers are in  (a western dialect), which is the . A writing system for Ambemarivese using was first developed by Vạn Xuân missionaries (under Abbot Phạm Thanh Hưng) in 1531 by decree of Queen Tsiomekovonjisoa II. In the next year, a rudimentary Jeongmian-Kinh-Ambemarivese dictionary was published by the Sangha of Ambemarivo.

had become the official language during the colonial period, when Ambemarivo came under the authority of Namju. Cheonja were replaced by a phonetic writing system used to this day. In the constitution of the provisional republic, Ambemarivese was granted official status. Ambemarivo is firmly a Jeongmiphone country, and is widely spoken as a  and a medium for. Ambemarivese is additionally an in OSDMA. (approx. 150,000 speakers), a lesser-known Vanhu endemic to the island, traces its origin linguistically to the  of Matobo, and historically to the Vanhu migrations of the 7th century CE; it was officially recognized in the 2002 constitution.

Prevalent immigrant languages include, , , , and. Since the revitalization of foreign-language learning in the 1970s, Ambemarivese people have largely been multilingual. A 2006 study showed that 99.3% of Ambemarivese citizens claim to speak at least a third foreign language conversationally (the inquiry assumes is the second language), and 37.5% at least four. In the same study, 41% of the reported third languages were Mijuan; the remainder 59% were Sinjuan.

Religion
The government of Ambemarivo conducts no religion census. According to a nationwide survey led by the National Quejin University (Sansiao) in 2013, 65% of Ambemarivese admitted to practicing no religion, and 17% adhered to, closely followed by the indigenous Jacheonism at 14%. Among Phật Giáo practitioners, the is the most prevalent, and its tradition is rooted in the Sangha of Ambemarivo. The religiosity of Ambemarivo is still a matter of academical debate, since the government fervently promoting (世俗主義 sesôkidry) and abstinence from religious affairs interferes with the end results. Theologist Kang Bo-young (2016) argues that those unaffiliated continue to practice customs that are normally associated with Jacheon worship, such as and recurrent  (還布 hoampo), and adherence to some  (禁止 fady). On the contrary, Tizocic Cuahtzon (2016) opines that these customs are by now "suprareligious".

The Vazimba, progenitors to the, were most likely in semblance to other. The worship of the Jacheon (資天 Zanahary, lit. 'Sky-being') is believed to have preponderated polytheism during the "Consolidation Era" ( c. 850-1150 CE), when Ambemarivo was subject to a lot of immigration and miscegenation, especially from. Jacheon is therefore closely compared to Mwari,  Mungu,  uThixo, and  uNkulunkulu among others. However, the mythology surrounding Jacheon was enriched independently, and namely through (識詞 hainteny). In essence, Jacheonism is not but ; minor deities defined by hainteny are acknowledged differently from place to place, but only Jacheon is ever worshipped. Reformations to Jacheonism at the height of the Mpanekena Kingdom (16th century) bestowed new "noble names" to common deities, which for the most part affected (宣告 kabary) instead of the vernacular. These include: 天靈敢 Andriahaikahaika "Noble Bravery" for colloquial Zanahary, 天靈貴 Andriantompo "Noble Lord" for Ratovantany (creator god of earth and clay-born humans), and 天靈瘙 Andrianarihisalo "Noble Isalo Deity" for Arihisalo ( incarnate son of Zanahary). These terms are nowadays censored by the communist party due to their connotation with the former social class, and are almost exclusively encountered in statements of protestation, especially by fundamentalist Jacheonists.

was first brought to the island in the 16th century by Vạn Xuân traders, who established several religious schools along the northern coast. Today, Phật Giáo is fairly syncretic; precedes and postcedes funerary dances, which may also be sermoned by a, and  has become a foundation within the indigenous kabary oratory arts. At home, is practiced by devotees immediately after waking up and before going to sleep. was historically practiced by the Sangha of Ambemarivo, but is now considered outdated. Its Ambemarivese rendition however, 阿彌陀佛 adidrabaty [ə̥diɖʐə̥batʲi], has grown to be an  regardless of religious affiliation. The Ambemarivese government has no official stance on Phật Giáo. In fact, the Liberal Thiền Party (LTP) is a member of the Robust Frontline governing coalition, but its followers are nonetheless been criticized for "applying in socialism" and "reviving the 慢慢 mora-mora" 'slowly-slowly', a carefree philosophy dating back to feudalism (compare to : ).

Architecture


The is unique to Miju, and resembles the architecture of Nagara Dipa, wherefrom the earliest inhabitants of Ambemarivo are said to originate. Ambemarivese constructions are traditionally rectangular and defined by tall, steep, and slightly-horned supported by one internal and mostly cosmetic external stilts or pillars (andry), as well as  (raka). The central house pillar (lohanandry) is considered sacred and anointed with blood upon successful construction. Wooden housing was commonplace until the 15th century, when deforestation in the highlands rendered wood scarce and a luxury for the  aristocrats. Dwellings out of other plant material, which were formerly only prevalent in coastal areas, have since became widespread along the ' lower classes; these comprise and  (riverbanks),  (south), ' and ' thorny succulents (ubiquitous; primarily fencing),  (east),  (north), and  (ubiquitous; especially ' palms). were improvised with, , and buildings and featured trenches (hadivory). In times of war, entryways were sealed from within by the push of an enormous stone disk (vavahady). A vohitra (village council), lapa (vassal household), or rova (royal fort) was erected at the highest point of a settlement. Nobler buildings were distinguished by painted decorations and ornaments, as well as genuine horns for tandro. Outside the settlement's walls were spacious tombs (kibory), whose walls were also decorated and often portrayed the settlement's influential persons and events. Before the adoption of for tombstones, the buried dead were only identified by indigenous  funerary poles, which served to depict the accomplishments of the deceased.

Nowadays, and especially with the rise of Ambemarivese socialism, low-cost has come to dominate the urban layouts of Ambemarivo, which has raised some concerns on the 'vanishing of indigenous architecture'. However, inspirations continue to be taken from rural communities; the vertical sequence of glass panes is characteristic of modern Ambemarivese architecture, and most likely an homage to the vertical architecture of some lapa and rova, like the Rova Alohaboina.

Folklore and folk costume
(識詞 'knowledge of words') is the traditional and  of Ambemarivo. It is inherited from common culture and resembles  . It incorporates angano (fables), tantara (chronicles), kabary (rhetorics), ankamantatra (riddles), and general ohabolana (proverbs; about 6,500 in total). The most famous example of Ambemarivese hainteny is the epic poem , which tells the tale of Anjatoa, a commoner competent in kabary, who outwits nobles to secure a marriage with the princess Andriafidisoa. Ambemarivese poems and proverbs make great use of laconic metaphors, which are considered aspects of even in urbanized areas. The majority of these touch on the human emotions, proper demeanor, conditions of life, and the purpose thereof. Due to long-lasting contact with the Sinjunese world, some Cheonjean (成語 seong-eo) have found their way to the Ambemarivese ohabolana lexicon.

Kabary (宣告 'verdict') was originally a literary sport within the Mpanekena Kingdom. The mpikabary, orator of kabary, was a tasked with memorizing angano and tantara, with which to provide counsel to the king, and improvise ankamantatra and philosophical debates, with which to amuse him. As the mpikabary was present in all royal ceremonies and ' of important figures, the oratory art was eventually passed down to the ' commoners. Nowadays, mpikabary is no longer a title of prestige, but the profession of hosting Jacheonist rites. In the vernacular, someone who is particularly eloquent or has sound arguments may nonetheless be called "tompon'ny kabary" (master of rhetorics). The  (服裝 'garment') is the blanket term for an assortment of Ambemarivese, which were the everyday clothing prior to colonization. These are typically that also optionally cover the chest. In modern rituals, where the lamba remain widely used, these cover a shirt (malabary). Women additionally wrap a lambahoany, a shorter lamba, around the chest as a transport sack or around the back for carrying a baby. The lambahoany features geometric patterns, pastoral scenes, and an ohabolana, much like a Matobwe . Nowadays, the lambahoany is multipurposeful, and can be used as a light blanket, tablecloth, offhand rug, awning, and curtain. The patterns and colors used vary from region to region, and more intricate designs are traditionally associated with higher social status.

Lamba are. To Jacheonists, spiritual power () and fertility (havokarana) are imbued in the lamba. Everyday lamba was made primarily out of plant material (=lamba jiafotsy): leaves,  leaves,, , but also. For formal and ceremonial occasions, and  is used (=lamba-landy). The deceased are, dressed with their lamba-landy, and then wrapped with a that bears their name (圍紅 lambamena; lit. 'red cloth') to be buried at a family grave. Every five to seven years, Jacheonists revisit the grave to wrap the dead with new lamba-landy and lambamena, in a ceremony named 返墓 .

Literary arts
Ambemarivese literature can be traced back to the late 16th century, when the was for the first time extensively taught in. Up until the 20th century, only nobles () and well-off foreigners (vazaha) could afford the tools and time to engage in literary arts. For the most part, early Ambemarivese literature was passive; translations of pivotal Sinjuan works into Ambemarivese, especially those in relation to and, were carried out. The 17th-century edition of the Hova Dictionary pioneered in the compilation of (ohabolana) and few poems (tononkalo) dating back to the Mpanakena Kingdom.

At the time, literature was restricted to  on, with  stories inspired and mostly set in foreign settings, such as Imperial Jeongmi. Ramangafaly Milijaona's "Notes" (隨筆 Sopilo, 1821) are considered the first philosophical indicative of Ambemarivese tradition. Fihavanana ( lit. 'kinship'; practically "solidarity [between relatives]"), Fahamarina ( lit. 'truth'; practically "moral righteousness" or "proper conduct" but also "compromise"), Tsiny ( lit. 'blame'; practically "disgrace") and Hasina ( lit. 'virtue'; practically "sacredness" or "respectability") are among the terms originating from Sopilo (and furthermore from common ohabolana) that have since become fundamental to Ambemarivese discourse. In the same work, these ideas are compared and contrasted to the Sinjuan world and its concept of.

Whereas many Ambemarivese publications of the 17th century were and, as if implicitly attempting to best exhibit Ambemarivese culture to and justify equal significance with Sinjuan (but sometimes also Mijuan) counterparts, the 18th century was defined by "Ambemarivese Imposure", an  that sought to accentuate the 'emotional' and the 'spiritual' over the 'material'. In the field of literature, this translated to the very first proper Ambemarivese novels (set in Ambemarivo and written in Ambemarivese) with great attention to the description—but not explication—of individual sentiments. , and  were notable themes, as they coincided with theoretical developments in  and  abroad. In the field of philosophy, it paved the way for independent, publications.

Music
, also known as hira marivo (approx. 'Ambemarivese chants'), has over time become distinguished in its innovations and creative borrowings from contacting cultures. Hira marivo originally accompanied ceremonies for tromba and rija, but has inevitably grown to comprise kiantsa  and more recently iohen̈y ("" in its two major forms: ' and '). Mainstream Ambemarivese music can therefore be described as and, but with subcultural trends of 搖滾 iògon  and 饒舌 iòsoly.

The oldest documented Ambemarivese instrument is the ', with similarities to the Kendanese ', succeeded by the ' (from Matobwe ') and the . Other traditional instruments include the ' (from Tagolian '), the ' and the  ' ( cf. Thrumbian '), as well as the '  (from mainland Miju). The valiha is today widely regarded as the of Ambemarivo, in that it was favored by the former kingdom's nobles and  for the longest time, and has also contributed to the belief that long fingernails are a sign of nobility and otherwise. A notable innovation of the 16th century was the ' ( cf. 'lokan̈a-bazaha' "foreign lokan̈a" for '; 'jejy' for Matobwe '), plausibly inspired by Mijuan counterparts like ' and . During Namjan rule, the ' (sopon̈y in the ) was patented in Ankabary under influence from native lokan̈a and foreign ', and proliferated shortly to the rest of Miju.

The invention of the  in mid-20th century Jeongmi coincided with the rise of a (colloquially known as haren-tsaina mosaviny rongony "culture of  witchcraft") in Ambemarivo. From 1970 to roughly 1985, prominent artists of the and  genres actively incited the common people to defy  and the socialist state, in favor of living  and tending to, whose crops would popularly include. Hapseonggi was extensively used in Ambemarivese (迷幻音樂 mihwan eumak), to the point that the instrument was effectively characteristic of the subculture. Psychedelic music was promptly banned (along with hapseonggi, although by then artists knew how to illegally make-shift them) and designated fikorosy ("") by the state. Agricultural co-ops were cracked down, and many psychedelic artists were persecuted and, until the genre naturally died out in the late 20th century. The oppression of psychedelic musicians received international attention and inspired the awakening of similar psychedelic movements in Miju and beyond. Their persecution is to this day considered a political taboo (fady jon̈drinjika) to discuss, although the 21st-century Ambemarivese administrations have been more forgiving. Psychedelic music is now taught in university music degrees, and its history is displayed in the Museum for Psychedelic Arts (founded 2008).

Sports
Throughout the Iankazobe Kingdom's rule, the art of  (從順; lit. 'docility') was cultivated, a type of involving long-range punches (mitso) and downward-slanting punches (van̈ofary), hooks (mandraoky), and uppercuts (van̈omioriky), while also permitting kicking maneuvers (daka) in retreat. The martial art was embraced by the later Mpanakena Kingdom, which formalized tournaments (fihaikana morain̈y) between villages and cities of different. Morain̈y fighters, also known as kidabolahy ( lit. 'teenager boys') or fangarolahy ( lit. 'white-cattle boys'), were traditionally male and ranged from 10 to 35 years old. In the event, they were spectated by magnafo (approx. 'followers'), typically co-villagers and relatives, which chanted spiritual tromba and teny faneva. The modern, standardized morain̈y (谫跤 jeongyo or 谫跤標準 jeongyo pyojun) is unisex, exclusively for adults, and regulated by the International Association for Jeongyo (IAJ) with headquarters in Antalaha. Jeongyo nonetheless retains the freestylism, and consequently many fighting techniques from Jeongmian  have been passed down to jeongyo, most notably yeogsudo (ridge hand) and sanmaggi (mountain block).

In the prime of the Mpanakena Kingdom, as morain̈y was growingly becoming a rustic sport,  (步優; lit. 'excellent step') was invented by  as a response. In essence, diaman̈a revolved around, which morain̈y conversely avoided. Reverse kicks (tompadaka, cf. bitchagi "reverse round kick" in ) and other elegant (albeit non-conventional) techniques are commonplace in diaman̈a, and with the consent of both fighters (the diaman̈alahy), a variety of weapons may be used. Regional varieties of weapon-assisted martial arts, such as the Samanohuwan ' and the Matobwe ', were therefore instrumental to the development of diaman̈a. Still, it is not to be confused with colonial ' or ', from which it has borrowed little due to its purist nature. The sport was never lethal, but many epic poems (rija) dramatize it so, with disputes between nobles allegedly being settled in diaman̈a duels. While it is no longer professionally practiced or regulated, diaman̈a is to this day played between prestigious university clubs.