She sought reduced economic and political ties with European powers, repelled a French attack on the coastal town of Foulpointe, and took vigorous measures to eradicate the small but growing Malagasy Christian movement initiated under Radama I by members of the London Missionary Society.

Ranavalona made heavy use of the traditional practice of fanompoana (forced labor as tax payment) to complete public works projects and develop an army.

Divisions between traditionalist and pro-European factions at the queen's court created opportunities that European intermediaries leveraged in an attempt to hasten the succession of her son Radama II.

Later academic research recast Ranavalona's actions as those of a queen attempting to expand her empire while protecting Malagasy sovereignty against the encroachment of European cultural and political influence.

Upon Andrianampoinimerina's death in 1810, Radama succeeded his father as king and followed royal custom by executing a number of potential opponents among Ramavo's relatives, an act that may have strained their relationship.

An intelligent and amiable young man, Rakotobe was the first pupil to have studied at the first school established by the London Missionary Society in Antananarivo on the grounds of the royal palace.

[7] These officers hid Ramavo and one of her friends in a safe location, then secured the support of several influential power-brokers, including judges and the keepers of the sampy (royal idols).

[10] Ranavalona's 33-year reign was characterized by her effort to strengthen the domestic authority of the Kingdom of Imerina over subjugated provinces and preserve the political and cultural sovereignty of Madagascar.

[11] Putting an end to most foreign trade relationships, the queen pursued a policy of self-reliance, made possible through frequent use of the long-standing tradition of fanompoana—forced labor in lieu of tax payments in money or goods.

Ranavalona continued the wars of expansion conducted by her predecessor, Radama I, in an effort to extend her realm over the entire island, and imposed strict punishments on those who were judged as having acted in opposition to her will.

The residence was made entirely from wood and bore most of the features of a traditional home of the Merina andriana (aristocratic class), including a central pillar (andry) to support the roof.

Both viewed foreigners with ambivalence, establishing close personal relationships and drawing upon their expertise while enforcing restrictions on their activities to avert destabilizing changes to existing cultural and political systems.

In addition, both contributed to the further development of a complex political bureaucracy that enabled the Merina court to govern remote provinces across an island larger than metropolitan France.

These talismans were believed to embody and channel the supernatural powers of the kingship and had played a major role in the spiritual life of the Merina people since at least the 16th century reign of Ralambo.

The conservative faction conspired to reduce Andriamahaja's progressive influence over the queen, and in September 1830 they managed to persuade her while highly intoxicated to sign his death warrant for charges of witchcraft and treason.

Rainiharo gained initial access to the court through his father, Andriantsilavonandriana, a hova (commoner) who had exceptionally been accorded the privilege of joining King Andrianampoinimerina's inner circle of noble advisers.

Due in part to her lack of experience in public speaking and politics, Ranavalona preferred to direct and inform her subordinates through letters that she dictated to missionary-educated court scribes.

[22] According to 19th-century Malagasy historian Raombana, in the eyes of the greater populace, the tangena ordeal was believed to represent a sort of celestial justice in which the public placed their unquestioning faith, even to the point of accepting a verdict of guilt in a case of innocence as a just but unknowable divine mystery.

Beginning in December 1820,[23] LMS missionaries established workshops in Antananarivo to teach brick-making, European carpentry and other practical skills, and developed a network of public schools where numeracy and English were taught alongside literacy using portions of the Malagasy language Bible.

[28] Within a year, hundreds of Malagasies were baptized;[29] these converts were drawn from all social classes, including slaves, commoners, respected elders, court officials and even sampy guardians, who were considered the bulwarks of traditional culture.

[35] During this time, several Christians each year were charged with witchcraft and exiled or made to undergo the tangena ordeal,[35] and Ranavalona requested the departure of three missionaries, retaining only those whose particular technical skills she viewed as valuable to the state.

[38] The last two remaining missionaries chose to continue teaching practical skills in the hope that the restrictions might loosen, but one year later, after receiving indirect information that the government desired their departure, they closed the LMS mission and left Madagascar.

[11] Pursuant to the 26 February decree, those who possessed a Bible, worshiped in congregation or continued to profess adherence to Christianity were fined, jailed, manacled, subjected to trial by ordeal, or executed.

One consequence of the termination of the Anglo-Merina friendship treaty was an end to the delivery of modern weaponry, which rendered the queen vulnerable to designs against her from foreign powers and pockets of local resistance.

[46] Having failed to gain the backing of a European state power to place Radama on the throne and bring the treaty into effect, Lambert decided to instigate a coup d'état independently.

[45] After the plot's discovery, the Europeans were largely confined to their houses on the palace grounds and prohibited from receiving visitors, until an order was issued to immediately and permanently quit the queen's territory in late July.

During her funeral, a spark accidentally ignited a nearby barrel of gunpowder destined for use in the ceremony, causing an explosion and fire that killed a number of bystanders and destroyed three historic royal residences in the Nanjakana section of the compound where the event was held.

[50] In 1897, French colonial authorities disinterred and moved the queen's body and the remains of other Merina sovereigns to the tombs at the Rova of Antananarivo in an attempt to desanctify Ambohimanga.

[9][54] Although Ranavalona has traditionally been depicted as a cruel and xenophobic tyrant, in more recent historical analyses she is commonly viewed as an early traditionalist and nationalist who refused to tolerate foreign occupation of her kingdom.

The majority, regardless of their feelings toward her domestic policies, consider her a remarkable figure in Malagasy history and commend her strength as a ruler in a period of tension with European powers.