More on Rwanda
The Rwandan culture includes not only the population of Rwanda but people in neighboring states, particularly Congo and Uganda, who speak the Kinyarwanda language. The important ethnic divisions within Rwandan culture between Hutu, Tutsi, and Twa are based on perceptions of historical group origins rather than on cultural differences. All three groups speak the same language, practice the same religions, and live interspersed throughout the same territory; they are thus widely considered to share a common culture, despite deep political divisions. The Rwandans in Congo and Uganda include both refugees, who generally maintain a strong identification with the Rwandan national state, and Kinyarwanda speakers who have lived outside Rwanda for generations and therefore have a distinct cultural identity within the wider national culture.
War and political turmoil have led to radical population shifts in Rwanda in the past decade. According to the 1991 census, the total population of Rwanda was 7.7 million, with 90 percent of the population in the Hutu ethnic group, 9 percent Tutsi, and 1 percent Twa, though the actual percentage of Tutsi was probably higher. During the 1994 genocide an estimated 80 percent of the Tutsi population living in Rwanda was killed, perhaps 600,000 people, but after a Tutsi-dominated government came to power in Rwanda in 1994, an estimated 700,000 Tutsi refugees returned from abroad. Meanwhile, several hundred thousand Hutu also died in the genocide and war and from diseases like cholera that spread in refugee camps when, at the end of the war, several million Hutu fled to Tanzania and Congo. Several million more were internally displaced within Rwanda. War that broke out in Congo in 1996 killed thousands more Hutu and drove most Hutu refugees back into Rwanda. As a result, the size and ethnic breakdown of the population are thought to be roughly comparable today to that before the 1994 war.
Rwanda is the most densely populated country in Africa. Prior to the 1994 war, Rwanda was among the most rural countries in the world, but the war precipitated rapid urbanization, with many refugees choosing not to return to their rural homes but to settle instead in the cities, primarily Kigali.
Kinyarwanda is a unifying factor within Rwanda, since it is spoken almost universally. Closely related to Kirundi (spoken in Burundi), Mashi (spoken in the South Kivu region of Congo), and Kiha (spoken in northwestern Tanzania), Kinyarwanda is a Bantu language. Less than 10 percent of Rwanda's population also speaks French, and a small portion speaks English, primarily refugees returned from Uganda and Kenya. Kinyarwanda is the primary cultural identifier for Rwandans living outside Rwanda.
Historically, Rwanda's three ethnic groups have been identified with distinct aspects of the economy: the Tutsi with cattle, the Hutu with the land, and Twa with the forests. Each group had distinct roles in public rituals, and each group had a distinctive mode of dress. The monarchy served as an important unifying symbol, representing the interest of all three ethnic groups. Hutu and Tutsi were also linked together throughout much of the territory in a system of cattle vassalage, in which Tutsi patrons provided cattle to Hutu clients. During the colonial period, however, the monarchy lost much of its legitimacy as it became increasingly identified with the Tutsi minority, and the system of cattle vassalage became viewed as a system of exploitation of Hutu by Tutsi. The cattle vassalage system was abolished in the 1950s and Hutu politicians deposed the king in 1961. After independence in 1962, the all-Hutu government sought to portray Rwanda as a Hutu country, emphasizing agrarian cultural symbols. Christianity became an important source of national symbols, with almost all national leaders openly identifying as Christians, the large majority as Catholic. Since the Tutsi retook power in 1994, historic symbols such as cattle have been revived, and a strong political faction has called for the reinstallation of the monarchy as a means of reunifying the country's ethnic groups.
History and Ethnic Relations
Emergence of the Nation
Rwanda traces its origins to one of the many small kingdoms that emerged in the Great Lakes region of Central Africa beginning five hundred years ago. Land pressures throughout the densely populated region encouraged increasing political centralization, particularly among cattle-raising people, who feared the loss of pasture land to encroaching cultivation. The kingdom of Rwanda was founded in the sixteenth century in what is today eastern Rwanda, and then moved west to modern central Rwanda, where it developed a unifying social system and a strong army and began to expand, incorporating neighboring kingdoms and chieftaincies through conquest or alliance. A complex system emerged, based on political and economic ties rather than shared cultural identity. In the central kingdom, power was centralized and an ethnic division between Hutu, Tutsi, and Twa became well developed. A system of cattle vassalage bound local communities together and tied them to the monarchy. Areas outside the central kingdom retained their distinct political and social organizations to varying degrees, with some chief-taincies merely paying tribute to the Rwandan king, but remaining otherwise autonomous. During this period, some Rwandans who resented the increasing political control emigrated from the kingdom, resettling in Congo, where they formed a distinct Rwandan community later known as the Banyamulenge.
Urbanism, Architecture, and the Use of Space
Rwanda is among the most rural countries in the world. Most people live in individual family compounds surrounded by banana groves and fields and scattered across the hillsides. The hill—the collection of families living on a single hill—has historically been the central social and political unit. Each hill had a chief who linked the population to the monarch. Although chieftaincies were abolished in the 1960s, the new administrative units generally preserved the hill divisions.
The extreme violence that swept the country in 1994 devastated Rwanda's rural social structure. With millions of people uprooted from their homes, hundreds of thousands killed, and hundreds of thousands more returned from long exile, Rwandan society underwent rapid social change. Most of the returned Tutsi refugees chose to settle in urban areas, while most Tutsi in the countryside were killed or chose to move to the cities. As a result, urbanization took on a new ethnic character, even as the rate of urbanization jumped dramatically. Meanwhile, the government instituted a program of villagization in the countryside, forcing peasant farmers to leave their isolated homesteads to live together in small overcrowded villages. While the government claimed that these villages were intended to facilitate the administration of social services, many critics believed that the program was designed to facilitate social control.
Food and Economy
Food in Daily Life
Rwandan food is quite simple, with beans, bananas, sweet potatoes, potatoes, and sorghum being the most common foods. Dairy products are also widely consumed, particularly a traditional drink of curdled milk. Those who can afford to do so also eat meat, primarily beef, goat, and chicken. Sorghum and banana beers are common as well.
Rwandans traditionally eat food in public settings only for ceremonial purposes, but otherwise eat only in the home. In recent years, the taboo on eating in public has diminished significantly, and restaurants have appeared in most urban areas. While the system of clans has diminished sharply in importance in Rwanda, most Rwandans will still not eat the totemic animals associated with their clans.
Food Customs at Ceremonial Occasions: Important occasions in Rwanda always involve the ceremonial consumption of alcohol and food, but full meals are never served. People in attendance at a wedding or funeral are formally served a piece of meat and something else to eat, usually a roasted potato. A pot of sorghum beer is placed in the center of the room with numerous reed straws, and participants come forward to partake. Calabashes of banana beer are passed through the crowd.
It is also customary to serve people food and drink when they visit a home. Refusing to partake of offered food or drink is considered a grave insult. Hosts typically sip from drinks and taste the food first before passing them to the guests to show that they are safe for consumption and have not been poisoned. Visitors are often presented with food as gifts to take with them at the conclusion of their visits.
Rwanda has an overwhelmingly agrarian economy. Most residents live largely from subsistence farming, growing some coffee on the side as a means of earning income. The level of industrialization remains extremely low.
Rwanda has a powerful president, assisted by a multiparty cabinet and a prime minister. The national assembly and the judiciary have little independent power in practice. The country is divided into twelve regions, known as prefectures, each led by a prefect named by the president. The prefectures are divided into communes, led by burgomasters, and the communes into sectors. In 1999, local elections were held throughout Rwanda for the first time in a decade, but the level of competition was constrained by continuing political repression. The government promised presidential and legislative elections within five years.
Marriage is considered the most basic social institution in Rwanda, and the pressure to marry and have children is quite heavy. Unlike in the past, most couples today select their own mates, though approval of the family is expected. Marriage across ethnic lines between Hutu and Tutsi is relatively common.
Polygamy, once extensively practiced, has become uncommon except in some rural areas, such as the northwest. The decline in polygamy has been accompanied with a sharp increase in levels of divorce and remarriage.
Women bearing children out of wedlock were once punished by banishment or death. Illegitimacy remains strongly stigmatized, though it is also relatively common. Produce for sale at the Cyangnu Market. Potatoes, beans, bananas, and sorghum are the most common Rwandan foods.
Christianity has become a central part of Rwandan culture. More than 60 percent of the population is Catholics, and another 30 percent are Protestants, with the largest Protestant churches including Pentecostals, Seventh Day Adventists, Anglicans, Presbyterians, Free Methodists, and Baptists. Many Rwandans credit the Catholic Church with having supported the Hutu rise to power in the late 1950s and early 1960s, and the church has thus gained great influence and public support among Hutu. With the demise of the monarchy, most of the associated religious rituals ended, and Christian rituals have come to take their places.
At the same time, most Rwandan Christians continue to participate in certain indigenous religious practices as well. Veneration of ancestors remains widespread, with most Rwandans continuing to have traditional funerals and other traditional rites for the dead. Indigenous healers remain common as well. Two secret societies that worship ancestral heroes, known as Kubandwa sects, are less common today than in the past but are nevertheless widespread. The Nyabingi sect is found in the north of the country near the Ugandan border, while the Lyangombe sect is found in other parts of the country.
Both Nyabingi and Lyangombe have priests associated with their worship, but these figures have little public importance today. Instead, the main religious leaders of Rwanda are Christian clerics. The Catholic bishops and leaders of Protestant churches are prominent national figures with considerable political influence, and pastors and priests are important local figures.
Rituals and Holy Places
The Kubandwa sects of Nyabingi and Lyangombe are secret societies that induct new members through initiation. Families experiencing difficulties of some sort will often choose to have a child initiated into the sect. The Lyangombe ceremonies are conducted outdoors in a clearing around a type of tree whose red flowers, tradition holds, represent Lyangombe blood. Nyabingi ceremonies are also practiced outdoors. The level of secrecy of both sects has been increased because of the hostility they have faced first from colonial authorities and subsequently from Christian officials. Many Christian churches penalize members they find to have participated in one of the Kubandwa ceremonies.
Medicine and Health Care
Rwandans practice both Western and indigenous forms of health care. Christian churches have built numerous hospitals and health centers, but many Rwandans continue to visit indigenous healers, who combine herbal medicines with spiritual cures.
Rwandan indigenous medicine emphasizes the flow of bodily fluids. In Rwandan culture, no conceptual distinction is made between physical poisoning and enchantment, and poisoning is regarded as a major cause of illness.
Prior to the 1994 genocide, Rwanda had holidays celebrating the 1959 revolution and the 1973 coup that brought President Habyarimana to power. These celebrations involved public gatherings and military parades. Since the rise of the Rwandan Patriotic Front, these holidays have been discontinued and new holidays have been created to commemorate the genocide and honor those killed. The most important holiday for Rwandan families is New Year's Day. Families traditionally gather for a meal and exchange of gifts on New Year's Day.
The Arts and Humanities
Support for the Arts
The Rwandan government provides very little support for the arts. The government supports a national dance troop based in Nyanza, but there are few other nationally funded artistic groups.
Rwanda does not have a long history of written literature, but there is a strong oral tradition ranging from poetry to folk stories. In particular the pre-colonial royal court developed traditions of ibitekerezo (epic musical poetry), ubucurabwebge (royal genealogies typically recited at coronation ceremonies), and ibisigo (royal poems). Many of the country's moral values and details of history have been passed down through the generations. The most famous Rwandan literary figure was Alexis Kagame (1912–1981), who carried out and published research into the oral tradition as well as writing his own poetry
The Rwandan Genocide resulted in the emergence literature of witness accounts, essays and fiction by a new generation of writers such as Benjamin Sehene. A number of films have been produced about the genocide, including the Golden Globe nominated Hotel Rwanda and shooting Dogs, which was filmed in Rwanda itself, and featured survivors in the cast
Rwanda has few graphic arts. The main ones are decorative arts, primarily baskets and pottery. There are no traditions of carving or painting.
Music and dance plays an important role in the traditions of Rwandan people.
Performances range from demonstrations of bravery and excellence, to humorous dance styles and lyrics, to artistry based in traditional agricultural roots. Traditional songs are often accompanied by a solitary lulunga—a harp-like instrument with eight strings. More celebratory dances are backed by a drum orchestra, which typically comprises seven to nine members who collectively produce a hypnotic and exciting explosion set of intertwining rhythms.
Live dance performances can be seen at the Iby’ Iwacu cultural village in Musanze or at the National Museum of Rwanda. The finest display of Rwanda's varied and dynamic traditional musical and dance styles is performed by the Intore Dance Troupes. Founded several centuries ago, the Intore—literally \'The Chosen Ones'—once performed exclusively for the Royal Court, but today their exciting act can be arranged at short notice through the National Museum in Huye.
A more modern form of Rwandan music is the upbeat and harmonious devotional singing that can be heard in any church service around the country. Rwandan pop stars are also developing a name for themselves in the country and in the region, winning regional competitions and performing and recording throughout East Africa.
A wide range of traditional handicrafts is produced in rural Rwanda, ranging from ceramics and basketry to traditional woodcarvings and contemporary paintings. Rwanda’s traditional Agaseke baskets have become famous the world over and a visit to Gahaya Links Gifted Hands Centre will allow any guest to witness the weaving of these baskets first hand and purchase the high quality baskets directly from the Centre. A good selection of painted and handcrafted artifacts can be viewed in craft villages, shops and numerous art galleries in Kigali.
Excellent places to peruse and purchase modern art work in Kigali are caplaki Craft Village, Ivuka Arts, Inganzo Gallery, African Gift Corner, Ishyo Cultural Centre, ATRAC Craft Village and Uburanga Art Studio to name a few.
A distinctively Rwandan craft is the Imigongo or cow dung paintings that are produced by a local co-operative in the village of Nyakarambi near the Rusumo Falls border with Tanzania. Dominated by black, brown and white whorls and other geometric abstractions, these unique and earthy works can be bought in Kigali, but it's worth diverting to the source to see how the paintings are reflected in local house decorations
On April 6, 1994, a plane carrying Habyarimana and Burundi’s president Cyprian Ntaryamira was shot down over Kigali, leaving no survivors. (It has never been conclusively determined who the culprits were. Some have blamed Hutu extremists, while others blamed leaders of the RPF.) Within an hour of the plane crash, the Presidential Guard together with members of the Rwandan armed forces (FAR) and Hutu militia groups known as the Interahamwe (“Those Who Attack Together”) and Impuzamugambi (“Those Who Have the Same Goal”) set up roadblocks and barricades and began slaughtering Tutsis and moderate Hutus with impunity. Among the first victims of the genocide were the moderate Hutu Prime Minister Agatha Uwilingiyimana and her 10 Belgian bodyguards, killed on April 7. This violence created a political vacuum, into which an interim government of extremist Hutu Power leaders from the military high command stepped on April 9.
The mass killings in Rwanda quickly spread from Kigali to the rest of the country, with some 800,000 people slaughtered over the next three months. During this period, local officials and government-sponsored radio stations called on ordinary Rwandan civilians to murder their neighbors. Meanwhile, the RPF resumed fighting, and civil war raged alongside the genocide. By early July, RPF forces had gained control over most of country, including Kigali. In response, more than 2 million people, nearly all Hutus, fled Rwanda, crowding into refugee camps in the Congo (then called Zaire) and other neighboring countries.
After its victory, the RPF established a coalition government similar to that agreed upon at Arusha, with Pasteur Bizimungu, a Hutu, as president and Paul Kagame, a Tutsi, as vice president and defense minister. Habyarimana NRMD party, which had played a key role in organizing the genocide, was outlawed, and a new constitution adopted in 2003 eliminated reference to ethnicity. The new constitution was followed by Kagame’s election to a 10-year term as Rwanda’s president and the country’s first-ever legislative elections.