June 29, 2009

June 29, 2009

“We…say to the Inyenzi [cockroaches] that if they lift up their heads again, it will no longer be necessary to fight the enemy in the bush. We will…start by eliminating the internal enemy…they will disappear.” -Hassan Nyeze, Kangura, Janvie 1994

We started our day a bit later than yesterday, and Jesse had a table ready with some coffee and tea, so we wouldn’t have to go into town and pay for it, as he knows we’re trying to conserve money. It was very sweet of him. Then, we jumped into a discussion about some of the readings once again before heading out to the Kigali Genocide Memorial.

Words cannot describe how incredibly moving it was to walk among the mass graves and look at the names on the wall opposite. There are so many, and many of the remains have not been identified. There are presently fifteen mass graves with two hundred coffins each, and each coffin holds the remains of about 50 people each (my math is so off; the guide told us there were 300,000 in the graves, and 15x200x50 is only 150,000… oh well). It was incredibly moving, especially seeing Rwandans walking past, and seeing the flowers placed over the graves.

Then, we went into the actual museum part. As an American studying the Rwandan genocide, I had a very westernized idea of what happened, how it could be prevented, how to rebuild, and even the justice system of Rwanda. Entering the museum and reading the text from the Rwandan point of view was incredibly eye opening and sincere.

I knew that colonialism of Germany and then Belgium had divided the Bahutu, Batutsi, and Batwa people, but I had no idea that it was done by their socioeconomic standing, or that there were actually ten clans before it was decided to break it down into the three. Apparently, anyone who owned more than ten cows was considered Tutsi and those with less than ten cows was considered Hutu. The Tutsis were considered better by use of the Belgian Hamitic ideology, which basically said the Tutsi were derived from white Africans in Ethiopia. The Hutus were repressed, and finally rose up and began massacring Tutsis in 1959, shortly before their independence in 1962, which implemented a repressive, single-party system into the country of Rwanda. Kayibanda became the prime minister, and began a government policy of ethnic cleansing. In the 1973 military coup, Habyarimana took the presidency, declared the MRND the only party, and stated that ‘all Rwandans,’ were members.

Moderate and extremist groups emerged in opposition to the MRND, but the repression and massacres of the Tutsis continued. There were massacres in October 1990, January 1991, February 1991, March 1992, August 1992, January 1993, March 1993, February 1994, and then the actual beginning of the three month genocide, which began on April 6, 1994, and went until July 4, 1994. What’s more is that the French government knew the goal of the Interahamwe (younger, more extreme part of the MRND), and still supported the Habyarimana regime. During the genocide, French soldiers also identified Tutsis on behalf of the government.

What shacked me the most, however, was my discovery of the ‘Hutu Ten Commandments,’ all of which were translated into English (and absolutely revolted me) except number six, which they chose to keep in Kinyarwanda (I have to ask Silas about that one)—once I get internet access, or access to Sam’s audio recorder, I will put them on here. There seems to be an underlying theme here in the chains of genocide, as similar documents and orders have been used to make ethnic cleansing efficient and ‘legal,’ to the motherland.

I also learned that not only shooting and machetes were used, but also crucifixion was used to kill Tutsi people. The place where I’m staying, St. Paul’s, held 2,000 refugees during the genocide, and, as far as I know, it ended up being a safe haven, although a lot of other churches were not so lucky. Some people were crucified, some were hacked apart by machetes, some were shot, some had their tendons cut so they couldn’t run away, and some were thrown alive into latrines. Rocks were thrown down at them until there was silence. The number, unlike the one we find in the United States and ‘official,’ documents, is OVER 1,000,000. We’re lucky if we see the word 800,000. And this number killed doesn’t even begin to describe the children scarred by what they saw, as well as those recovering from machete cuts, bullet wounds, infection, starvation, and torture. After the genocide, there were over 300,000 orphans, 85,000 of them the heads of their households.

Speaking of heads of households, we visited a village full of children who are heads of households, orphans of the genocide, victims of HIV, and young girls who were victims of rape and sexual violence today. The village is called Uyisenga N’Manzi Peace Village. We arrived and Jesse and Silas disappeared, so the children integrated us into their soccer game. The range of ages of the children was wide—anywhere from five to nineteen, I would say, and we really had a great time with them. We then entered a circle and discussed different issues faced by Rwanda, as well as their village.

They urged us to write to the media and not just our political leaders, as the media is a way to gain attention and rally support. We need to help the people of Sudan to live together as the Rwandans now do, and understand that yes, there are differences, but these should not escalate to violence and loss of peace and culture. One boy, who seemed to be the leader of a household, possibly age twenty, suggested that Sudan cut into states, just like the US. This way they are divided, yet still connected, and they won’t have to split into separate countries.

We asked, ‘What is the root of Rwandan security?’ The reply was, ‘There was no revenge. Rwandans started and ended the genocide. Then, security was provided. Perpetrators used to try to come back into the country and fight, but the government wouldn’t allow it, and this restored security. Our grandfathers lived happily together. There were no wars or killing each other. Colonialists tore us apart.’

We then asked about their feelings of Gacaca, which is their form of justice in bringing the genocidaires to trial. It has been about 50% effective, but makes sure a lot of people are brought to trial. “We tried. It was a system to try. A choice in resolving. Rwanda is different from the USA. Most people here know their neighbours and know when someone is missing from a household, and who is there and who isn’t there [after the genocide]. We know the number in the family. We chose Gacaca, because everyone knew each other. They are tried by the people in their own neighbourhood. Judges are from the neighbourhood and the family of survivors is there. It could be the only option of forgiveness and uniting people again.”

Another person replied, ‘It was the only choice taken, and the only form of justice that has been used in any way. When you’re in front of neighbours and family and are begging for forgiveness and the forgive, then you are truly forgiven. In the International Tribunal Court, you have a lawyer. Your judges are not your neighbors and you will not feel sorry for what you have done [because you are far away in Tanzania and there is no one you know to look in the eye]. It doesn’t give a chance in their heart, and for them to believe it is wrong—they are not asking forgiveness except when they ask their neighbours. When you are forgiven in front of your own children and family, it gives confidence in the unity of the people.’

Again, it was incredible to talk to these suffering children, and after our talk, we were invited to a house to look. We took some pictures with them, and the children were so excited, especially because they could see their own photo on the screen of the digital camera. I cannot ever imagine wanting to hurt these poor beings. They were so beautiful and bright, and confident in the future of their country. And…they LOVE Obama! Apparently, they spent days celebrating in the streets when he was elected. They found it amazing that America was able to put aside their racial hatred and decide that he was the man for the job. They asked us a lot of questions about him, and how he got elected, and why so many people rallied behind him. They asked what he was doing currently for the people of Darfur. Sadly, I didn’t have much to report to them, except the appointment of Gration as the special envoy. They very much hope he will make ending the genocide a priority.

That’s all for today, except what I found probably the most interesting about the Kigali Memorial Museum, which was the ‘Hutu Ten Commandments.’ I will put it at the bottom of this entry.

In peace,

-Mac

1. Every Hutu should know that the Tutsi wife, wherever she may be, is serving the Tutsi ethnic group. In consequence, we shall consider a traitor any Hutu who does the following a traitor:

* marries a Tutsi woman

* befriends a Tutsi woman

* employs a Tutsi woman as a secretary or a concubine.

2. Every Hutu should know that our Hutu daughters are more worthy and conscientious in their role as woman, spouse and mother. Are they not more beautiful, good secretaries and more sincere!

3. Bahutukazi [Hutu women],, be vigilant and try to bring your husbands, brothers and sons back to reason.

4. Every Hutu should know that every Tutsi is dishonest in business. His only aim is the supremacy of his ethnic group. As a result, any Hutu who does the following is a traitor:

* makes a partnership with Tutsi in business

* invests his money or the government's money in a Tutsi enterprise

* lends or borrows money from a Tutsi

* gives favours to Tutsi in business (obtaining import licenses, bank loans, construction sites, public markets, etc.).

5. All strategic positions, political, administrative, economic, military and security should be entrusted only to Hutu.

6. The education sector (school pupils, students, teachers) must be majority Hutu.

7. The Rwandan Armed Forces should be exclusively Hutu. The experience of the October 1990 war has taught us a lesson. No member of the military shall marry a Tutsi.

8. The Hutu should stop having mercy on the Tutsi.

9. The Hutu, wherever they are, must have unity and solidarity and be concerned with the fate of their Hutu brothers.

* The Hutu inside and outside Rwanda must constantly look for friends and allies for the Hutu cause, starting with their Hutu brothers.

* They must constantly counteract Tutsi propaganda.

* The Hutu must be firm and vigilant against their common Tutsi enemy.

10. The Social Revolution of 1959, the Referendum of 1961, and the Hutu Ideology, must be taught to every Hutu at every level. Every Hutu must spread this ideology widely. Any Hutu who persecutes his brother Hutu for having read, spread, and taught this ideology is a traitor.