Opening speech of the Rwandan Heritage Foundation
by Vivence Kalitanyi, the Founder and Chairperson. Cape Town, June 16, 2013
Honourable Director of Institute for the Healing of the Memories, Father Michael Lapsely,
Honourable Director of Human Rights Media Centre, Miss Shirley Gunn,
Officials from Cape Peninsula University of Technology, represented by Dr. Virimai Mugobo,
Representative of the Burundian Community in Cape Town, Mr Gilbert Nindora,
Representative of Rwandan Community in Cape Town, Mr Salim Bavugamenshi,
Representatives of various NGOs/NPOs,
Distinguished Guests,
Fellow Rwandans,
Ladies and gentlemen,
Good afternoon.
It gives me an honour and privilege to stand here at this particular moment in time, to speak to you about this historic organisation called the “Rwandan Heritage Foundation”, which aims to bring us together in an attempt to find solutions to some of the socio-cultural problems that face us. It has been said that “two heads are better than one” and that “knowledge is power only when it is applied”.
Wise words in the form of idioms such as these and many more are found in all cultures and contain deep messages which highlight the importance of their meanings, and in this particular instance, we are reminded of the role of fellowship. My second proverb refers to the importance of sharing knowledge as a foundation for a collective upliftment.
Furthermore, proverbs or idioms reflect the inner reasoning of a group of people belonging to the same community and describe their values as well as their culture, which is a paramount component of their history. A people’s history, being a series of events that have marked their living –some positive, others negative- are all their characteristics and they should help them to discover each other, understand each other, and allow them to work together.
Identity documents, as well as the passports, are not the only indicators of who the individual is, and proof of that is that almost every Rwandan seating here now, did not have either their identity document or passport when they arrived here, but we came to discover and know each other through our socio-cultural and historical settings. It is this identity that this Foundation seeks to preserve through the learning of our history and culture while it introduces us to the vital notion of social cohesion.
The idea of forming this social organisation goes back as far as 2003, a year after I resumed my studies at the University of the Western Cape, and few months after I started working at the same institution. Technological advancements have allowed me to stay in touch with many of my fellow Rwandans wherever they are in the world, and have given me access to the information, thereby giving me a golden opportunity to know more about our home country. Being grateful about this, and acknowledging the need for sharing the knowledge, my desire to create an organisation of this kind has then been fostered.
Furthermore, my regular interaction and involvement in socio-cultural and traditional ceremonies in our community, coupled with popular demand from many members of this community, have strengthened my idea of forming this organisation. I therefore wish to express my sincere gratitude to all of you for your messages of support when you informally heard that I was preparing the formation of this organisation, and I shall undoubtedly be grateful to all the people that have responded to my invitation to discuss and confirm with me whether the project was viable and worthwhile.
Today, my compatriots and I have called upon you to officially announce the opening of the “Rwandan Heritage Foundation” which aims at becoming a wonderful forum for our mutual enrichment, specifically with regards to the knowledge of our history, culture and social cohesion.
History is the study of the past. It is based on both primary and secondary sources that help to explore and understand what, when, and how event(s) happened.
On occasion such as this one, we should repeatedly utter its importance over and all over again. Its gurus have observed that history repeats itself hence it serves as a wonderful tool to shape the future. History helps people to understand the dynamics of their past in all its spheres; social, cultural, economical and political. In RHF, we believe that the discovering of our history will help to understand where we come from, where we are today, and where we are heading or which future we should seek to live in. Our future is the future of the past; therefore we need a good knowledge and decent appreciation of it.
Our aim on history is to create broad-base of knowledge of Rwandan history for all our compatriots, being in Rwanda or outside, young or old. Though the tendency of many politicians is to distort the history for their personal gain, we however acknowledge the fact that “history creates itself” and Rwandan history has also created itself and continue to do so thereby raising the need to keep abreast with its developments.
Rwandan Heritage Foundation will strive to safeguard our culture among Rwandans of all categories. Culture as people’s way of life is of vital importance as it binds them together, while protects them from being undomesticated. Culture distinguishes people from others, and it should advocate the best possible way of a peaceful cohabitation in the society. It is therefore important that cultures invest in their children, with expectations and recognition that tomorrow’s adults are the products of their childhood. Culture is built on our daily routines and activities in our families and kinsmen, and all these validate the position of the family as central to socialisation that can promote social successes.
Rwandan culture is a rich component of our history, and is resumed in the rites of marriage, worshiping, beliefs, dances, storytelling, mourning, mutual aid, etc. The Rwandan Heritage Foundation believes that culture is associated with the whole being of an individual, and thereby vows to keep it going among Rwandans, even if they do not reside on Rwandan soil.
Social cohesion is a concept which aims to ensure that all citizens, without any discrimination are on an equal footing, and have access to fundamental social and economic rights. It is about how people unite and work together towards a common goal, and more importantly it comes down to recognizing people’s common humanity in meaningful ways, which involves meeting the basic human needs, cultivating the culture of tolerance, mutual respect, family and friendships.
The ideals of social cohesion are the most imperative if a Nation is to succeed socially, economically, culturally and political. Let me reiterate the words of Honourable Roberto Ridolfi, the European Union Ambassador in Kampala that “You can have economic growth but to sustain it and deliver to every citizen, you need respect of rule of law, very strong institutions, and good democratic process”. Social cohesion can only be built and sustained if people have good ethics. The issue of ethics has been lacking in our Rwandan society since the times immemorial. Rwandan society has been fragmented rather than being cohesive, hence the occurrence of troubles of all kinds.
Rwandan Heritage Foundation strongly believes that it is time to revitalise our ethics in order to create a harmonious and coherent society. If we all stand and acquire attributes of social cohesion, we will all become knowledgeable about important fundamental pillars of good cohabitation such as diversity, inclusivity, respect and values. In Rwandan’s case, knowledge of social cohesion will surely contribute to the eradication of that rocky relationship between the different groups and denominations in order for it to become a place where God truly sleeps, after spending his day somewhere else (Imana yirirwa ahandi igataha i Rwanda). This is our Heritage to live by, and to leave to our future generations.
Long live Rwanda our mother land; long live our history, and culture,
Let us stand together as Rwandans and fight for our unity.
Thank you!
News & Events
IJAMBO RIFUNGURA KU MUGARAGARO “FONDASIYO UMURAGE NYARWANDA”. CAPE TOWN, 16 KAMENA 2013.
Banyarwanda banyarwandakazi muteraniye muri iki cyumba, Banyafurika y’Epfo ndetse n’abandi banyamahanga, mbasuhuje mu ndamukanyo y’iwacu mu Kinyarwanda ngira nti “Mwiriwe kandi Mugire Amahoro!”
Muri aka kanya mumpaye ngo mbagezeho amavu n’amavuko y’umuryango wacu “Fondasiyo Umurage Nyarwanda” nteruye ngira nti “Ubwenge budasangiwe burabora”, kandi ngo “Utaganiye na se ntamenya icyo sekuru yasize avuze”. Imvugo nk’izi ndetse n’izindi nyinshi dufite mu Kinyarwanda, zitwibutsa byinshi kandi byiza, ariko cyane cyane kwishyira hamwe ngo duhuze ibitekerezo, imbaraga n’ubushake hagamijwe gushaka umuti w’ibibazo byinshi abantu bahura na byo.
Byongeye kandi, imvugo nk’izi zumvikanwaho n’abasangiye kandi bahuriye ku rurimi, ni ikimenyetso gikomeye cy’umuco uranga abo bantu maze kikanababera uburyo bwo kumenyana, kwishyira hamwe cyangwa se kwitandukanya n’abandi iyo bibaye ngombwa. Ibimenyetso bigaragaza umuntu rero si irangamuntu gusa, cyangwa se urupapuro rw’inzira (passport), kuko nka twe abanyarwanda aho turi hirya no hino ku isi, nzi neza ko abenshi tudafite amarangamuntu cyangwa se izo mpapuro z’inzira byerekana ko turi abanyarwanda. Twahujwe kandi tumenyana kubera ko tuvuga ururimi rumwe, ndetse tukaba tunahurira ku migenzo n’imiziririzo byaranze abakurambere bacu kandi natwe dushaka gukomeza.
Kuri uyu musi rero, njye na bagenzi banjye mubona aha imbere yanyu, twabahamagariye ngo tubamurikire ku mugarago umuryango wanyu, ari nawo wacu twise “Fondasiyo Umurage Nyarwanda” (Rwandan Heritage Foundation), umuryango tugomba gutega ho byinshi kandi byiza, kuko uzadufasha kumenya neza abo turi bo, icyadufasha gukomeza kuguma abo turi bo, aho tuva, n’impamvu yatuzanye hano, ndetse tukanarushaho kumenya no kumva neza uko gutahiriza umugozi umwe bituma abantu babana neza birinda icyabatera imvururu maze bose bagatera imbere. Mu mvugo itaziguye rero, uyu muryango ugamije kudufasha guhugurana mu mateka yacu, mu muco wacu ndetse n’itahirizamugozumwe.
Amateka ni ubumenyi bw’ibyabaye cyangwa byakozwe mu gihe cyahise, bireba ikiremwamuntu, umuntu ku giti cye, cyangwa societe akomokamo. Amateka atugeraho hifashishijwe imicukumburire n’imyumvire y’ibyo bikorwa byabaye cyangwa se hifashishijwe ibimenyetso byaba iby'umwimerere, ibyakozwe, ibyanditswe cyangwa byavuzwe n'abantu kugirango turusheho kumva neza uruhererekane rw'impinduka z'ibihe barimo kandi bagerageze kwitegura ibihe bizaza.
Kumenya amateka bifite akamaro ku bariho, kuko utazi aho aturuka adashobora kumenya aho ageze n’aho ajya. Bityo rero, niba uzi amateka, kandi ukemera akamaro kayo, biguha uburyo bwo kumenya guhitamo imyitwarire iboneye, maze ukabera umusemburo abato kuri wowe ndetse n’abandi bazavuka.
Amateka y'u Rwanda by'umwihariko azadufasha gusesengura no kumva neza intandaro y'ibibazo by'urudaca (cyangwa umunezero) Abanyarwanda baciyemo kandi bahoramo byaba ibishingiye ku mitegekere, ku bukungu no ku mibanire y'abantu kugirango hashakwe ingamba zo kubikemura (cyangwa kubibumbatira).
Akamaro k’amateka ni akahe?
Munyemerere ngire nti si muri aka kanya mumpaye k’iminota mike cyane, nshobora kuvugamo akamaro k’amateka. Abahanga mu bumenyi bwayo, bavuze ko yisubiramo, bityo rero, na njye kuyavuga ngo nyumvikanishe byansaba gusubiramo (kandi koko ngo inkuru iryoha isubiwemo) nyamara kandi igihe kitabinyemerera.
Mu magambo make kandi avunaguye, njye mvuga ko amateka ari igikoresho cyagombye gutuma ejo hazaza harushaho kuba heza, kuko yagombye kutubera isomo yaba meza cyangwa se yaba mabi. Twibuke kandi ko amateka yikora adakorwa n’abantu nk’aho ari inkono yo gutekamo, umupira wo gukina, cyangwa ikirahuri cyo kunywesha amazi. Amateka aranga kandi akavuga imibereho y’abantu runaka, bityo abazavuka bakazayifashisha bamenya uko abo bakomokaho babayeho, bahanganye n’ibihe maze bagaheraho babashima iyo bakoze byiza, cyangwa se bakabagaya iyo bakoze bibi, ariko cyane cyane biyemeza gufata inzira inyuranye n’iyo abababanjirije banyuzemo ngo bya bibi bitazongera bikihereza inkungugu.
Aha rero byumvikane na none ko amateka ari igipimo cy’ubushobozi ndetse n’ubutwari byaranze abantu mu bihe byahise bityo amasomo dukuramo tukayubakiraho ngo turusheho gushaka ejo hazaza harushijeho kuba heza, kandi hatandukanye n’ahashize.
Amateka y’u Rwanda
Birakomeye cyane kuvuga ku mateka y’u Rwanda, cyane cyane ku bintu bimwe na bimwe birebana n’amateka ya politike, kuko abayoboye U Rwanda, kenshi na kenshi bashatse ko bitamenyekana, cyangwa se babihinduye kubera inyungu zabo bwite za politike. Nyamara nk’uko nabivuze haruguru, amateka ubwayo arikora, kandi intego yacu ni iyo kuyamenyekanisha ndetse no kuyanenga nta kubogamira ku ruhande urwo ari rwo rwose.
Amateka yacu kandi nk’abanyarwanda yaranzwe n’imvururu, isubiranamo ry’amoko ndetse no kwicana bishingiye ku moko. By’umwihariko kandi, yaranzwe no kubeshya, kubeshyana, kwikubira no gukandamizanya. Uku ni ukuri kwamabye ubusa kandi kutajegajega, kukaba kwagombye kumenyekana no kwemerwa uko kuri.
Icyo RHF igamije ku birebana n’amateka yacu
Amateka yacu ni wo musaraba wacu, kandi buri munyarwanda arawikoreye kuko buri wese yayabayemo, kandi ayarimo. Ku mateka mabi yaranze U Rwanda, umuryango Fondasiyo Umurage Nyarwanda, urifuza ko ako kahise kuzuye umwanda twagasiga kandi kagahora inyuma nk’ikoti, ntikazongere kugaragara imbere yacu, kandi ariko ibyiza byo mu mateka yacu bikatubera urumuri rw’imitimanama yacu, maze tukubaka umutamenwa w’ubworoherane, urukundo n’ubwubahane hagati ya bene Kanyarwanda byo nkingi y’amahoro arambye. Inshingano yacu rero izaba iyo kugaragaza ibibi mu mateka byazonze societe nyarwanda, maze twigishe kubyirinda, ndetse no kugaragaza ibyiza byo gukomeza ngo biteze imbere umuryango w’abanyarwanda.
Umuco:
Mu magambo make, umuco in uburyo abantu babaho. Umuco ni ihuriro riranga imibereho y’ abantu ya buri munsi kandi ukaba uburyo abantu bafite icyo bahuliyeho, cyaba ighugu, akarere cyangwa se ubwoko, babaho kandi babana hagati yabo. Ndetse ni n’ uko abo bantu babona ibintu. Umuco rero ni isangano ry’ ibikorwa by’ igihe cyahise, ibikorwa by’ ubu ndetse n’ibizakorwa mu gihe kizaza. Muri make, umuco ni imitekerereze, imigenzereze , imyifatire yihariye y’ abantu aba n’ aba, byaba mu mibereho isanzwe, mu kwidagadura, iyobokamana n’ ibindi. Ugaragarira kandi mu mateka no mu bindi birangamuco, nk’ inzibutso, ahantu nteramatsiko nk’ amatongo, ibisigazwa by’ abakurambere, ibikoresho byabo n’ ibindi.
Akamaro k’umuco
Umuco ni kimwe mu bimenyetso bikomeye biranga abantu bafite icyo bahuriyeho. Iyo abantu bavuga ururimi rumwe, cyangwa se bakora imihango ituma babaho mu buryo bumwe, icyo gihe baba bahuje umuco, maze bakarushaho kwegerana. Umuco ugaragarira mu buryo bwo kwambara, kuvuga, gukemura ibibazo, gusangira, kuyobora imihango, n’ibindi byinshi.
Umuco kandi utuma abantu bataba ibihindugembe. Igihindugembe ni umuntu utagira umurongo agenderaho, kubera ko nta muco n’umwe yatojwe kandi ngo awukuriremo maze umubere umuyoboro w’ubuzima. Akenshi na kenshi, abantu bakuriye mu bihugu batavukamo nibo bafite ingorane zo guhura n’icyo kibazo, ibi bikaba bintera kwibaza niba bamwe muri twe, ndetse cyane cyane abana bacu badakura berekera iriya nzira.
Umuco kandi utuma abantu batahiriza umugozi umwe kuko baba bumva bahuje gutekereza, gukora ndetse no kumva ibintu kimwe. Umuco utuma umuntu amenya uwo ari we ndetse akamenyana n’abandi bawuhuje, bigatuma kandi abantu batabaho mu kajagali. Umuco urangwa n’ibyo abenegihugu bagaragaza, ibyo batekereza, ibyo bakunda, ibyo banga, ibyo bazirikana n’ ibyo bafataho urugero. Umuco urangwa kandi n’ uko abantu berekana uko bateye, bikaboneka mu migenzo ,imiziro n’ imiziririzo, imihango, iyobokamana, ubuhanzi n’ ibindi. Umuco wambika abantu impuzu imwe.
Umuco Nyarwanda
Umuco nyarwanda ugizwe n’ imihango, imigenzo, imiziro ndetse n’ imiziririzo, ubuvanganzo n’ ibindi. Iwacu mu Kinyarwanda, umuco ni wo ntango yo kubaho muri societe kuko ukwigisha uko ubana n’abandi, ibyo ugomba gukora n’ibyo utagomba gukora kuko ngo umuryango utaziririza urazima. Mu Rwanda rwo hambere habagaho imihango yerekeranye no gusiza ikibanza, kwambaza Imana, gusaba umugeni, kuva ku kiriri k’umubyeyi no kumuhemba, gusohora umwana ndetse no kumwita izina, kubaga itungo, n’indi myinshi. Habaho n’imiziririzo kandi nko kutemerera umwishywa guca ikoma mu rutoki rwa nyirarume ngo rudacika, kutanywa amata mu minsi uri kurya inyama, ndetse n’ibindi n’ibindi abantu bagomba kujya bicara bagasuzuma maze bakiyemeza kubikomeza, kubivugurura cyangwa kubireka burundu.
Umuco Nyarwanda kandi ni wo utuma umunyarwanda yirinda guhemukira undi, akirinda kumwambura, kumugambanira ndetse no kumunegura cyangwa kumusebya. Umuco nyarwanda kandi ukubuza kurira undi munyarwanda ku nzira, bivuga ngo wirinda ubwikunde.
Icyo RHF igamije ku muco nyarwanda
Icyo Fondasiyo Umurage Nyarwanda igamije ku muco nyarwanda, ni ukumvikanisha akamaro kawo, no gushishikariza abanyarwanda aho bari hose, cyane cyane abari hanze y’u Rwanda gukora ibishoboka byose bagakomera ku muco wabo kuko ari yo rangamuntu yabo ya mbere. Fondasiyo Umurage Nyarwanda izatubera urubuga duhuriraho, tujya impaka ku muco wacu, dusesengura ibiwugize, dushungura ibyiza maze twereke abadukomokaho uko umunyarwanda uboneye akwiye kwitwara. Nta shiti kandi ibi tuzabigeraho, twese nidushyira imbaraga zacu hamwe nk’abitsamuye maze ejo hazaza h’abanyarwanda hazabe ari ah’abanyarwanda bacyereye mu muco.
ITAHIRIZAMUGOZUMWE:
Itahirizamugozumwe ni ijambo nakoresheje nk’inyito igenekereje y’agatsiko k’amagambo “Social cohesion” mu Cyongereza, cyangwa se “Cohesion sociale” mu Gifaransa. Itahirizamugozumwe ni uburyo abantu badahuje ubwoko, badahuje amabara, badahuje imico, badahuje amadini ndetse wenda n’igihugu bagomba kubana mu bwubahane, no mu bwuzuzanye, hirinzwe imyitwarire mibi yabangamira imibereho y’undi bityo bikabyara imvururu. Ni byiza ko abantu bemera ko ibibatandukanya ari byo bike ku bibahuza, cyane cyane iyo basangiye igihugu. Ni byiza ko abantu bumva ko ibyiza igihugu kigezeho byagombye kwishimirwa na bose kuko biba bizabagirira akamaro bose, kandi ko ibyago igihugu kigize bikanagira ingaruka kuri buri wese.
Itahirizamugozumwe rero ni ngombwa ko ryigishwa ngo abantu bamenye ikiri kiza kuri societe barimo, n’ikiri kibi gishobora kubyara ingaruka, maze bakirinde.
Akamaro k’itahirizamugozumwe
Mu Kinyarwanda tugira tuti abagiye inama Imana irabasanga, kandi ngo umunani ujya inama, uruta ijana rirasana. Itahirizamugozumwe rero ryigisha abantu kuba uriya munani, maze ibyo batekereje byose, ibyo bakoze byose bikaba bigamije inyungu z’ uriya munani aho kuba inyungu z’umuntu ku giti cye. Byakunze kugaragara ko akenshi na kenshi, abantu benshi bagera ku nyungu zabo bifashishije abandi cyangwa se bahemukiye abandi, kandi wenda bibwira ko abo bahemukira batabibona. Ahari itahirizamugozumwe rero, imyitwarire nk’iyo ntiharangwa, kuko abantu baba barigishijwe ubupfura.
Ahari itahirizamugozumwe, ntiharangwa inda nini cyangwa inda ndende, ntiharangwa ukwikubira no kwigwizaho ubutunzi, ahubwo harangwa no kureshya kw’abantu, gufashanya no gutezanya imbere.
Itahirizamugozumwe nyarwanda
Amateka y’u Rwanda atwereka ko igihugu cyacu cyaranzwe n’imvururu, umwiryane, ubusumbane ndetse n’isubiranamo ry’amoko. Ibi byose ni ibimenyetso bitwereka ko itahirizamugozumwe ritigeze ryigishwa ngo ribeho mu Rwanda. Iyo witegereje neza kandi usanga no kugera uyu munsi amasomo y’itahirizamugozumwe atabaho mu Rwanda, bigatuma umuntu yakwibaza niba ibihe bitari byiza twanyuzemo hari amasomo y’ingirakamaro byatwigishije.
Tutadashatse kuba imbata z’amateka mabi rero, twagombye kumva ko igihe kigeze ngo twiyambure umwambaro mubi w’ubugome n’ubuhemu, ubwikunde n’ubwikubire, amatiku n’amatiriganya ari byo bizirana n’itahirizamugozumwe. Ni ngombwa ko twiga, kandi tugashyira mu bikorwa imigenzo ituganisha hamwe mu gushaka kubaka umuryango w’abantu uzira amakemwa n’amakimbirane. Dukeneye ingamba zirinda umunyarwanda uwo ari we wese, maze imigambi n’inyigisho z’ivangurakoko zaba zigishwa mu ngo zimwe na zimwe z’abanyarwanda zikabura isoko ubwo ari ko twitegurira ejo hazaza heza.
Icyo RHF igamije ku itahirizamugozumwe
Iyi Fondsiyo rero izakoresha uburyo bwose bushoboka ngo ifashe kumvisha abantu muri rusange, ndetse n’abanyarwanda by’umwihariko akamaro ko kwirinda ubwikunde, ahubwo yigishe gutekereza bishimangira ubumwe, ndetse no kwitwara ku buryo butabangamiye abandi.
Sinshidikanya ko ikibazo cyo kutamenya amateka yacu, umuco wacu ndetse n’uko abantu bagombye kubana muri rusange, byose tutabiganiraho mu biganiro byacu bya buri munsi, aho duhurira hose, kandi koko ugasanga buri wese ahangayikishijwe n’icyo kibazo. Nyamara ariko, benshi muri twe ibyo tuganiye birangiria aho, tukazongera kubitekerezaho ari uko twongeye guhura.
Abandi nabo ariko bakomeje kujya bambaza niba nta cyakorwa ngo ibyo bamwe muri twe bazi bashobore kubisangira n’abandi, maze bizakomeze bibe uruhererekane ku buvivi n’ubuvivure. Hiyongereryo kandi no kwanga ko ibyo tuganira bikomeza kuba amasigaracyicaro, maze njye na bagenzi banjye twiyemeza gushyiraho iyi Fondasiyo ngo itubere isahani twese uko duteraniye aha dusangiriramo ifunguro ry’amateka yacu adatekanye, twiyongeza umuco wacu urangwa n’ubucurere, maze twikuze itahirizamugozumwe, rituzigishe umugozi ukomeye twese twibone turi bene kanyarwanda.
Iyi Fondsiyo kandi izafasha mu gukemura ikibazo gikomereye ababyeyi mu gusobanurira abana babo impamvu turi muri Afrika y’Epfo nyamara tukaba tutarai Abanyafurikayepfo, kubera ahanini kutumvikana ku rurimi hagati y’abana n’ababyeyi. Abana bazasobanukirwa naho ababyeyi bahugukirwe na byinshi mu by’iwacu bityo ibiganiro hagati y’impande zombi birusheho kunoga.
Nzi neza ko umubaji w’imitima atayiringanije, kandi nemera ko buri wese afite inshingano zo gushaka inyungu ze ku giti cye n’ iz’umuryango we mbere y’ibindi byose, ariko kandi ni ngombwa ko tunibuka ko umuryango mugari wacu wa kanyarwanda ukeneye umusanzu wacu twese ngo ejo tuzarusheho kugira ibihe birushijeho kuba byiza, tuzi neza abo turi bo, aho tujya kandi tugendera mu nzira twese tubona ko nta we isigaza inyuma. Urubuga rero ni uru, kandi n’umwanya ni uyu.
Ng’uyu Umurage wacu banyarwanda banyarwandakazi, amateka yacu, umuco wacu, bidufashe gushakisha gutahirizumugozumwe.
Harakabaho U Rwanda n’amateka yarwo, harakabaho U Rwanda n’umuco warwo harakabaho abanyarwanda bibumbye.
Murakoze Imana ibarinde.
Uwashinze Fondasiyo Umurage Nyarwanda,
Vivence Kayiranga Kalitanyi.
Kwizihiza imyaka 51 u Rwanda rusubiranye Ubwigenge bwarwo.
Banyarwanda, Banyarwandakazi, nshuti za Fondasiyo Umurage Nyarwanda, mbasuhuje mbifuriza amahoro, n’umunsi mwiza twibukaho Ubwigenge bw’igihgu cyacu –Rwanda. Nk’uko benshi muri mwe mubizi, Fondasiyo Umurage Nyarwanda ni umuryango udaharanira inyungu ugamije gufasha abanyarwanda ndetse n’abandi babishaka, kurushaho kugira ubumenyi buhagije mu mateka yacu, umuco wacu, ndetse no gushakira hamwe uko abanyarwanda bamenya kandi bagashyira mu bikorwa intego z’itahirizamugozumwe (social cohesion).
Itariki ya 1 Nyakanga, ni umunsi utazibagirana mu mateka y’u Rwanda, kuko ari kuri uwo munsi, mu mwaka wa 1962 abakoloni b’abanyaburayi basubije abanyarwanda uburenganzira bwabo bwo kwifatira ibyemezo birebana n’ubuzima bwose bw’igihugu. Uko abakoloni bageze mu Rwanda, uko baruyoboye, ibyiza ndetse n’ibibi bakoze, uko ubwo bwigenge bwagezweho n’uko bwakoreshejwe, byose ni amateka yacu kandi tukaba dufite inshingano yo kuyamenya ngo adufashe gutegura ejo hazaza.
Ukwezi kwa Nyakanga kandi, gufite byinshi kutwibutsa mu mateka y’u Rwanda:
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Hari ku itariki 4 Nyakanga 1994, ubwo ingabo za FPR-Inkotanyi zari zimaze imyaka hafi 4 (ine) zirwanya ubutegetsi bwari buyobowe na Juvenal Habyarimana, zafataga umujyi wa Kigali (Umurwa mukuru w’u Rwanda).
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Hari ku itariki 5 Nyakanga 1973, ubwo General Major Juvenal Habyarimana wari umukru w’ingabo z’u Rwanda, yafataga ubutegetsi ku ngufu akuyeho uwari Perezida Grégoire Kayibanda.
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Hari ku itariki 19 Nyakanga 1994, ubwo FPR-Inkotanyi yari imaze gufata ubutegetsi ku ngufu hamenetse amaraso menshi cyane, yashyiragaho Guvernoma yayo ya mbere iyobowe na Minisitiri w’Intebe Faustin Twagiramungu, naho Pasteur Bizimungu aba Perezida wa Repubulika yungirijwe na General Major Paul Kagame.
Fondasiyo Umurage Nyarwanda rero ifite inshingano yo kubafasha kumenya no gusobanukirwa n’ibyabaye kuri iyi minsi, kugira ngo abakiri bato babimenye, abakuru babibonye batabyibagirwa maze amateka yacu agasibangana. Ni muri uru rwego rero twabateguriye inyandiko ibasobanurira icyo Ubwigenge ari cyo n’uko bwagezweho mu Rwanda.
Fondasiyo Umurage Nyarwanda rero ibifurije umunsi mwiza, kandi ariko ibahamagarira kuzirikana ku bandi bantu bo mu bihugu bitandukanye byo ku isi bakiyoborwa n’abanyamahanga, cyangwa se bakiyoborwa mu buryo batihitiyemo.
Uwashinze, kandi akaba n’umuyobozi wa Fondasiyo,
Vivence Kayiranga Kalitanyi.
Le mois de Juillet dans l’histoire récente du Rwanda / July month in the recent history of Rwanda.
Le 01 Juillet 1962 : Indépendance du Rwanda.
Au Rwanda l’idée de l’indépendance a fait son chemin, du temps de la monarchie, vers les années 1957. La cause de cet éveil de conscience s’inscrivait dans la décolonisation de certains pays africains, comme le Ghana et la Guinée. En ce moment-là, au Rwanda, la conscience du peuple était très tendue à cause des problèmes d’injustice sociale pérenne à laquelle la monarchie n’était pas prête à mettre fin, en tant que bénéficiaire privilégié de la situation. En effet, la monarchie avait des inquiétudes sur une éventuelle réaction en faveur de la population opprimée, réaction de la part de l’autorité du Tutelle belge, à laquelle la monarchie était sensée obéir.
Aussi, pour la monarchie, il était bien indiqué de réclamer l’indépendance afin de continuer à gouverner le pays dans l’injustice sociale comme elle l’avait fait durant des siècles.
Il y’aurait lieu de se rappeler qu’en 1957, l’élite hutu avait fait un document adressé au roi Mutara III Rudahigwa et à la tutelle belge, document dénonçant les injustices sociales et, qualifié de « manifeste des bahutu ». Malgré cette extériorisation de l’existence des problèmes au sein du peuple, problèmes que la monarchie considérait comme le pilier de son pouvoir, et, donc, impossible à déraciner, si ce n’est par auto suicide, il fallait mettre la pression sur la Tutelle, afin qu’une fois décolonisé le pays puisse faire la pression de la population, sans rendre compte à personne. Sachez aussi qu’en 1957 étaient les associations sans but lucratif d’obédience hutu à l’instar du MDR (Mouvement Démocratique Républicain) et de l’APROSOMA (Association pour la Promotion Sociale des Masses) qui seront, dans la suite, transformées en partis politiques.
Les leaders de ces partis politiques ont vite réalisé la duplicité de la monarchie de vouloir maintenir la masse populaire dans la féodalité pendant qu’elle exigeait l’indépendance avant de trouver une solution équitable à cette question d’injustice sociale. C’est pour cela que dans des manifestations publiques destinées à sensibiliser les autorités de Tutelle sur la cause de la justice sociale dont le peuple avait soif, les leaders bahutu ont enseigné au peuple les slogans comme : « Démocratie d’abord, car, l’indépendance précipitée égale féodalité ».
Lorsque le parti politique UNAR (Union Nationale Rwandaise) d’obédience tutsi est né, en 1957, son objectif primordial était la lutte pour l’indépendance du Rwanda. Le roi Mutara III Rudahigwa, contrairement à son père, le roi Yuhi Musinga, était progressiste. Son progressisme lui a valu d’être haï par certains extrémistes de la cour royale qui était, quant à elle, très conservatrice. C’est pour cela que les gens influents de la cour royale depuis les années 1956 ont cherché à l’éliminer par plusieurs manières dont l’empoisonnement (kunywa) afin qu’il cède la place à un autre roi aussi conservateur que toute la cour royale. Le roi Mutara III Rudahigwa avait pu résister à toutes les tentatives malheureuses de son élimination. Mais la cour royale considérait sa résistance comme une lâcheté. C’est pour cela d’ailleurs, que la reine mère Kankazi Radegonde, après avoir prêté l’oreille au contenue du télégramme lui envoyé de Bujumbura, par le Vice-gouverneur du Rwanda-Burundi, Jean Paul Haroy, télégramme annonçant la mort du roi le 25 Juillet 1959, elle s’est écriée en disant : « cette-fois ci, il a osé mourir », au lieu d’être affligée par la mort de son fils, elle était, visiblement, plutôt, heureuse. Ce qui prouvait, sans aucun doute, que le roi avait refusé de mourir, malgré les conseils abondant dans ce sens pour sauver la dynastie, selon laquelle, Rudahigwa n’était plus capable de défendre convenablement ses intérêts. L’analyse de la situation permet de conclure que les bourdes monumentales commises par la monarchie, après la mort de Rudahigwa, sous le roi Kigeli V Ndahindurwa, bourdes qui ont été à la base de la révolution, le 01/11/ 1959, ne pouvaient pas être commises du vivant de Rudahigwa, et, que, par conséquent, la révolution n’aurait pas eu lieu; même, si, à l’état actuel des choses, on ne se tromperait pas en affirmant que cette révolution semble avoir accouché d’une souris, étant donné le pouvoir féodo-présidentiel installé, aujourd’hui, au Rwanda du FPR.
Revenant sur l’indépendance du Rwanda : au moment où l’on se rendait compte que la féodalité n’était plus problème : après la fuite du roi Kigeli V Ndahindurwa, et, pendant qu’il y avait l’autonomie interne avec Dominique Mbonyumutwa comme président intérimaire de la république pré-indépendante ; alors les formations politique, dont le MDR majoritaire, ont sollicité l’indépendance à L’ONU.
L’ONU a accepté l’idée et a intimé l’ordre à la tutelle belge de la mettre en pratique dans les meilleurs délais. C’est ainsi que la Belgique a fixé la date du 01 Juillet 1962 en échéance de l’indépendance du Rwanda et du Burundi.
A ce jour, le drapeau belge fut remplacé par les couleurs du Rwanda (Rouge-Jaune et Vert). Le premier gouvernement mis en place par Grégoire Kayibanda était d’Union Nationale comprenant 4 partis politiques, à savoir : le MDR, l’APPROSOMA, le RADER et l’UNAR. Dès le 4 Juillet 1962, les Inyenzi ont multiplié les attaques armées contre le Rwanda jusqu’en 1968. A partir de cette année-là, aucune autre attaque n’a été enregistrée jusqu’au 01 Octobre 1990, jour où les attaques armées ont recommencé par les inyenzi déguisés en Inkotanyi.
Le 05 Juillet 1973 : deuxième République.
Les causes ayant motivé le Coup d’Etat Militaire du 05 Juillet 1973 sont multiples à tel point que leur énumération pourrait construire tout un livre. Ce que les gens ne pourraient pas occulter, c’est que, à ce moment-là, les Coups d’Etat Militaires en Afrique, nouvellement indépendante étaient devenus la mode. Ce fait créait, évidemment, au sein de la hiérarchie militaire du Rwanda une soif de pouvoir. Cependant, il était impensable de renverser le gouvernement sans prétexte assez sérieux, au risque de s’attirer le mécontentement de la population, aux conséquences imprévisibles.
Bien que les causes étaient nombreuses, la plus immédiate a été les troubles ethniques de Février-Mars 1973. Ces troubles ethniques ont fait que le président Kayibanda a créé des missions spéciales de service pour les hauts cadres de l’armée, envoyés dans les secteurs où les troubles avaient été particulièrement sévères pour y mettre fin. C’est ainsi que le Colonel Alexis Kanyarengwe fut envoyé au Petit Séminaire de Nyundo. Le Colonel Nsekalije Aloys, envoyé aux usines à the de Shagasha à Cyangugu, et quant au Colonel Benda Sabin, il fut envoyé à l’Office Rwandais du Tourisme et des Parcs Nationaux (ORTPN). Ces officiers se sont sentis humiliés à travers ces missions qui auraient pu être convenablement accomplis par leur subalternes dans l’armée ; d’autant plus qu’il était évident que le Président de la République voulait les éloigner l’un de l’autre, de sorte qu’il leur soit difficile d’harmoniser leur point de vue sur la situation qui régnait dans le pays, et sur le comportement qu’il convenait d’adopter.
Malgré tout, le Colonel Kanyarengwe, qui était considéré comme un homme infatigable, parvenait à s’arranger pour les rencontrer, car, bien que dispersés depuis le 23 Mars 1973, après 3 mois seulement, c’est-à-dire le 05 Juillet 1973, ils ont mis en œuvre le Coup d’Etat Militaire qu’ils avaient bien planifié. Le plus gradé de l’armée, le General Major Habyalimana Juvénal assuma la Présidence de la deuxième République.
Il donc possible d’en déduire que l’histoire importante, n’est pas tant les cérémonies de ce jour, que les circonstances qui furent à la base de cet évènement.
July 4, 1994 RPF takes over Kigali; July 19, 1994 the government is sworn in.
This article is a condensed account of what transpired in Rwanda on its political front since late 1950s to July 19, 1994 when the Rwandan Patriotic Front (RPF), mostly composed by Batutsi usurped power from the Bahutu’s supremacy on power since independence.
After the Bahutu social revolution of 1959 whereby the system of monarchy was abolished, thousands of Batutsi and their few Bahutu sympathisers went into exile. Rwanda became independent on July 1, 1962. The first president of the young Republic was Mr. Grégoire Kayibanda.
From the date of his inauguration, he received a baptism of fire by a group of armed Batutsi recently in exile calling themselves Inyenzi (Cockroaches in Kinyarwanda), first from Zaire and later from Burundi. Although their attempts were curtailed by government forces their invasions resulted into sporadic massacres of Tutsis inside the country, which also provoked many more refugees to flee.[1]
The total number of Rwandan refugees since 1970s has been a subject of controversy. The United Nation High Commission for Refugees (UNHCR) provides the total of one hundred and seven thousands settled and distributed in all neighbouring countries as follows:
In Burundi, at Muramba, Kayongozi and Kigamba, settlements established in 1962, they numbered 19 thousands. In Mugera established in 1965 they were 27,300. The remaining 7,700 lived outside settlements.[2]
In DRC, Bibwe: 4,700; Ihula: 1,800; Kalonge: 800.
In Tanzania, Muyenzi: 6,500; Karagwe: 2,300; Mwesi: 3,100.
Uganda, Nakivali: 7,000; Oruchinga Valley: 11,000; Kahunge: 8,000; Ibuga: 100; Rwamawanje: 2,500; Kyaka: 2,200; Kinyara: 3,000.[3]
Some authors believe that their number had reached five hundred thousands by 1990, constituting one of the largest refugee communities in Africa. Thousands had only distant memories of Rwanda; thousands more born in refugee camps had never even seen it.”[4]
In 1979, Rwandan refugees in exile formed a political platform, the Rwandese Alliance for National Unity (RANU), which became the Rwandese Patriotic Front (RPF) in 1987.[5]
“From 1982 cross-border refugee problems began to affect Rwanda’s relations with Uganda, and would later contribute to violence within Rwanda. In October Rwanda closed its border with Uganda after an influx of 45,000 refugees.”[6]
Rwandan refugees in Uganda were threatened with repatriation by Obote government. When Museveni broke ranks with him and went into the bush to stage a guerrilla movement, Rwandan refugees fought for him. “By the end of the Museveni campaign in January 1986 that saw the final overthrow of Obote, nearly a quarter (3000) of the NRA’s force of 14000 was Rwandan”[7]. Their task was accomplished and their next mission was to come back to the land of their forefathers. “Overnight, on 30 September 1990, some 4,000 Tutsis “deserted” the Ugandan army, taking weapons and equipment with them.”[8] The invasion force was led by Major Gen Fred Rwigema, a former Ugandan Deputy Minister of defense.[9] This was not a desertion per se, but a well-planned attack.
Forty two months later, Rwanda would never be the same. “On the night of 6 April 1994, President Habyarimana and Burundian President Cyprien Ntaryamira were returning from regional talks in Tanzania. At around 8.30 p.m., as their plane neared Kayibanda International Airport in Kigali, two missiles fired from near the airport’ perimeter struck the aircraft, which crashed into the garden of the presidential palace, killing everyone on board”.[10] His death is considered by many analysts and most of Rwandans as the powder keg of Rwandan genocide. After the death of Habyalimana, Inkotanyi intensified their attacks and after three months of heavy fighting, they jubilantly entered Village Urugwiro (Presidential Office).
Witnesses said forces of the rebel Rwandese Patriotic Front (RPF) pushed into central Kigali shortly after daybreak following two days of intense artillery bombardment. Hundreds of dispirited government soldiers, fleeing the rebel advance, tramped up the Central African city’s mist-shrouded hills to escape southwards through the one exit not sealed by RPF fighters.[11] “I Am so happy, for so long I have dreamed of walking through the streets of Kigali”, said Colonel Franck Mugambage, the RPF commander.[12]
On 19 July 1994 RPF put in place a government called “Broad based Government of National Unity”, with Pasteur Bizimungu as the President of the Republic, after the Rwandan genocide, Major General Paul Kagame as the Deputy President at the same time Minister of defence and Faustin Twagiramungu as the Prime Minister.
Both days –July 4th and July 19th - remain important dates in Rwandan History. However, the July 4th is the most celebrated by the current RPF-led government. The July month is therefore very significant with regards to the Rwandan History. At the Rwandan Heritage Foundation, we believe that many more important events preceding the above dates have happened and our task is to shed more light about them as they transpired.
The Independence Day –July 1, 1962 remains relevant as many countries of the world get a chance to reflect on the legacy of the colonisation. July 5, 1973 is also an important day when a civil regime was overthrown by a military regime. Equally important is the July 4th when the RPF conquered the capital city of Rwanda which led to the formation of their first government on July 19, 1994.
[1] Uwechu et al, (eds.). Africa Today, (London: Africa Books Ltd, 1996) p. 1234.
[2] Sedruddin Aga Khan in Hugh C. Brooks and Yassin El-Ayouty (eds.) Refugees South of the Sahara, An African dilemma (Westport : Negro University Press, 1970)P. 281.
[3] Ibid., p. 289.
[4] Martin Meredith, The State of Africa, a History of Fifty years of Independence, Free Press, 2005 , p. 491
[5] Http: //www.gov.rwa/History, accesses on 25 June 2013; Africa today, 1996, p. 1236.
[6] Phil Clark and Zachary D. Kaufman, Africa South of the Sahara 2011, 40th ed., (London & New York: Rutledge, 2009), p. 977.
[7] Franck K. Rusagara, “Resilience of a Nation: A History of the Military in Rwanda (Kigali: Fountain Publishers Ltd, 2009), p. 173.
[8] Meredith, The State of Africa, 2005, p. 492.
[9] Africa South of the Sahara 2010, p. 978.
[10] Clark, The Gacaca Courts, Post- Genocide Justice and Reconciliation in Rwanda: Justice without Lawyers (Cambridge University Press, 2010) p. 14.
[11] Julian Bedford, “French warnings as Kigali falls to Rwanda rebels”, The Independent Newspaper, (Kigali: Tuesday 05 July 1994).
[12] Ibid.