Histoire du vicariat
VII.4.2.3 Amacakubiri y’Abanyarwanda, yamariye iki Abatutsi ?
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- Bu səhifədəki naviqasiya:
- Arnoux
- VII.4.3 Dusubize ikibazo iyi nyandiko itangiriraho
- Uruhutu.
- WHO STILL BENEFITS FROM THE DISCORD BETWEEN RWANDANS INTRODUCTION
- Chap. I: AT THE BEGINNING THERE WAS SPEKE
- I.1 Speke in search for the sources of the Nile
- I.1.2 MAIN IDEAS OF THIS CITATION
- I.2.1 Citations A. The Tutsi 1.
VII.4.2.3 Amacakubiri y’Abanyarwanda, yamariye iki Abatutsi ? Kwibaza icyo kibazo ninko guta igihe, kuko igisubizo cyumvikana. Amacakubiri yarangirije kuri genoside yahitanye abasaga miliyoni y’Abatutsi, icyo yabamariye ntawutacyumva. Ibyaribyo byose, reka tuvuge imvo ni imvano yabyo. Tugaragaza abashyize Abatutsi muri ayo macakubiri. Duhere kubyavuzwe na Padiri Arnoux, bihamyako Abatutsi atari Abanyarwanda b’ukuri: «Abatutsi, bafitanye isano n’Ababisiniya, bakomoka ku Basemite». Rezida Sandrart nawe yagize ati : « Umututsi ni umwirasi, muri byose aba ashaka gutegeka». Uwitwa Maes nawe yaje avuga ko umututsi atari Umunyarwanda nimwumve imvugo ye : «Abatutsi si Abirabura. Birashoboka ko iyo biherereye bavuga ururimi rwabo rwa kavukire». Uwitwa Roehl we ashyiraho n’amatariki Abatutsi bagereye mu Rwanda : « Abatutsi bavuye muri Abisiniya mu kinyejana cya 15 cyangwa 16». Uwitwa Huberty niwe wadukanye ya mvugo ivuga ko Umututsi ari inzoka. Ibi bintu tubivugeho iki ? Nkuko tumaze kubibona kubyerekeye Abahutu, iyo mvugo y’Abanyamahanga kubyerekeye Abatutsi ni ibita-kanwa. Tuyisangamwo ibintu bibiri : icyiza n’ikibi. Icyiza kirimwo ni uko hari indangagaciro zinza bemera ku Batutsi. Ikibabaza ariko ni uko kenshi bazemeza bongeraho ko Abahutu batazigira. Ibyiza bemera ku Batutsi ni nka : Ubwenge, ubwiza, kumenya gutegeka. Izo ndangagaciro nziza ziba ziganisha kumvishako Abatutsi atari Abirabura. Bavuga ko ari Abasemite, bajya gusa n’Abazungu. Naho ibyerekeye ibibi Abazungu bavuga ku Batutsi, usanga basubira mu binegu basazwe babavugaho. Babavugaho uburyarya, ikinyoma, agasuzuguro. Iyo mvugo isebya Abatutsi iba iganisha kubateranya n’Abazungu ndetse n’Abahutu. Muri iyo mvugo y’Abazungu dusangamwo amagambo y’ibitutsi bamwe mu banyamashyaka ba politiki z’Abahutu bagiye basubiramwo. Urugero ni nko kuvugako Umututsi ari : inzoka, inyenzi, umunyamahanga. Mu magambo make rero, ibyo byose bikaba bivugako Umututsi ari mubi muri kamere ye nkuko hari umuntu ukomeye tuzi wigeze kubivuga. Ndetse naza ndangagaciro nziza bamuvuzeho zahinduwe impamvu zimuteranya n’Abazungu n’Abahutu. VII.4.3 Dusubize ikibazo iyi nyandiko itangiriraho Uhereye kubyo tumaze kuvuga byose, aya macakubiri y’Abanyarwanda aturuka ku Bukoloni : ubukokoloni mu mitegekere y’igihugu ndetse n’ubukoloni mu mitwe y’Abanyarwanda. N’ubwo abakolonijwe babirenganiyemwo, n’ababakolonije ntibakwiye kubyiratira. Iyo bagira ubushishozi buhagije, baba barakurikiranye inyungu zabo ariko batagobye kononera abo bategekega. Kuba barateranyije Abanyarwanda, mubyukuri ntacyo byabamariye. Politiki yabyaye genoside y’Abatutsi, igahitana Abahutu benshi, igatuma ibihumbi n’ibihumbi by’Abanyarwanda bazerera kw’isi, iyo politiki nta cyubahiro yazaniye Abakoloni b’Ababiligi n’abandi Banyamahanga bose babibafashijemwo. Uyu munsi nta Munyarwanda, yaba Umuhutu yaba Umututsi ugira umutima, wabibashimira. Ikindi rero, icyingenzi mubyo baharaniye, ari cyo kutwima ubwigenge, bagowe n’ubusa : 1962, u Rwanda rwasubiranye ubwigenge bwarwo. Ntitwaba twibeshye rero tuvuze ko ubutegetsi bw’Abakoloni bwari bushingiye kugonganisha Abanyarwanda kugirango bemere kuba ibikoresho byabo nta kintu kizima byabagejejeho. Batugiriye nabi ariko kugiranabi, mubyukuri nta kamaro bifite. Kubyerekeye abategetsi b’Abahutu, politiki y’ivangura yazanywe n’Abakoloni, ntaneza byazaniye n’Abahutu bene wabo. Turibuka ko ubutegetsi bw’Abakoloni bugitangira hano mu Rwanda bwaje bukandamiza Abahutu, bubasuzugura, kandi bubashyira munsi y’Abatutsi. Mugihe cya Repuburika za mbere zombi, Abahutu bibwiyeko bazaguma ku butegetsi bihariye imyaka yose. Kubera uko bacunze ubwo butegetsi, uko bwarangiye turakuzi, biteye agahinda. Urupfu rwa Abepisikopi ba ne n’urwa’Abaperezida babili, turaruzi :  
Vincent Nsengiyumva Joseph Ruzindana  
Thaddée Nsengiyumva Phocas Nikwigize  
Juvénal Habyarimana Grégoire Kayibanda Tuzi urupfu n’irorongotana by’ibihumbi n’ibihumbi by’abantu byakurikiye intambara. Ya Mpindura-matwara yo mu 1959, yahindutse akaraha kajyahe. Igihe Abategetsi b’Abahutu bacungaga u Rwanda muri Repeburika za mbere zombi, babonye umwanya uhagije wo kuzana demokarasi no gukuraho amacakubili yazanywe n’Abakoloni. Ikibabaje ariko ni uko iryo kosa ritarangiriye kuri ibyo gusa, bongeyeho no kuroha rubanda rw’ Abahutu muri genoside y’Abatutsi. Iryo kosa rero ryasize ibara Abahutu bose kandi bose batishe. Imanza za Gacaca zashyize ahagaragara abenshi mu bakoze ayo mahano. Bamwe muri abo bagiye mu buroko, ari ubwo mu Rwanda ari n’ubwo mu mahanga. Twizere ko ibyo Guverinema igerageza kugirango yumvikanishe Abana b’u Rwanda nibigera ku musaruro ushimishije, iryo bara ryasizwe Abahutu bose rizahanagurika n’ikimwaro byabateye cyibagirane. Cya kibazo cyuko hari Umuhutu waba acyizihiwe n’amacakubiri y’Abanyarwanda, igisubizo kirumvikana : uri muzima wese yarabigaye. Ndetse n’abananiranye byibura bababazwa n’uko batageze ku ntego yabo yo gutsembatsemba. Kandi kurubu barumva ko kubigeraho bisigaye bitacyoroshye. Kubyerekeye Abatutsi tuvuge iki ? Turacyabyibuka, ubutegetsi bw’Abakoloni bukigera mu Rwanda, Abatutsi bahawe umwanya mwiza, ndetse bitwa ko atari Abirabura rwose. Mu gihe cyakurikiye, kuva mu mwaka wa 1962 kugeza mu 1994, ubutegetsi bw’icyo gihe bwagerageje guhanagura Umututsi kuri iyi si ya Rurema. Twibuke ko byanatangiriye ku Bami babili ba nyuma :  
Yuhi V Musinga Mutara III Rudahigwa Musinga, yakuwe ku Bwami, acirwa i Congo, apfira mu mujyi wa Moba. Umuhungu we Rudahigwa nawe bamucishije muri iyo nzira y’ubusamo, apfira i Bujumbura, agwa mu maboko y’Umukoloni, ku itariki ya 25.07.1959. Iyo Imana-Rurema itatwoherereza ingabo za FPR-Inkotanyi, kuri uyu munsi, icyo kibazo ntikiba kikiriho. Ku Batutsi barokotse genoside rero, birumvikana ko ibibi byose byabaye ari bo byakozeho ba mbere. Cya kibazo rero cy’uko hari Umututsi wagize inyungu mu macakubili hagati y’Abanyarwanda, uwaba acyicyibaza yaba agikeneye gushinyagura.
Dusoze iyi nyandiko twibaza cya kibazo twatangiriyeho, ariko noneho tucyerekeza ku gihugu cyose. Birumvikana ko ikiburiye mu isiza kitabonekera mu isakara. Tumaze kubona ko amacakubiri y’Abanyarwanda ntacyo yamariye Abakoloni, ntacyo yamariye Abahutu, ntanicyo yamariye Abatutsi. Ubwo rero ibyo bivuzeko ntacyo yamariye igihugu cy’u Rwanda. Igisigaye rero ni uko abayazanye cyagwa se ababa bashaka kuyakomeza batigeze bashaka ko iki gihugu cy’u Rwanda kibaho mu bwigenge no mu mutekano. Ya mvugo y’amoko atatu mu Rwanda urebye yashakaga kuvuga ko u Rwanda ari ubutaka burimwo uduhugu dutatu. Hari abigeze no kubigerageza bashaka gushyira ho akarere katuramwo Abahutu naka turamwo Abatutsi. Ubwo bari bategereje gushaka aka Batwa. Twibuke ko bigeze gukura Abatutsi muri za Ruhengeri bakabatuza i Nyamata, ubwo ni aho byaganishaga ngo u Rwanda rubemwo uduhugu dutatu. Hari n’Umuhutu wari utuye mu karere ka Kivu ya ruguru, wigeze kwandika igitabo avuga ko ururimi rw’Abahutu rwitwa Uruhutu. Ubwo nawe ni aho yaganishaga. Cyakora na Bene-wabo yibwiraga ko avugira baramusetse. Abari baragerageje utwo tuntu twose twamoko y’Abanyarwanda izina rya amahanga race barisimbuza irya ethnie. Iryo jambo rishya ntabwo ryakemuye icyo kibazo. Mu ndimi iryo jambo rivugwamwo zerekana ko ryitirirwa amatsinda y’abantu batandukanijwe n’ibintu bibili. Icyambere ni uko buri tsinda riba rifite imiterere yihariye kubyerekeye imibereho y’umuryango, uburyo bwo gucuka ubukungu bwabo, ndetse no mu mibanire yabo. Icyakabiri gitandukanya ayo matsinda ni ururimi n’umuco yihariye. Ibi bisobanuro byiryo jambo biragaragaza ko Abanyarwanda bose bari muri ubwoko-ethnie imwe. Gusobanura ibyo ariko ni nko guta igihe. Kuko ababivuga baba bazi ko bigiza nkana, bahisha ko ikibazo bafite ari icya politiki. Muyandi magambo baba bashaka ko byaba bityo kuko bikunze babibonamwo icyo bakeka ko ari inyungu zabo. Umukoloni yumvaga ko twemeye ko tutari bamwe byamufasha kuducunga. Abategetsi b’Abahutu bumvaga ko nyamwishi yabo, abantu bose bemeyeko ari ubwoko-ethnie iri ukwayo, yajya ijya mu matora yibumbiye mu ishyaka rimwe kandi nyine ikayatsinda igihe cyose. Ninabyo Kayibanda yagerageje ashinga Parmehutu. Aho tugeze ubu twizereko ayo mayeri ya politiki yagaragaye. Ubumwe bw’Abanyarwanda, ni iyambere mu ntego zibanze igihugu cyimirije- mbere. Kugirango iyo ntego igerweho hari ibintu bitanu izashingiraho.
WHO STILL BENEFITS FROM THE DISCORD BETWEEN RWANDANS?
The problem of so-called ‘ethnic groups’ in Rwanda (Hutu-Tutsi-Twa) has often been discussed in my several writings, though adopting different approaches. In the present discussion, I want to reconsider six aspects of this problem of perceived opposition between Rwandans. I will develop them in the following chapters: 1° The theory invented by the English explorer, John-Hanning SPEKE, who presumes the Tutsi to be migrants from Ethiopia; 2°The transformation of the Tutsi into “auxiliary staff” of the colonizer; 3° The replacement of the Tutsi by the Hutu who were not agitating for national independence when all the Africans were claiming it; 4° The discriminatory policy of the first two post-independence Republics; 5° The RPF response; 6° Restoration of national unity; 7° Answer to the initial question: Who still benefits from the apparent opposition between Rwandans. Before proceeding with the development of these six points, let us reconsider the main intention of this heading. That intention is better reflected in this adverb “still”, which seeks to express astonishment at the fact that the tension between the two social groups, the Tutsi and the Hutu, has persisted for such a long time. This tension that I call “discord” officially started in 1959 and reached its climax in 1994. It was theoretically stopped by several factors, the main one being the liberation struggle waged by the politico-military movement, the RPF-Inkotanyi, supplemented by the policy of national unity of the 3rd Republic. Despite all that and for a long time, this tension between the two social groups persists. In the following paragraphs, I shall discuss its causes. I will point out, among others, multiple ‘liberation movements’ of the Hutu and pro-Hutu international Media. Chap. I: AT THE BEGINNING THERE WAS SPEKE 
Born on May 4, 1827, John Hanning Speke was the British explorer who was the first European to go upstream Lake Victoria in East Africa in December 1856 in search for the source of the Nile. We are accustomed to paraphrasing the Bible where we read: “At the beginning there was the Word” (Jn 1,1). This sentence intends to indicate the beginning of a long continuation. It is in this order of ideas that we regard John-Hanning Speke and his theory on races as the genesis of the discord between the Tutsi and the Hutu. All the historians of Rwanda during the colonial period accepted this theory of Speke as “dogmatic truth”. They accepted it regardless the fact that the author himself explicitly affirms to have invented it on his own accord. I.1 Speke in search for the sources of the Nile Most of information that follows is drawn from the book, Le Rwanda tel qu’ils l’ont vu (Rwanda as they saw it) by Jacques Delforge (Harmattan, 1942, p. 15-16). Here is the introduction of its three texts (A, B, C). “In 1861, Speke sojourns in the kingdom of Roumanica, Caragoué which formerly included, Roundi, Rouanda, Kichacca. He distinguishes the high conical summits located in Rouanda… which form the solid massif called Mfoumbiro. He estimates its height at about 3.000 meters (text A). Speke notes some information that circulates throughout the country and reported to him by Roumanika (text B). He studies the relationships between these reservoirs of highlands and various rivers and Lakes (Cagèra, Kitangoulé, Lake Windermere) and devotes himself to their geographical, physical and anthropological observations. The English officer ends the account of his voyage by some explanations relating to various races that populate Africa. Struck by physical resemblances to the people of the horn of Africa, reasoning in terms of racial categories in connection with the populations called hamitic, he invents a theory on the Ethiopian origin of the Tutsi and evokes the historico-mythical space of Kitara (text C).” I.1.1 TEXTS -Text A “One evening, as we returned from one of these hunting expeditions, which besides had not had any quite satisfactory result, my attention turned to high conical summits located in Rouanda, and which then shone in the sunset. This sight brought to memory the rather vague accounts told to me by Arabs referring to a marvelous mountain, always lost in the clouds, and on which hail or snow fell abundantly. My completely fortuitous discovery had its value. Since then, I realized that the principal point of division of central African waters was precisely on these heights… As for the conical mountains of Rouanda, which form the solid massif called Mfoumbiro (Ibirunga), I estimated its height at 3.000 meters approximately, of which I was sure that the Mountains of the Moon do not have higher peaks. At their bases, there are salt and copper mines, surrounded by thermal springs” (p. 122). -Text C “In the area that I traversed I saw other Negroes known as the Voauhouma (Abahima). I have, in their connection, founded a theory, which is mine, on their traditions, physical appearance and customs of the people that I could see. I believe that the Hima result from the Gallas (Abyssinians) and I consider them to be the same race, although the former are especially pastoralists and the latter farmers; but to both of them, Christianity is extremely old. In my opinion, a pastoralist clan from Asia, made its domination prevail in Abyssinia. It has preserved it since then. While the color of the skin and hair changed as a result of intermarriage with the Negroes over generations, [the emigrants] preserved the rise on the bridge of the nose as a special character of its Asian origin. What occurred in Abyssinia was repeated elsewhere. The Abyssinian empire was considerable and has been able to send swarms to colonize or conquer all the countries around it. Then, it ended up being fragmented. Descendants of the people, who formed the old kingdom of Kittéra (Kitara), in the West of Lake Victoria, took up several customs of the Negroes and forgot the majority of the traditions of their ancestors. However, it is appropriate to say finally that they came from East, separating from a powerful tribe established beyond Kidi, in the country of the Gallas. Their princes arrogate themselves men of the Vouitou (Abahutu). And, when we ask them where this country was located, they indicate North vaguely, wondering, how would you expect us to recall such a long forgotten memory? … But it must be around where you hail from (you the White men). They also imagine themselves to be the remnants of a white race expelled by the Black. Finally many of their kings remember that their ancestors had a black and white skin. On one side of the head, the kings purport, their ancestors have right hair, and, on the other, fuzzy hair. These odd imaginations seem to be a confused memory of the origin of the Houmas (Hima). All the States separated from the old Kittéra (Kitara), from Kidi to Sinza (Bujinja), are dominated and controlled by the Houmas, whose emigrants graze their herds of cows in Ounyamoési (Bunyamwezi) towards the South from the lake Roucoua and arrive along Malagarazi on the banks of Lake Tanganyka. There they are known as the Tousis (Tutsi) and Pocas. But their princes call themselves the Hindas (Abahinda) as in Caragoué (Karagwe), which belongs to the Vouitous (Abahutu) of Nyoro (Bunyoro). The differences in name cannot thus be enough for refusing to admit the identity of the populations which resemble each other by their physical features. The same for the differences in customs. The Houmas of Ganda (Buganda) and Caragoué preserve the lower incisors that those of Nyoro prefer to pull out. Here, they use only the spear. In Caragoué, they are the most skilful archers of Africa. But they have the same features and the same impassive character, that they took from their Semitic forefathers Shem, (the son of Noah), who dominates the excitable and nervous nature from the maternal line of Cham (also son of Noah). The latter, the true negroes, who, in addition to their fuzzy hair and salient lips, have the flat nose, are rather regularly distributed from one tropic to another, especially in the vicinity of the equator, as well as the Houmas, under a despotic kingship…” BELIN-LAUNAY J., Les sources du Nil, voyage des capitaines Speke et Grant, Abrégé après la traduction de E.D. Forgues, 6th ed = The sources of the Nile, voyage of captains Speke and Grant, Summary according to the translation of E.D. Forgues, 6th ed. I.1.2 MAIN IDEAS OF THIS CITATION 1. Text A contains the discovery of volcanoes in Rwanda (Virunga) that the author knew before under the name of Mountains of the Moon. 2. In the text C, we find the following ideas: Speke expresses his conception according to which the population he speaks about originates from Asia. That population would be constituted by the descendants of Shem, one of the three sons of Noah: Cham, Shem and Japheth. According to this myth, Shem is the ancestor of the Yellow (race), while Cham would be the father of the Black and Japheth that of the White. Here is the myth that Speke believes to be the explanation of the origins of the populations of our region. 3. The population he found in our region is made up of two groups, presenting similarities specific to the same clan. He concludes as follows: these two groups descend from the same ancestor since they show similar physical characteristics, proper to yellow, Asian peoples, descendants of Shem. These two groups, pertaining to the same family and same clan call themselves the Hima and the Galla. 4. The Hima were pastoral people and the Galla farmers. 5. The two groups were of extremely old Christian tradition. 6. The Hima, who came from Asia settled in Abyssinia and imposed their power on the locals. 7. By their interbreeding with the Negros, the Hima had time to change their white skin into a “sunburn” skin colour and their smooth hair into fuzzy hair, while keeping the original ridge of their nose. 8. The empire of the Hima extended to other surrounding countries. Finally, it was seperated into several pieces, thus constituting other countries different from the motherland. 9. A group of descendants of the Hima formed the kingdom of Kitara, in the West of Lake Victoria. Year after year, this group ended up forgetting a large part of the traditions of its ancestors and adopted those of the natives. 10. The text ends with an assumption according to which the people who live in our regions are descendants of these two groups, the Hima and the Galla that ended up being called here the Tutsi and the Hutu. But Speke completely ignores the current conception according to which Rwanda is inhabited by three races, one from Ethiopia (Abatutsi), the other from the West of Africa (Chad or Cameroon) (Abahutu) and the third being a spontaneous creation of the forest (Abatwa); Speke only knows the Hima race coming from Asia, from which a part became cattle herders (Abyssinians) and another farmers (Gallas). I.2 DISCIPLES OF SPEKE The following text presents some quotations from the books in which their authors showed that they accepted word for word the theory invented by Speke about the origin and physical/psychological characteristics of the Hima. This tribe was a clan of Asian origin of which a branch practiced the cattle breeding trade (Abyssinians) and the other agriculture (Gallas). I.2.1 Citations A. The Tutsi 1. Alexandre Arnoux, Les Pères Blancs aux sources du Nil, Paris, 1950, p. 18 “Akin, without any doubt, to Abyssinians, Batutsi came to Rwanda at a very long time after the other races. Those of them who descend from non-mixed breed are recognized by their Semite figure, their fine, regular features, their bronzed rather than black skin colour, their slenderness but especially by their tall size: 1m 80 on average”. 2. de Lacger, Louis, Le Ruanda ancien, Kabgayi, 1959, p.50
“The Tutsi, lord people, gave to Rwanda an exemplary answer to the racial question. Whereas they only constitute 1 to 2% of the population, they succeeded in dominating a country where, arrived from Abyssinia by 15th or 16th century, they settled, without blackening themselves”. 5. Maes, J., Land und leute in unserer alten kolonie, deutch-ostrafrika (Ruanda), Umschau, 1942, p. 419-421 ‘The Tutsi are not Bantu. They undoubtedly still speak, in private, their source language” 6. Huberty, F., Main d’œuvre indigène et employeurs au Ruanda- Urundi, Deutsche Kolonialzeitung, 1936, p. 107-119 “The Tutsi are refined, crafty, but honest with Europeans”. 7. Hiernaux, Jean, Les caractères physiques des populations du Ruanda et de l’Urundi, Bruxelles, 1954, p. 114 “The Tutsi is thin, linear, measuring: 176,52 mm, the maximum height at the head is 193,32 mm, the length of the nose is 55,80 mm”. Yüklə 1,1 Mb. Dostları ilə paylaş:
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