By Vincent Gasana*

This Christmas period as every other year, hundreds of thousands, if not millions of Rwandans will flock to their respective Churches to celebrate what is believed to be the birth of Jesus Christ. It will be a joyous occasion as people of all ages, dressed up in their best finery, wish each other a Happy Christmas and life-long prosperity for the coming New Year. Now, picture the exact same scene fifty-five years ago, but this time, if you can bear it, see men, women, and children, hacked to agonising deaths with crude instruments for weapons, lying in front of church doors in pools of their own blood, their once immaculate clothing now saturated with it.

Most of the world is now at least aware of the 1994 genocide against Batutsi, but, few know that this was a genocide in several stages. In 1963, and estimated twenty thousand people were murdered, in what we now know was a chilling rehearsal for 1994. Only a few years earlier, in 1959, the Centuries old Rwandan Monarchy had been overthrown, and a Republic proclaimed. The new Republic announced itself by staging the first genocidal massacres of Batutsi, murdering hundreds of thousands driving hundreds of thousands more into exile to neighbouring countries. All perpetrated under the connivance of the Belgian colonial powers, and especially the Catholic Church represented by the missionaries of the White Fathers.

In an echo of the European racist theories of the time, the new ruling party, the extremist racist PARMEHUTU (Party for the Emancipation of Hutu) had declared their kith and kin, the Batutsi, an alien race, the “other” to be dehumanised, then murdered, almost as a religious duty. When in 1962, independence was declared from Belgium, it was independence in name only. For PARMEHUTU, the enemy was not the colonising power, but the Batutsi from whom they could not be separated by history, language, culture, and everything else that makes a people one. Genocidal massacres of Batutsi were planned intermittently since 1959. The excuse for the 1963 massacres was an attack by the exiled Rwandans, dubbed “Inyenzi”, or cockroaches by PARMEHUTU.

The attackers were romantic, quixotic, young men, with idealistic dreams of restoring a united Rwanda, under a Monarchy once again. Ill equipped as they were ill organised, brave and courageous to a point of fatalistic recklessness. They served as a ready excuse for the regular bouts of massacres of those Batutsi left in Rwanda. “If Inyenzi even think of attacking Kigali”, declared Gregoire Kayibanda, the newly installed President of the newly minted Rwandan Republic, “it will be the end of Batutsi as a race”. Note, the Batutsi “as a race”, a theory propagated by European anthropologists.

In 1962-63, the monarchists, by sheer will power, for they had little else, had managed to come to within a few kilometres of Kigali.

The killings were spread around the country, but, were most intense in the South West, principally Gikongoro, Butare, now Huye, Cyangugu, Kibungo and Byumba. They began with the rounding up and murder of Bahutu politicians who were known opponents of the genocidal ideology and plans. These included Kayibanda’s own uncle Michel Rwagasana. He had been a member of Parliament, and Secretary-General of UNAR (Rwanda National Union) a nationalist, unionist, pro independence party. He and other politicians of similar mind were picked up on the night of the 23^rd, and transported to Ruhengeri. They spent a night under beatings and torture, and early in the morning of the 24^th, they were dragged to the foot of Nyamagumba hill, and there, under the supervision of a Belgian military officer, Major Turpin, in what is considered the first government supervised massacre, they were shot dead. They were buried in a mass grave, some as they were dying, still alive. More Tutsi and Hutu politicians were murdered then in a single day, than were murdered in 1994.

With these voices silenced, it was now the turn of the ordinary men, women and children whose murder these politicians would have protested, to be murdered. And the plan for this was chillingly efficient and ingenious. Rwandans are a religious lot, who were monotheistic believers long before the arrival of Christianity. Well over 70% of the country was then Catholic, and almost all of them would be in Church on Christmas Eve. This, their murderers decided was a perfect time to find them all in one place, gathered, unwittingly, like lambs to the slaughter, for slaughter it would be.

People were murdered as they came out of Churches, others on their way there. The massacres continued on Christmas day, and into the New Year, as those who had not heard of what had happened on Christmas Eve, made their way to the Christmas service. By the end of the carnage, 20-30,000 were dead, or dying. As in 1994, and 1959 before that, the killers’ unspeakable hatred was clear in the way they murdered their victims, with basic, crude instruments.

Some were dragged to rivers to be drowned. Among these was a young pregnant woman, who managed to survive. The child she was carrying would grow up to join the Rwanda Patriotic Front (RPF) Forces which ended the 1994 genocide. Today, Dr. Richard Sezibera serves as Rwanda’s foreign minister. His father however, like so many others, did not survive the killers to see his son being born.

To suggest that the Catholic Church was complicit in these murders would be a gross understatement. The Church was the power in the land, little of anything happened without its say so. In fact it is inconceivable that anything would have. The notorious Archbishop Andre Perraudin was the de facto ruler of Rwanda.

There were individuals among the Catholic Clergy who were horrified and protested the killings. Among them, Henri Bazot, who confronted the Prefect of Cyangugu, Pascal Ngirabatware, whose murderousness had earned him the nickname Cain. Fr De Jamblinne expressed his outrage by refusing to give the holly sacrament to Andre Nkeramugaba, the Prefect of Gikongoro. Now in his 90s and still in Rwanda, De Jamblinne would go on to try and save more people in during the following genocides, 1973, and of course throughout the 90s, culminating in 1994.

These priests did all they could to hide as many people as they could from the killers. They raised the alarm about what was taking place as far as Vatican radio. It was Vatican radio which announced that genocide was taking place in Rwanda for the first time.

Back in Rwanda, the Catholic Church authorities were furious with these priests. Bishop Andre Perraudin chided Vatican radio for broadcasting what he called “false rumours”, while the official Catholic Newspaper Kinyamateka, attacked news outlets worldwide, who published these “false rumours of genocide”.

Catholic doctrine teaches that no sin is unforgivable, provided repentance is sought. This Christmas period, as every Christmas period, nothing will be said of what happened in 1963. Until that changes, and the Church acknowledges and seeks repentance for its role in all the Rwandan genocides, then surely by its own teaching, the Church remains condemned to eternal damnation.

@Vincent Gasana

*Vincent Gasana is a freelance broadcast journalist and programme maker.

Twitter: @MweneGahaya.

By: Tom Ndahiro

An American Congressional representative from Oregon takes it upon herself to lend weight to claims that Rwanda is an oppressive state. Most Rwandans who know next to nothing about her state, a little more than the Congresswoman does about Rwanda, are bemused by the bizarre intervention, which seems to come out of the blue.

But the Congresswoman, Suzzane Bonamici (Democratic), is blameless, and she isn’t the only member of the American legislature, who has been duped by a group of Rwandans, who have made it their life’s mission to pervert the truth about their native homeland.

In late November 2018, the Tom Lantos Human Rights Commission (TLHRC) a bipartisan body in the US House of Representatives, held a congressional briefing on Rwanda. According to Randy Hultgren, the commission chair, the objective of the hearing was to “raise awareness of serious human rights issues occurring in Rwanda”.

In holding the hearing, the commission was responding to a sustained long standing campaign against Rwanda, and its leadership in particular. Those doing the lobbying are either Rwandans, or non-Rwandans influenced by Rwandans to depict the country in terms the American legislators now seem to believe as true.

The legislators are therefore simply doing what the commission was set up to do, and are responding to concerns from their constituents, about the alleged abuse of what are universal values, especially on human rights.

In this campaign, on Twitter, Illinois Democratic Sen. Dick Durbin of Illinois said is “troubled by what appears to be highly questionable charges against Rwigara for seemingly running for office peacefully.” Other American legislators who joined the campaign on Twitter accounts are Sen. Patrick Leahy, D-Vermont; Rep. Ann Wagner, R-Missouri and Rep. Barbara Lee, D-California.

The legislators are however blissfully ignorant of the fact that those who go to them, waving the flag of freedom, Democracy, and the rights of man, have been campaigning against Rwanda since 1994, in protest against the overthrow of a genocidal establishment to whose ideology they remain wedded, for which they remain adherents.

In terms the legislators will best understand, listening to these Rwandans, and their enthusiasts, is exactly like listening to neo-Nazis defending Nazis and Nazism, questioning the historical facts of the Holocaust, and calling the allied powers who defeated Nazism, abusers of Human Rights, with the perverted logic that denying Nazism freedom of expression is abuse of Universal rights.

The anti-Rwanda campaigners include a man like Professor Charles Kambanda, who styles himself “a human rights defender”. Kambanda teaches at St John’s University in New York. He is a plausible figure with impressive credentials, much like many of his ilk. But, if the legislators understood his true beliefs, they would be holding a hearing on why such a man is allowed to pollute young minds, in an American University, with his poison.

One of Kambanda’s grotesque assertions, was that the Government of Rwanda, “is subjecting the Hutu, especially in rural areas to forcible vasectomy” twisting the government’s efforts to develop family planning and reproductive health in Rwanda, by establishing health centres where every citizen can access both education about reproductive health and family planning, and different kinds of contraceptive methods.

Kambanda’s outpourings are straight out of Kangura Magazine, a genocide era hate publication, which together with Radio Télévision Libre des Mille Collines (RTLM) called for the extermination of Tutsis. Now as is common with these advocates of genocide and their supporters, they project the exact same hate language they used during the genocide on the Rwanda Patriotic Front (RPF), which brought their murderous reign to an end.

And no one attracts more hatred from the likes of Charles Kambanda, than Rwanda’s President Paul Kagame. “Kagame” Kambanda shouts for anyone that will listen to, “is professional at exterminating Hutus like flies…because of deep seated hatred of Hutu as a race”. Rwanda he declares in his hate speech, “…is an apartheid-like junta, which has excluded the Hutu from participating meaningfully in the country’s social, political and economic life…it has created a second class citizenry of the Hutu with no rights with no rights and freedoms…it has killed Hutu consciousness” and he insists, “this is obvious to the world”.

It is in this way that everything that happens in Rwanda is twisted ironically into the very malignancy that was the norm in pre-1994 Rwanda, and to which these genocide supporters look back nostalgically. If you substitute Hutu for Tutsi, and mirror accusations they used to mobilise hatred against Tutsis, Prof. Kambanda’s diatribe becomes the truth of pre-1994 Rwanda, that he and his like had fashioned. Of the 1994 genocide against the Tutsi, we are informed by Kambanda that “the so-called 1994 Tutsi narrative is probably the most stinking hoax of our time…”

Astonishingly, many otherwise decent people give credence to this kind of poison. Kambanda undoubtedly influences the legislators and others, and even bodies like Amnesty International.  In another in December, the TLHRC held another hearing, during which deputy director for advocacy and government relations for Amnesty International USA, Adotei Akwei described the Rwigara case as “a chilling expose and the culture of fear and repression that exist in Rwanda”.

It is in this way that Congresswoman Suzzane Bonamici declares, with all the conviction of an ardent convert that the conviction of Diane Rwigara “was politically motivated”. Now that Rwandan judges have quashed her conviction, scathingly criticising the prosecution’s failure to prepare their case properly, one wonders which way all these people will jump.

The Rwanda Prosecution Authority is to appeal the judgement, so Ms Rwigara may not be out of the woods just yet. In the meantime, ever alert for an opportunity for self-promotion, Ms Rwigara thrown herself into the arms of the likes of Victoire Ingabire and her supporters. Ingabire’s conviction for among other crimes, genocide denial, would have been well understood by anyone who knows anything about her, and her genocidaire party, FDU-Inkingi. It is testament to her lust for attention that Rwigara shows no compunction in joining this genocidaires’ camp.

There is no question that the legislators’ interventions are in good faith. Indeed, in duping them, the likes of Kambanda cynically don the clothes of human rights advocates, because they know that it is a cause that will move some of the unsuspecting American legislators.

But, American legislators are powerful, well resourced, with enviable access to any information they could possibly wish to attain. It is pertinent to ask if they can continue to plead ignorance as a defence against lending their considerable influence to sympathisers, and in some cases perpetrators of what has been rightly called the crime of crimes.

Twitter: @TomNdahiro

By: Vincent Gasana

Cometh the hour cometh the individual, to slightly misquote a common saying. It is a saying that automatically comes to mind as we consider the lives of Zula Karuhimbi and George Loinger, two people, from two different worlds, who at first glance couldn’t seem more different, but, on closer inspection, have more in common with one another, than they each have with those closer to home, in their own respective world. What better time to bring to mind two extraordinary individuals than Rwanda has just celebrated National Heroes Day.

Zula Karuhimbi, and George Loinger breathed their last within a few weeks of each other, aged 93, and 108. Neither one knew of the other, but, the world honours their memory for very similar reasons, under similar circumstances. As their worlds descended into unfathomable depravity of man’s inhumanity to man, they found the heart and courage to rise to the highest, most noble expression of humanity.

Karuhimbi’s finest hour would come in the 1994 genocide against Tutsi. She would more than live up to her name. In Kinyarwanda Uruhimbi the most respected, almost sacred place in the house, where milk containers are kept.

In a deadly version of colonial divide and rule, the Belgian colonial powers had separated Rwandans along crude lines of Hutu, Twa and Tutsi. Their Rwandan protégés PARMEHUTU (Movement for the Emancipation of Hutu) enthusiastically enforced these superficial divisions with identity cards. Karuhimbi’s card read Hutu, but, Karuhimbi would keep her name unsullied.

The identity card was pregnant with malign intent. At the start, it would determine who would get access to education, to employment, to live without discrimination. Discrimination so all encompassing, it would spare no one, not even little children. The unremitting abuse of Tutsi school children by their teachers, for instance would drive some in their innocence, to plead with their tormentors, “I am sorry, I will never be Tutsi again”. Heart breaking as this was, worse was of course to come.

The card would soon determine who lived and who died. For those whose identity cards read Tutsi, it would no longer be just intense, harrying discrimination. They now carried their death warrant in their wallets. And death when it came, would be as torturous, as degrading as the murderers’ depraved imagination could conceive. The inexplicable visceral hatred for their victims that the killers summoned from deep within the depths of their being, the gratuitous cruelty, would occupy any number of psychologists for an eternity, and still defy understanding.

In 1994, Karuhimbi was already one year shy of her seventieth birthday, set in her ways, in her own mind, already living a Rwanda that would once again be, post 1994, when all identity cards would read Rwandan, and their intent would be to bring services like healthcare and education to the people.

What set Karuhimbi apart from others who shrunk away from the horror of genocide in which they were urged to participate, was the extraordinary bravery not only to reject the evil she was asked to support, but, to stand against it, armed with nothing more than her petit frame, and giant moral courage.

A world away, five decades earlier, George Loinger’s bravery and humanity had also shone through, in his own stand against the Nazis’ plan to murder every last living Jewish man, woman and child. It is extraordinary how both Loinger and Karuhimbi followed a similar pattern. Both of them would bring their life’s experiences to bear upon what was surely one of the greatest tests, if not the greatest any human being could have faced, the Holocaust against the Jews, and the genocide against Tutsi.

Loinger, who was born Jewish in Strasbourg had planned a career in engineering. All that would however be changed by a radio broadcast. “I will exterminate the Jews” Adolf Hitler had shrieked. Loinger took him at his word. From henceforth, he determined to do all he could “to prepare Jewish youth” for what was to come. Like most people, he imagined that what was to come would be intensification of the terrifying, often violent discrimination to which Jewish people were being subjected. Already a decent athlete, he now dropped his engineering studies, to study physical education.

An echo of Hitler’s hate infused shriek travelled through time, and space, to the Tanzanian city of Arusha, where Colonel Theoneste Bagosora would declare that he was going to “unleash the apocalypse” against Tutsi. Fatefully, no one could have imagined that the utterance would be more than impotent rantings of a bitter, depraved mind. In her village of Musamo Southern Rwanda, Karuhimbi knew nothing of any of this. She was of course aware of the discrimination against Tutsi. She was old enough to have witnessed her country turn from a unified monarchy, to a place sealed in the hate ideology of PARMEHUTU.

Rwanda before 1994 was a desperately poor country, its inhabitants among the ordinary people, even the Hutu in whose name crimes of genocide would be perpetrated, little more than captives to the PARMEHUTU ideology, either as victims, or as pawns complicit in mass murder. Healthcare was an unknown concept. In their desperation, the poor who could not afford private medicine put their faith in traditional healers. Karuhimbi who had inherited skills as a healer from her parents, was therefore well known in her village. She stood out for other reasons too. In a conservative, communal society where women were second class citizens, she stood by her individuality and independence of mind.

The Catholic Church in Rwanda was the real power in the land, with more than 80% of a largely illiterate population under their complete control. It was a society in which a woman’s place was in the home, and she obeyed her Church, the state, and her husband, in more or less that order. It tells us much about Karuhimbi’s makeup that in such a society, she would divorce her husband, and, convert from Catholicism to Islam, from Dorothy Karuhimbi to Zula Karuhimbi.

As the plan for extermination of Tutsi begun, their intended victims desperately cast about for safe places to hide from the murderers. Some sought refuge from individuals they trusted. Soon, Karuhimbi’s little house was home to over a hundred terrified people. For days, she sheltered them, and when her food supplies ran out, she went asking her neighbours for more, sometimes leaning on her relatives to hide some people. But, keeping over a hundred people in a modest dwelling that was barely enough for one elderly woman, would soon seem like the easy party of her challenge.

Before long, the Interahamwe militias came calling, demanding that she hand over her charges. It is then that Karuhimbi came upon the decision that she and those she was protecting would be better served by her transformation from Karuhimbi the healer, to Karuhimbi the witch. With a conviction that would have pleased the most exacting theatre director, she played her part well. She routinely wore umpteen bangles and bracelets on her wrists. Now she would stand in front of the Machete wielding Interahamwe, wildly shaking her wrists, threatening to curse them to damnation if they crossed her threshold. “Entering my house will be digging your own graves” she menacingly warned.

It is difficulty to overstate the courage needed to stage such a performance. The Interahamwe militias had thrown off all vestiges of humanity. They were the genocidal establishment’s most trusted weapon, merciless torturing, killing machines. They had become the very embodiment of the evil they visited upon their victims. How Ironic then, that Karuhimbi would threaten to unleash demons from hell upon them.

Perhaps it was the blessings they received from the Catholic Church, that they didn’t realise that hell’s demons would have recoiled from them. “There are no more devils in hell, they are all in Rwanda”, it would later be claimed. Many of these devils were at Zula Karuhimbi’s door step. Day, after day, they came, and day after day she confronted them. A diminutive seventy-year-old woman, between blood thirsty machete wielding interahamwe and their intended victims.

At times she came close to overplaying her hand: to one young man hiding in her house, she gave an axe, and instructed him to act like a demon if the Interahamwe managed to get past her, and into the house. And just in case her bluff as a newly minted necromancer was called, she waived a petrol can at them, swearing to torch her house, and everyone within, if they entered. We’ll never know if she was serious about this more prosaic threat. She would later say about those who had taken refuge with her, “I knew if they died, I would die”. She never explained why this should be so, it seemed perfectly natural to her.

As it did to Loinger. Enrolled in the French army, he was captured by the Germans, but, escaped, encouraged in part by a letter from his wife. She had taken in twenty-seven Jewish children, who had been bought from the Germans, and was at a loss how to look after them on her own. Back in France, he went to work for Oeuvre de secours aux enfants (OSE), a Jewish organisation which hid Jewish children from the Nazis, and inevitably joined the French resistance. By the time of his escape, almost all of France was either directly under Nazi control, or their French collaborators of the Vichy government.

A fluent German speaker, he was able to crisscross the country, passing himself off as a physical instructor in the service of the Vichy government. He begun the exfiltration of all the children who had been hidden by the OSE, closer to France’s border with neutral Switzerland. He used paid smugglers or carried the children on his back. Those still in hiding, he entertained Calisthenics, partly to distract them from fear and anxiety.  But, the physical training was also in earnest. He wanted to prepare them for the harsh journeys they would have to travel to escape, and, grimly, if they were unfortunate enough to be caught by the Nazis, he intended them to be strong enough to survive the hardships of the concentration camps.

Like Karuhimbi, he would resort to ingenious ruses to save those under his protection. He moved many of the children to Annemasse, contiguous with the Swiss border. There, he would organise what he later called “a terrific game of soccer”. In an exercise he had taught the children, he would throw the ball hundreds of metres, over the Swiss border for them to retrieve. This time however, they would not return. Both they and the ball would be picked up by OSE members in Switzerland.

“We always returned with fewer children than we had taken to our soccer games, and no one noticed”, he would later reminisce, with a chuckle. His most daring trick was to dress the children as mourners, take them to a cemetery whose wall abutted the Swiss border, and once there, use the grave digger’s ladder for the children to climb over into Switzerland. Both Loinger and Karuhimbi would later be bemused at how they ever managed to get away with such tricks. Karuhimbi would thereafter fail to convince someone or people that she wasn’t really a witch, with powers to command demons.

Loinger was once found by a troop of German soldiers as he moved some children. Sticking to his ruse, he explained that he was taking them for physical instruction. The soldiers insisted on giving him an escort. He later described this extraordinary scene, he and the children, marching along with the very army from whom they were fleeing. Arriving at what would have been their hiding place, they waved their military escort good bye.

Karuhimbi managed to keep safe all a hundred and fifty people who had gone to her for protection, until the RPF forces defeated the genocidal forces and liberated the country. The OSE saved 2,000 Jewish children, half of them by Loinger personally.

“Courage is resistance to fear, mastery of fear, not absence of fear” remarked Mark Twain. Zula Karuhimbi, George Loinger, fearfully courageous and a lasting example to us all.

By Jos van Oijen

Several years after the genocide in Rwanda those suspected of planning and carrying it out are taking on the appearance of political opposition. And they are gaining support. Could the terrorists of today take courage from this phenomenon?

In March 1994, Belgian Lieutenant Luc Lemaire is put in charge of a company of UN peacekeepers in Kicukiro, a suburb of Kigali, the capital of Rwanda. The blue berets are in Rwanda to monitor the implementation of a peace treaty between the government of Hutu president Juvenal Habyarimana and the rebel army of Tutsi refugees led by Paul Kagame.

During those first months of 1994 the tension is mounting. Extremists try to sabotage the peace agreement. Several politicians are assaulted and at least 23 people are killed in Kicukiro towards the end of February.

A month later there are still a few hundred Tutsi in the parish church of Kicukiro, hiding from the militiamen patrolling outside. One of Lemaire’s first priorities is to establish the identities of the leading terrorists in the neighbourhood and the kinds of weapons they possess. Three days before the outbreak of the genocidal violence he manages to obtain a list with the names of armed extremists, some of whom are leaders of the local Interahamwe militia.

Most are in possession of an R4, an automatic rifle of South African origin. One extremist owns a Kalashnikov, some have grenades as well. According to Lemaire’s informer, the terrorists have received the weapons for an attack on the church. On the top of the list is “Nzinga, Jean Claude, son of the Counsellor”. After the genocide his name will turn up in reports of human rights organizations and at the International Criminal Tribunal for Rwanda (ICTR).

A new life

In The Netherlands we know Nzinga as Jean Claude Iyamuremye from Voorburg. Just like many other genocide suspects he has managed to build a new life here without raising suspicion. When his past finally catches up with him and he is suddenly taken to prison, his friends are completely stunned. Disbelief prevails.

The disbelief soon changes to denial. Could Jean Claude be the victim of political games, people wonder. After all, he is friends with Victoire Ingabire from Zevenhuizen who is the leader of a Rwandan opposition party in exile. They start a petition for Jean Claude’s release. “The testimonies are false”, the website states, and: “He is innocent.” This seems to be a common reaction in the cases of genocide suspects.

Their friends and acquaintances can’t connect the situation they are familiar with in Holland to the reality of Rwanda back in 1994. This is also the case with Jean Baptiste Mugimba from Leusden. Mugimba’s name comes up multiple times in the archives of the ICTR, in newspaper articles, letters, radio tapes, video recordings, expert reports and testimonies.

According to these documents Mugimba was a leading figure in the Coalition for the Defense of the Republic, an extremist party that called for the extermination of the Tutsi during rallies and demonstrations and whose militia played a major role in the massacres. The available evidence should promote a rational response to his arrest but even Mugimba can rely on the unconditional support of a part of his social circle.

Confessant

Father Peter, a Catholic priest who has known Mugimba for sixteen years, expresses his bewilderment in a written response. “It came as a complete surprise to all who knew Jean Baptiste when he was lifted from his bed and taken to jail,” he explains. “It was unthinkable to me that the allegations could be true.” “Jean Baptiste was a confessant of mine”, the priest elaborates. “During confessions – to which he obviously came voluntarily – nothing was ever discussed that remotely resembled what he was accused of. It would be illogical for Jean Baptiste to come to confession and then conceal his greatest sins.”

Theories abound to explain Mugimba’s arrest. Ms. Jonkers, a French interpreter who knows Mugimba’s son, is under the impression that commercial motives caused the arrest: “I believe there is a secret agreement with Rwanda,” she says. “The Netherlands extradite the dissidents and get economic services in return. I cannot prove it, but I’d stake my life on it.”

Open letter

The Support Fund for Refugees in Leusden (SSVL) has published an open letter to the Dutch Ministry of Justice pleading for Mugimba’s release. In the letter, Sjef Kemps, the president of the SSVL, argues that his innocence has already been established. “Mr. Mugimba’s lawyers have already proved that the allegations are unwarranted,” he writes.

Mr. Kemps is convinced that Mugimba is the victim of political games. “The accusation of genocide is the easiest and fastest way to get opposition members back to Rwanda and shut them up,” according to Kemps, who prefers not to comment on the incriminating documents. Mugimba himself suspects “a dirty political game” behind the accusations, resulting from his financial support for the political activities of Victoire Ingabire.

Ties with Victoire Ingabire are also used as an excuse by Pierre-Claver Karangwa, a janitor from Ermelo. But, according to former prosecutor and human rights activist François Xavier Nsanzuwera, Karangwa had been part of a death squad as early as 1990. He was charged with the assassination of three members of the family of Silas Majyambere, a critic of president Habyarimana.

In the following years Karangwa was part of the military commission that, according to Human Rights Watch and many scholars, defined the Tutsi ethnic group as the enemy of the Hutu. Witnesses claim he was actively involved in the genocide at two locations. Karangwa’s response: “I am the victim of a politically motivated slander campaign by Rwanda’s dictatorial government.”

In recent years Karangwa has been the head of security of Victoire Ingabire’s political party. The number of genocide suspects with a connection to Ingabire is impressive. Among them are current and former board members of her political party and a former assistant, Joseph Ntawangundi, who was convicted of involvement in several murders during the genocide. As an exception to the rule, Ntawangundi confessed and is currently serving 17 years in prison.

Victoire Ingabire

The question arises wether all these people were wrongly accused because of their links with Ingabire or if there is a reason for Ingabire to be surrounded by so many genocide suspects, both in her political activities and in her personal life. What do we really know about her? Victoire Ingabire is currently serving a prison sentence in Rwanda, where she was convicted for ‘conspiracy against the authorities through terror and war’ and for ‘minimizing the genocide’.

The latter count has been the subject of considerable media attention and is often criticized as stifling the political opposition. To her supporters Ingabire is therefore a political prisoner. The media stories about Ingabire also tend to recycle critical remarks by human rights organizations that are related to other parts of her original indictment, although Ingabire was acquitted on some of those counts. By focusing on the critical comments, the ‘conspiracy through terror and war’ has largely disappeared from the public debate.

Ingabire’s neighbour from Zevenhuizen, Frans Zwanenburg, runs the support group FFDR. Zwanenburg organizes demonstrations in The Hague for her release and he raises funds to pay her lawyers. The Reformed and Catholic churches of the Zevenhuizen area, as well as the local public broadcasting organization ‘Omroep Zuidplas’, have joined in the activities for Ingabire’s release.

The question whether these activities are in accordance with the tasks of a publicly funded broadcasting organization does not yield a clear answer. The news editor of Omroep Zuidplas, Marien Mulder, provides the following reason for their support: “We are in regular contact with people who know the family personally and approach the matter from this point of view.”

Conviction

The problem with the growing number of fan clubs dedicated to Victoire Ingabire is that their enthusiasm includes the censoring of undesirable information. The message they wish to convey is that Ingabire stands for reconciliation, freedom and democracy in Rwanda. Not mentioned in the biographies they circulate is Ingabire’s carreer within the RDR, a party founded in the Democratic Republic of the Congo in 1995 by representatives of the former – genocidal – regime.

Ingabire joined the RDR in 1997 and became its president in 2000. Ingabire’s current party, FDU-Inkingi, is a coalition of the RDR and a few smaller parties and is in fact a continuation of the same party. The importance of this information becomes clear when we consider that the former military wing of the RDR still exists as the FDLR.

The FDLR is the most notorious guerrilla group in eastern Congo and was placed on the list of international terrorist organizations in 2005 by the United States. Independent evidence suggests that Victoire Ingabire has been in contact with, and provided support to, the FDLR. Suspicions against Victoire Ingabire and her party first emerged after experts of the UN Security Council in 2008 and 2009 conducted research into the international support network of the FDLR. The organization’s activities included illegal mining and logging.

Without help from abroad assisting with marketing and money laundering activities the organization could not survive. The research team discovered financial, logistical and political support from Rwandans in The Netherlands and Belgium, including (board)members of FDU-Inkingi, and a few charity organizations in the Balearic Islands who were in regular contact with Ingabire and her husband.

After her detention in Rwanda the Dutch police conducted house searches in the homes of Ingabire and an assistant in Bilthoven. These searches produced evidence of money transfers and other forms of contact. The evidence was confirmed by her Dutch lawyer.

Questionable views

Ingabire denied having met with FDLR leaders, but Kris Berwouts, one of the acquaintances who took to supporting her in the media, confirmed a meeting between Ingabire and FDLR commander General Aloys Ntiwiragabo. In a Belgian magazine article Berwouts explains that the meeting was organized by Joseph Kabila, the president of Congo, who had supposedly suggested a non-violent pact between Ingabire and the FDLR to challenge Paul Kagame together. “She tried to convince them to lay down their arms,” Berwouts concludes.

Given the culture of extreme violence that is characteristic of the FDLR, which is after all their core business, Berwouts’ interpretation does not seem very realistic. But the opinions held by Dutch and Belgian supporters of Ingabire and the genocide suspects do not appear to be very well informed in general. They almost exclusively cite sketchy internet sources.

Google searches return an increasing number of websites that recycle the discourse of Ingabire’s party and the lawyers of genocide suspects. Wikipedia entries appear to be meddled with and need regular clean ups. Genuine studies and documents about the genocide are slowly drowned out by the misinformation that’s flooding the internet.

Unfortunately, that which is not readily available does not exist to the human mind. Considering the recent developments in international terrorism it is hard to imagine that in twenty years time there will be fan clubs defending the masterminds of the contemporary mass violence from Paris and Brussels to Lahore and beyond. But then, who would have thought 22 years ago that it could ever happen in connection to the genocide of the Tutsi in Rwanda?

First published in Dutch on 7 April 2016 at: http://www.ravage-webzine.nl/2016/04/07/terroristen-met-eenfanclub/

By: Ndahiro Tom*

Imagine if the arch perpetrator of September 11, had not been an al-Qaeda terrorist, but a Catholic priest who was protected by the French, then continued to serve in the Italian church.

Imagine too that the attack was not a surprise, but happened slowly; that it could have been stopped, but wasn’t because not enough people cared. On this first anniversary of  September 11, a lesser-known African “Ground Zero” should remind us that there is more than one axis of evil in the world.

The Rwandan Ground Zero is located in Nyange, a small village in the Kibuye province. The fateful day was 13 April 1994. It also involved fire and the destruction of a building full of people – a building that was a Catholic church. But killing the men, women and children trapped inside took longer than in New York.

While around 2,000 sought sanctuary there, the parish priest, Father Athanase Seromba, issued orders to bulldoze the church. Grenades had already been thrown in, but attempts to burn the victims alive were only partially successful, so the church was flattened to smouldering rubble.

On the face of it, the circumstances in Rwanda’s Ground Zero were different from the American catastrophe. To begin with, many nationalities and religions were represented in New York, and the airline passengers, office workers and fire-fighters were going about their daily business.

The speed of the  September 11 tragedy meant that those burnt to ashes passed away without knowing the cause of their demise. Those in Nyange were all Tutsis who saw death coming. Yet in both scenarios the buildings fostered a sense of security: on the one hand, in a symbol of American strength; on the other, in the safety of the house of God.

Nyange was not the only site of mass murder in Rwanda. Far from it. Three times more people were killed there every day than in New York, and the killing continued unabated for 100 days while the world’s great powers argued about the best way to describe this bloodshed.

The American and African tragedies were both consequences of ideologies which live on today. How they are handled will determine whether we can prevent a repetition – or worse – of those events. The responses to these “ground zeros” have been vastly different.

The Afghan rogue state took a pummelling for colluding with the conspirators, the perpetrators having perished during their heinous crime. Those responsible in Rwanda lived to enjoy themselves. For months, the leading perpetrators remained in the country under French protection. Father Seromba was protected for eight years by the Catholic Church in the Diocese of Florence, Italy. And he was not the only one. No bombs, we may recall, were dropped on Rome.

It is fitting for Americans to commemorate the cataclysmic event that befell them and proper for us to remember with them. The events and memorial in Manhattan will shape American and western collective memory for generations to come. But the memorials for the preventable murder of over 1,000,000 Rwandans are a different story, worthy at best of a few column inches in Europe and America.

At Nyange, and at around two hundred other sites of devastation in Rwanda, international visitors are rare and few feet tread the paths in respect of the dead.

While intensifying the war on terrorism, the West would do well to examine Rwanda’s experience and President Paul Kagame’s philosophy. Here ‘security’ is not about paranoia; it’s about the future of a nation. Yet after such devastation, it is clear they have no choice: they simply have to find a way to live together.

Eight years later, as Rwandan forces challenge the genocidal militia still operating in Eastern Congo, the eye is very much on the long term future. In an effort to break the cycle of mistrust and hatred, collective memory is being formed to promote understanding, not fear.

Children are being taught responsibility toward each other. Minister of Youth and Culture Francois Ngarambe explains how the memory of tragic events should be used positively: “Memorials should not accuse the children of perpetrators; they should accuse the ideology that leads to genocide.”

A few miles from Nyange, three years after the genocide, militia visited a secondary school to demonstrate they had not finished the job. They ordered Hutus and Tutsis to separate. Unlike 1994, the students refused to be divided. “We are all Rwandese,” they said. So the militia killed many and left. The children paid the ultimate price for opposing divisive ideology, but by standing together they contributed to the survival of their nation; they left their killers with a muted victory.

A year after September 11 , we can only hope that America, the West and the Muslim world will not need to have such heroic children to teach us that we are all human. We can also only hope that it will not take destruction on the Rwandan scale to make us realise that we, too, simply have to find a way to live together.

*This article was written and first published in 2002 by The New Times

Par Jean Ndorimana*

INTRODUCTION

Ces derniers jours le Vatican est confronté aux problèmes de clercs et de hauts dignitaires de l’Eglise présumés ou coupables pour abus sexuels et de pédophilie. Les victimes sont les sœurs, les femmes ordinaires et les filles ainsi que des mineurs des deux sexes.

Les hauts responsables des Eglises d’Europe, d’Amérique et d’autres continents coupables ou complices de ces délits ont été traduits en justice. Des cardinaux, des archevêques, des évêques ordinaires et de simples prêtres sont en train d’être punis pour avoir commis ces délits ou avoir couvert ceux qui, étant sous leurs ordres  ont commis ces délits. Très récemment, le Cardinal Georges Pell d’Australie, qui était la troisième personnalité au Vatican, a été condamné à l’emprisonnement de 6 ans pour avoir abusé des mineurs de moins de 16 ans. Le primat de France, le Cardinal Barbarin  de Lyon, a été condamné à la peine de 6 mois avec sursis pour avoir couvert un de ses  prêtres pédophile.  Le Pape vient de refuser sa démission en avançant la présomption d’innocence, surtout qu’il a  interjeté appel. Pour Monseigneur Luigi Ventura, Nonce apostolique à Paris, une levée d’immunité a été demandée afin qu’il soit jugé pour abus sexuels. L’Archevêque Theodore Edgar Mc Carrick de Newark en Amérique a été puni pur ces délits. En Pennsylvanie et au Chili des évêques ont carrément été réduits à l’état laïc pour de tels délits.

Après de telles mesures à l’encontre  des clercs coupables pour délits qui n’ont rien à faire avec l’homicide, le moment est opportun pour demander ce que l’Eglise catholique réserve aux clercs et religieux du Rwanda, libérés ou encore en prison, qui ont été condamnés pour implication dans le génocide, à des niveaux différents. Lequel des deux délits, l’abus sexuel et le génocide, est plus grave que l’autre ? Quand est-ce que l’Eglise du Rwanda et le Vatican se pencheront sur les cas des clercs coupables de génocide ? Les évêques rwandais ignorent-ils que la législation civile ne remplace pas la législation canonique ?

1. L’Eglise catholique dans les eaux troubles : les conséquences économiques et morales sur son dos

Bien que ces délits aient été punis dans les différents pays et continents, le Pape François n’a pas voulu se réserver à lui seul la charge de punir les « délinquants ». Récemment, entre le 21 et le 24 février 2019, il a tenu au Vatican une session avec les hauts responsables de l’Eglise et les présidents des Conférences Episcopales de tous les pays. L’ordre du jour était de fustiger ces abus sexuels. Les diocèses respectifs ont supporté les dépenses leur infligées par leurs Etats, au bénéfice des victimes. Cela a comporté des conséquences graves pour toute l’Eglise. La baisse des aides des diocèses riches d’Allemagne et d’Amérique qui fournissaient au Vatican des aides importantes a eu des conséquences graves sur les œuvres du Vatican, au Vatican même et dans les Eglises du tiers monde. En plus de ces dépenses, certains responsables ont été punis individuellement. Dans certains pays comme l’Allemagne, l’Autriche, la Suisse et d’autres, des téléphones rouges ont été mis à la disposition des victimes pour la dénonciation de ces abus. Et ce n’est pas fini ! Où en arriverons-nous ?

Le problème se transfère maintenant du domaine économique au domaine moral. Les désertions sont certainement notoires dans toutes les Eglises qui ont connu ces problèmes. Au Rwanda, les désertions étaient déjà notoires directement après le génocide. Elles sont encore plus notoires après la réhabilitation des sœurs, des frères et des clercs, que les diocèses et les Instituts religieux ont réhabilités en faisant fi de leur condamnation par les instances officielles, classiques ou populaires (gacaca). Ils font comme si de rien n’avait été. Des témoins oculaires racontent des cas de fidèles tombés en syncope après avoir vu à l’autel, après sa libération, l’un ou l’autre prêtre qu’ils avaient vu sur une barrière durant le génocide ; l’un ou l’autre prêtre a également participé aux réunions qui condamnaient à mort les Tutsi injustement accusés d’être d’intelligence avec le FPR. Après avoir revu dans ses activités éducatives ou caritatives un frère ou une sœur qui a livré des Tutsi, des confrères ou des consœurs  des génocidaires, certains religieux et clercs ont quitté leurs instituts. C’est là une autre forme de désertion suite à ces scandales. Il n’est pas donné à tout le monde d’échanger le baiser de paix au cours de la messe, de partager la prière, et même le repas, avec un confrère ou une consœur coupable d’une si haute trahison. Trahison vis-à-vis de l’Evangile et des vœux solennellement assumés.

Ce n’est pas seulement aujourd’hui, sous le Pape François, que ces cris d’alarme sont lancés. Sous ses prédécesseurs, ces cris ont été étouffés. Les papes Paul VI et Jean Paul II ont  fait beaucoup de choses pour l’Eglise, mais ce domaine leur a échappé ou a été négligé. Ils se sont bornés sur l’interdiction des préservatifs aux chrétiens soucieux de se protéger contre le Sida ou soucieux d’utiliser ce moyen pour limiter les naissances. Vis-à-vis des clercs, ces papes se sont limités à refuser seulement aux prêtres des pays du Tiers monde la réduction à l’étal laïc. Aucun prêtre d’un diocèse d’Europe ou d’Amérique ne peut passer une année sans recevoir une réponse favorable à sa demande de réduction à l’état laïc. Mais ceux des pays appelés pays de mission ou du Tiers Monde (Afrique, Asie, Amérique du Sud et autres continents pauvres) qui renoncent au sacerdoce ministériel passent toute leur vie sans jamais obtenir leur droit de réduction à l’état laïc prévu par la législation de l’Eglise! Il a toujours été brandi que seuls les prêtres africains étaient incapables de respecter le vœu de célibat ! L’histoire ne vient-elle pas de démontrer que, blancs ou noirs, nous avons tous le même corps ! Qu’en dit le Vatican ? Qu’en disent les diocèses concernés ? Le Vatican prétend-t-il encore que seuls les prêtres africains ou du Tiers Monde sont incapables de supporter le célibat sacerdotal ? Que le Vatican fasse les investigations ou les statistiques maintenant, après ces cas d’homosexualité, de pédophilie et d’autres abus sexuels en Europe et en Amérique ; et surtout de la part des hauts dignitaires de l’Eglise ! Que ces investigations se fassent en Afrique, en Asie et en

Amérique Latine, et que l’on nous montre les résultats. Le silence devant ces abus aurait été parmi les raisons de démission de Benoît XVI, mais ce n’est pas tout. A cela s’est ajoutée la divulgation des secrets du Vatican lui volés par son majordome (secrétaire particulier), secrets publiés en plusieurs volumes dont certains en possession du signataire de cet article.

2. Les évêques du Rwanda ne sont pas meilleurs que leurs pairs américains, australiens, chiliens….

La session de février 2019 a certainement émis des décisions importantes, et il  le fallait ; certaines Conférences Episcopales nationales en ont fait la  résonnance chez elles. Celle du Rwanda l’a fait aussi. Mais elle n’a parlé que de ce qui s’est dit dans la session de février au Vatican ! Cette occasion était pourtant opportune pour ajouter que les problèmes de l’Eglise ne sont pas seulement les abus sexuels, mais aussi et surtout le crime de génocide. Jusqu’ici elle ne dit aucun mot au sujet des clercs et des religieux coupables et condamnés pour génocide. Elle n’a pas encore parlé des prêtres et des religieux génocidaires ou complices de génocide. Quand en parlera-t-elle ? Jusqu’à quand continuera-t-elle d’abuser de la patience des victimes du génocide ? Ce ne sont ni  la sacramentalisation ni les sacrilèges qui permettront à l’Eglise du Rwanda de redorer son image d’antan. Le proverbe rwandais dit que le Roi ne tue jamais, mais que ce sont ses conseillers qui tuent. Or les évêques rwandais sont les seuls conseillers indiqués pour expliquer au Vatican le génocide commis contre les Tutsi au Rwanda et dont des prêtres et des religieux sont coupables.

Toutefois, le pape François a eu beaucoup de courage. Est-ce qu’il ne subira pas le sort de Jean Paul I qui n’a fait que 33 jours de papauté pour avoir dénoncé les abus financiers de la Banque Vaticane sous un certain Marcinkus, lui-même évêque présumé pou.r abus sexuels, en collaboration avec la Banque Ambrosiano – Veneto ?

Est-ce que les évêques rwandais ne risquent pas de subir  le sort des Cardinaux, des Archevêques et d’autres confrères punis pour couverture de clercs coupables d’abus sexuels ? Avec quel parapluie se couvrent les évêques catholiques rwandais pour se croire intouchables?

Les évêques rwandais n’ont jamais dit la vérité au Vatican, ni au sujet du génocide lui-même ni au sujet des clercs qui y ont pris part. Maintenant ils parlent des fidèles qui se sont impliqués dans le génocide, mais sans spécifier que des prêtres et des religieux y ont pris part. Et pourtant, dans beaucoup de réunions de l’après génocide, surtout dans les années 1995-1999, les prêtres rwandais n’ont jamais cessé de demander à leurs évêques de faire des investigations dans leurs diocèses respectifs au sujet des prêtres impliqués dans le génocide. Lorsque nous en parlions, les prêtres hutu extrémistes allaient nous accuser chez les évêques, comme quoi nous étions en train de gâcher les préparatifs du Jubilé de l’An 2000 (100 ans d’évangélisation du Rwanda) et du synode qui a suivi. Aucun diocèse n’a fait ces investigations, car  aucun n’a montré les résultats de ses investigations. L’Eglise du Rwanda a construit sur le sable depuis sa fondation, et maintenant elle récolte ce qu’elle a semé. Jusqu’ici elle n’a jamais fustigé les divisions semées par les premiers évangélisateurs depuis 1900. Ce sont ces divisions qui sont à la base du génocide perpétré contre les Tutsi. Cet argument sera prouvé et longuement développé dans un grand ouvrage qui suivra cet article et qui est dans sa phase de finition.

L’Eglise catholique du Rwanda a un Tribunal, et à tous les niveaux. Elle ne cesse de faire des émissions sur Radio Maria au sujet de ce Tribunal. Mais elle n’a jamais annoncé les procès qu’elle aurait tenus, même dans les domaines autres que le génocide. Si elle ne reconnaît pas les verdicts des tribunaux civils, pourquoi ne tient-elle pas ses propres procès? Et pourtant l’un ou l’autre diocèse a réduit à l’état laïc l’un ou l’autre prêtre coupable de pédophilie ou d’adultère. C’est d’ailleurs le seul diocèse de Butare qui l’a fait, et il l’a fait tout en sachant qu’il y a dans presque tous les diocèses des prêtres coupables de génocide et même condamnés pour ce délit. Monseigneur Philippe Rukamba en a même un qui a été condamné pour génocide  par deux fois, et qui concélèbre avec lui tous les jours. On ne sait d’ailleurs pas combien d’enfants doit avoir un prêtre ou combien de fois il doit avoir commis l’adultère pour être réduit à l’état laïc. Et que dit l’Eglise au sujet de ses évêques rwandais   qui ont des enfants ? Est-il suffisant de les obliger à démissionner ? Deux poids et deux mesures !

L’évêque de Butare représentait la Conférence Episcopale du Rwanda dans la réunion de février au Vatican. Lorsque le Pape a parlé des cas d’abus sexuels, cet évêque a-t-il jamais pensé que l’Eglise du Rwanda a des prêtres génocidaires ou complices de génocide, délit plus grave que les abus sexuels ? Croit-il que ce délit restera caché pour longtemps ? Pour combien de temps les évêques rwandais continueront-ils a pratiquer la politique de l’autruche ? Un Rwandais a dit : « Est-ce que le Roi (du Rwanda) est au courant de tout cela (Ese ibyo byose Umwami arabizi) » ?  Et comme ce Rwandais, je dirais : « Est-ce que le représentant du Roi de l’Univers sait tout cela »? Certes, le Roi de l’Univers le sait, mais son représentant ne le sait pas, puisqu’il ne le lui a pas encore inspiré ; puisque ses représentants au Rwanda ne lui en ont encore rien dit. Mais il finira par le savoir ; et les évêques rwandais le paieront cher !

3. Un jour l’Eglise du Rwanda aura à répondre sur le système de deux poids et deux mesures

L’Eglise du Rwanda a toujours excommunié les chrétiens qui convivent (langage utilisé dans l’Eglise du Rwanda pour parler des chrétiens qui se marient sans passer par l’Eglise). Et même ceux qui assistent à ces mariages sont, eux aussi, excommuniés. Les enfants de tels couples, -innocents qu’ils sont-, vivent sans baptême jusqu’à la fin de l’Ecole primaire. Et pourtant cette Eglise donne les sacrements aux génocidaires et à leurs complices qu’elle connaît bien, et elle le fait sans rien leur dire, sans les mettre devant leurs responsabilités, ne fut-ce que dans les différentes instructions ou dans les contacts privés! Elle permet aussi aux prêtres coupables de génocide d’administrer les sacrements, et donc d’excommunier leurs fideles ! Or en théologie morale on nous a appris qu’il n’est pas permis de confesser un complice ! Serait-ce une erreur de dire que les responsables de l’Eglise du Rwanda sont, eux aussi, complices, tout comme ces évêques ou cardinaux qui couvrent les prêtres coupables d’abus sexuels ?

Certains diocèses cachent dans leurs évêchés ou dans leurs paroisses des prêtres coupables de génocide ou de complicité dans ce dernier, et qui ont été punis par la législation civile. A la sortie de la prison, ces prêtres se sont mis à concélébrer avec leurs évêques et d’autres prêtres devant des dizaines de sœurs et d’autres voisins. Nous utilisons le terme cacher parce que ces prêtres n’apparaissent pas dans d’autres célébrations. La messe garde toujours sa valeur, que ce soit en public ou en privé. Lorsqu’on demande à leurs évêques pourquoi ils leur permettent de célébrer la messe malgré le délit qui pèse sur eux, ces évêques disent que ces prêtres ne célèbrent pas en public. A partir de quel nombre peut-on parler de public ? A notre avis, le public peut s’évaluer à partir de plus de deux personnes. Quel public vaut plus que 10 ou 15 personnes ? Et même si un tel prêtre coupable de génocide célébrait tout seul, en privé cette fois-ci, a-t-il ce droit ?

4. Cas concrets, diocèse par diocèse
5. a) Diocèse de Nyundo

– L’abbé Edouard Ntuliye et son « co-paroissien » de Nyange, Jean Emmanuel François Kayiranga Tout au début des procès pour les coupables de génocide, , furent condamnés à la peine de mort par le tribunal classique, puis acquittés et envoyés en Italie par l’ex-nonce apostolique au Rwanda, Salvatore Pennacchio, pour un soi-disant repos d’une année. Tous les deux étaient dans le presbytère de Nyange lors de la démolition de l’église sur les 2.000 tutsi y réfugiés. A son retour d’Italie en 2001, Edouard Ntuliye a été conduit au tribunal gacaca cette fois-ci, qui le condamna à la perpétuité. Son confrère Kayiranga eut l’idée quelque peu ingénieuse mais saugrenue de rester en Italie où il a mis sur pied  une troupe de tambourinaires qui exhibent la culture rwandaise tout court. Il est même arrivé à ce Kayiranga d’aller au TPIR (Tribunal Pénal International pour le Rwanda) pour plaider à décharge du Bourgmestre de l’ex-Commune Kivumu, qui a collaboré avec l’abbé Athanase Seromba pour la démolition de l’église sur les réfugiés. Edouard Ntuliye, lui, en plus de la complicité de Nyange, a eu un rôle incontournable dans les massacres de la Cathédrale de Nyundo où périrent au moins 20 prêtres tutsi le même jour, et beaucoup d’autres Tutsi des environs, paysans, religieux et professeurs, tous confondus. Ntuliye et Kayiranga n’ont rien fait pour empêcher le fou d’Athanase Seromba d’autoriser le chauffeur du Caterpillar à faire cette sale besogne. Au moment du carnage, eux dégustaient leur bière dans le salon de la paroisse sans se soucier des derniers cris des pauvres Tutsi.

Monseigneur Alexis Habiyambere, ex-évêque de Nyundo, avait habitué, sans vergogne, l’abbé Edouard Ntuliye, détenu dans la prison de Rubavu, à concélébrer avec lui ou avec les prêtres qui allaient y célébrer la messe. Cela a commencé à crier lorsque Ntuliye a concélébré avec le nouvel évêque de Nyundo, Monseigneur Anaclet Mwumvaneza. Ce dernier, dans son habituelle bonne foi, a avoué qu’il est tombé dans une situation déjà existante, mais que cela ne se ferait plus. Vu sa sensibilité face au  génocide, cela ne se répétera certainement pas. C’est un homme de parole.

b)Diocese de Cyangugu

Le diocèse de Cyangugu bat le record aussi bien dans le génocide que dans le négationnisme.

-L’abbé Laurent Ntimugura était à la Cathédrale pendant le génocide. J’étais son curé. Il a toujours été marqué par un racisme hors du commun. Les délits qui pèsent sur lui, bien que libéré, sont : l’indifférence et la non assistance à personnes en danger pendant le génocide ; mais surtout la dénonciation des cachettes de ceux qui étaient menacés, sans exclure la participation à des réunions qui orchestraient les tueries. Lorsque nous lui demandions de porter à manger aux refugiés transférés de la Cathédrale au Stade Kamarampaka, il nous reprochait d’abuser de son identité hutu et il nous taxait de la bière ; nous lui en offrions tant qu’il voulait, mais il ne combinait rien, tout en réprimandant les réfugiés avec beaucoup de mépris. Dans toutes les tractations en faveur des réfugiés, devant le presbytère, il n’apparaissait jamais. Il s’enfermait dans sa chambre et sortait  après, pour ses tournées habituelles dans les bistrots des environs ou dans la Ville de Kamembe, où il a toujours rencontré des gens peu recommandables. Il a été condamné à 20 ans de réclusion. Le lendemain de sa libération, il a commencé à concélébrer dans la chapelle de l’évêché avec l’évêque et les prêtres qui y habitent, pour plus d’une quinzaine de sœurs des couvents des environs. Et puis maintenant il se charge de l’accueil des visiteurs de l’évêché, sans cesser de répandre le négationnisme du génocide, puisqu’il est maintenant en liberté.

Monseigneur Jean Damascène Bimenyimana (+), ex-évêque de Cyangugu, battait le record dans le négationnisme. Lorsqu’on lui demandait pourquoi il permettait à son prêtre condamné pour complicité dans le génocide de célébrer la messe, il objectait qu’il ne célébrait pas en public. Même boutade de la part des évêques ! A partir de quel chiffre peut-on estimer qu’il y a public ou pas ?

-L’abbé Thaddée Ngirinshuti, actuellement âgé de 80 ans, a été condamné pour non-assistance à personnes en danger et complicité dans le génocide. Pendant qu’il attendait le jugement, Il a été libéré après 5 ans, sans jugement, moyennant 5.000 DM (Deutsche Mark) offerts par le diocèse de Spire en Allemagne (Rhénanie Palatinat). Cela ressort du fax de janvier 2001 envoyé par la paroisse Saint Martin de Kaiserslautern de ce diocèse, qui a servi d’intermédiaire pour le transfert de l’argent qui a servi de rançon pour les juges de Cyangugu. Le fax est signé de la main de Madame Gisela Rick, secrétaire du Conseil paroissial de la paroisse Saint Martin. Ce seraient 10.000.000 frw actuellement. L’évêque de Cyangugu a corrompu les juges par le biais de son ex-chancelier, Félicien Nsabimana. Il est connu que, pour leurs combines, Monseigneur Bimenyimana et les juges de Cyangugu se rencontraient à la Nonciature apostolique de Kigali. Le fax des Allemands se réjouissant pour la libération de leur ami Ngirinshuti est disponible. L’abbé Ngirinshuti est en train d’évoluer dans sa paroisse natale de Nyamasheke où il prépare son jubilé de 80 ans. Jubilé pour quels mérites ? Terminer toute une vie en queue de poisson ! Ses amis allemands de Kaiserslautern sont en train de se préparer pour la fête. La date n’est pas encore connue, mais ils auront tout fait,-et avec raison-, pour  éviter la coïncidence avec la commémoration à Nyamasheke, qui se fait le 14 avril. Le jubilé est programmé pour juillet 2019, à côté du site mémorial où reposent devant l’église 45.000 Tutsi tués dans l’église et dans les environs.

-L’abbe Aime Mategeko : pour en finir avec le diocèse de Cyangugu,-mais on en finirait jamais-, disons aussi que Monseigneur Bimenyimana a tenté de corrompre les juges de Cyangugu pour la libération de l’abbé Aimé Mategeko, ex-cure de Hanika, mais qu’il n’y a pas réussi. L’évêque ne voulait pas que son prêtre soit jugé par le tribunal gacaca de la paroisse de Shangi où il a commis les délits dont on l’accusait et dont on l’accusera toujours. Le pauvre chancelier est tombé sur un juge rescapé du génocide qui lui aurait dit qu’il n’avait rien à faire avec les cas relatifs au génocide. Paroles du juge ! Ce juge serait-il sorti du bureau les mains vides ? Tel que je le connais, non. Mais ce n’est pas notre affaire pour le moment. Mategeko est en train d’écoper la perpétuité à Mpanga, District de Nyanza. L’évêque voulait obstruer l’envoi de Mategeko dans le tribunal gacaca de sa paroisse natale de Shangi où il a commis les délits qui pèsent sur lui. Nous l’avions naïvement dépêché dans sa paroisse natale, croyant qu’il allait faire la pacification. Mais au lieu de faire la pacification, il s’est rangé du côté de ceux qui condamnaient les damnés. Il est vrai que nous nous sommes trompés sur lui. De l’évêché de Cyangugu où nous nous cachions,-s’il convient d’utiliser ce terme-, il refusait de porter à manger aux refugiés du Stade Kamarampaka, prétendant que, puisqu’il ressemblait aux Tutsi, il risquait d’être lynché par les Interahamwe. Mais lorsque nous l’avons envoyé chez lui à Shangi, il y est allé sans objection ; comme si le long de la route ou à Shangi même il n’y avait pas d’Interahamwe.

Lors du procès de Mategeko, Monseigneur Bimenyimana a mobilisé les prêtres de Cyangugu pour aller y assister, tous en soutane et clergyman (col romain dans le langage vulgaire), mais en aucune séance cette pompe n’a en rien intimidé les juges intègres des assises de Shangi.

-Les abbés Innocent Subiza et François Nteziryayo étaient grands séminaristes pendant le génocide. Tous deux sont ressortissants de la paroisse Cyangugu. De la Maison des Pères Rogationistes qui surplombe le lac Kivu, où nous mettions les prêtres évacués des paroisses, pour dégorger l’évêché, ces anciens seminaristes, actuellement prêtres, étaient devenus les patrons. Ils avaient quitté leurs familles pour venir parasiter là-bas, avec le prétexte d’aider les prêtres y refugiés. Apres le génocide, ils ont été mis en prison tous les deux. Pourquoi ? Le premier avait participé aux expéditions des génocidaires dans sa zone de Gasambu. Le délit commun aux deux fut de chasser le véhicule qui portait 4 filles tutsi que nous tentions d’envoyer au Congo par le lac en passant par cette Maison-là, comme nous en avions l’habitude. Après une année ou deux, ils ont été libérés. Le parquet prétendait que puisque ces filles n’ont pas été tuées, cela n’a rien à faire avec le génocide. Que signifie non-assistance à personnes en danger, surtout de la part d’un futur pasteur ? Lors de l’ouverture du Grand Séminaire, nous avons déconseillé à Monseigneur Bimenyimana de ne pas  les réadmettre au séminaire pour ce délit. Il ne nous a pas écouté. Même moi, son vicaire général qu’il venait à peine de confirmer et qui avait géré le diocèse pendant deux ans et demi en attendant sa nomination-surprise ! Et puis depuis lors il ordonnait les séminaristes aux différents ministères, en cachette, au Petit Séminaire de Cyangugu, à l’insu de leurs paroisses, y compris la Cathédrale que je dirigeais ! Après leur ordination, Innocent Subiza a été exfiltré en Amérique.

1. c) Diocèse de Butare

-L’abbé Denys Sekamana a été condamné par deux fois,  à des époques  différentes, pour la complicité dans le crime de génocide. La première fois ce fut dans le tribunal classique de Huye où il a été condamné à 4 ans. En uniforme militaire, il portail un fusil à côté de la barrière installée devant l’Institut Catéchétique Africain (ICA) qu’il dirigeait. En d’autres termes, il supervisait les tueries ! Les miliciens n’avaient que la mission de trier les Tutsi à tuer. Comment est-il concevable qu’un prêtre assiste à des tueries sans jamais implorer pardon pour les victimes ? Et si les bourreaux ne l’écoutent pas, comment peut-il oser continuer à se tenir à côté d’eux, si ce n’est pour les encourager ? La condamnation à 4 ans aurait coïncidé avec les 4 ans qu’il venait d’écoper à la prison centrale de Huye. Après sa libération, il a été curé des grandes paroisses de Nyanza et Cyahinda, et  a exercé d’autres charges, entre autres comme conseiller de son évêque pour ce qui regarde les prêtres à envoyer aux études ! Longtemps après, on a découvert, dans le même Institut qu’il dirigeait pendant le génocide, de nouveaux signes relatifs au génocide : des crânes de gens tués durant le génocide, dans l’enceinte de l’Institut qu’il dirigeait (l’ICA, Institut Catéchétique Africain). Il a été condamné à la peine  de 15 ans, cette fois-ci par le tribunal gacaca de Ngoma (Huye). En février 2019, Sekamana vient d’être libéré. Il semble que les 4 ans de la première condamnation aient été exclus des 15 de la seconde condamnation, en foi de quoi il a été libéré.  Condamné une ou deux fois, peine réduite ou non, l’important est qu’il a été jugé et condamné pour délit relatif au génocide. Le fait est que le lendemain de sa libération, Denys Sekamana célébrait la messe à l’évêché de Butare. Une personne qui l’a vu à l’autel, tout en sachant ce qu’il a fait en 1994, est tombée en syncope. Il célèbre seulement dans la chapelle de l’évêché  pour montrer qu’il ne célèbre pas en public ; maintenant il célèbre le soir pour 2 auxiliaires de l’apostolat, les Allemandes Adelaïde et Maria Utler qui habitent dans les enceintes de l’évêché. Probablement que pour l’évêque de Butare, une telle messe n’est pas célébrée en public. 2 ou 15 personnes, cela importe peu. Le public est là, mais c’est seulement le nombre qui change ! Pour nous, le problème n’est pas la messe pour  tel nombre de personnes; le problème c’est la célébration de la messe tout simplement.

-L’abbé Hormisdas Nsengimana était recteur du Collège Christ-Roi pendant le génocide. Tout Nyanza sait qu’il a fait tuer les prêtres de la paroisse de Nyanza. Du Cameroun où il s’était réfugié, il a été conduit au Tribunal d’Arusha. Ce dernier l’a acquitté. Mais n’eut été la corruption des rescapées de Nyanza par l’abbé Denys Sekamana lorsqu’il était curé de cette paroisse, Hormisdas aurait écopé la perpétuité. Ces pauvres veuves ont osé témoigner à décharge de Hormisdas Nsengimana. Ce n’est pas tout le mode qui a le courage de reculer devant l’argent !

Monseigneur Philippe Rukamba, évêque de Butare, est président de la Conférence épiscopale du Rwanda. Il représentait l’épiscopat rwandais  à la session du Vatican sur les abus sexuels. Est-ce que lors de cette session, à aucun moment, il aurait médité sur les cas des clercs rwandais qui ont commis des délits plus graves que les abus sexuels ? A son retour de Rome, il a donné le rapport à ses pairs. Est-ce que lors de la tenue de la CEPR, l’un ou l’autre confrère se serait interrogé sur le cas de ces clercs coupables de crime de génocide ? Aux évêques rwandais d’y répondre. La balle est toujours dans leur camp et y restera tant qu’ils n’éclairciront pas leur position.

1. d) Diocèse de Gikongoro

-L’abbé Thaddée Rusingizandekwe fut un grand idéologue du génocide avant 1994, et un tueur à gages pendant le génocide. Il est à la mesure de la RTLM (Radio Télévision Libre des Milles Collines). Il a préparé le génocide et l’a mis en exécution. Il a répandu des tracts anti-tutsi à Rome en 1990, lorsqu’il était aux études ; en tant qu’ex-aumônier militaire, il a entrainé à la Défense civile les miliciens de l’ex-Commune Gishamvu, actuellement District de Huye, lorsqu’il était professeur d’Histoire de l’Eglise au Grand Séminaire de Nyakibanda ; il a eu un rôle dans  l’incendie de son église natale de Kibeho dans laquelle ont péri des milliers de Tutsi ; et durant toute cette période, il célébrait la messe, jusqu’à Pâques 2015, jour où le diocèse de Gikongoro a déclaré qu’il n’était pas trouvable au presbytère de la Cathédrale de Gikongoro. Lorsqu’il devait retourner au tribunal gacaca de Nyakibanda, à Pâques 2005, son diocèse a déclaré qu’il n’était pas trouvable au presbytère de la Cathédrale de Gikongoro. Et cela jusqu’aujourd’hui ! Il n’aura été ni le premier ni le dernier prêtre  à être exfiltré…Mais tout ce temps-là, aussi bien pendant qu’après le génocide, il avait continué à célébrer la messe. Même lors de l’incendie de l’église de Kibeho, avant ou après, messes durant lesquelles il  était servi par son père, responsable de la Communauté Ecclésiale de Base, qui, par après, s’est retrouvé avec son fils dans la prison Centrale de Gikongoro où Rusingizandekwe l’a laissé pour parcourir toutes les prisons du Sud du Rwanda. Il a été condamné pour tous ces crimes, emprisonné à Huye, à Gikongoro et à Mpanga, et maintenant son diocèse dit qu’il est introuvable, alors que c’est ce même diocèse qui possède ses nouvelles. Il n’aura été ni le premier ni le dernier à être exfiltré.

5. Le cas des prêtres emprisonnés au Rwanda et au Mali ou jugés au Rwanda par contumace
6. a) Les prêtres emprisonnés au Rwanda pour génocide

Jusqu’ici nous nous sommes surtout limités aux cas des prêtres condamnés et libérés. Que dit l’Eglise du Rwanda au sujet de ses prêtres encore emprisonnés au Rwanda pour délit relatif au génocide ? Que disent leurs évêques ? Suffit-il de leur destiner un budget et de designer les prêtres qui les approvisionnent à tour de rôle ? Il s’agit de :

-Laurent Ndagijimana du diocèse de Kabwayi ;

-Joseph Ndagijimana, également de Kabwayi ;

-Deogratias Gakuba, alias Tuyisenge, de l’archidiocèse de Kigali.

1. b) Les prêtres rwandais transférés d’Arusha à Bamako au Mali

-L’abbé Athanase Seromba qui a fait crouler sur 2000 refugiés l’église de la paroisse de Nyange dont il était curé a été condamné à perpétuité par le TPIR d’Arusha, puis transféré au Mali. Qu’a jamais dit le diocèse de Nyundo sous Monseigneur Habiyambere Alexis ? A-t-il jamais fait ses propres investigations ? Ce n’est qu’en 2018 que Monseigneur Rukamba a dénoncé ce délit lors de l’inauguration de l’église qui a remplacé celle précipitée sur les 2.000 Tutsi y refugiés. Mais pourquoi Monseigneur Rukamba a-t-il attendu seulement cette occasion ? Pourquoi les évêques rwandais ne traitent-ils pas des cas des clercs condamnés pour génocide ?

1. b) Prêtres transférés d’Arusha à Bamako

-L’abbé Emmanuel Rukundo, refugié burundais de 1972, était incardiné  dans le diocèse de Kabwayi ; il a été condamné par Arusha à 25 ans de prison, puis à 23 ans en appel. Envoyé au Mali, il a été libéré avant l’épuisement de la peine, comme quoi il se serait bien comporté en prison. Cette décision fut l’œuvre du juge Theodor Meron. Rukundo n’est pas le seul à avoir été libéré par ce juge avant l’épuisement de la peine. Theodor Meron a terminé son mandat, mais il porte toujours la responsabilité d’avoir traité le génocide comme un délit ordinaire, alors que c’est un délit imprescriptible. Son remplaçant a promis de rectifier les erreurs de son prédécesseur. Attendons les résultats.

-Le cas de l’abbé Athanase Seromba est connu de tous.

1. c) Les prêtres rwandais condamnés par contumace dans les tribunaux rwandais

Les cas sont nombreux, mais ceux qui sont à notre portée  sont :

-Wenceslas Munyeshyaka du diocèse de Kigali est refugié en France. Non seulement il est signataire de la lettre adressée au pape Jean Paul II le 2 août 1994 à partir de Goma,- lettre plaidant pour le double génocide-, mais il est également coupable de beaucoup de délits à la paroisse Sainte Famille, dont les cas de viol. Endossé de gilet anti-balles et armé de pistolet pendant le génocide, il était surnommé prêtre soldat. En France, tantôt il comparaît au tribunal, tantôt il est libéré, tantôt il bénéficie de non-lieu….On ne sait pas comment son cas finira.

Evergiste  Rukebesha du diocèse de Kabwayi est en Italie. Il reste à voir ses relations avec son diocèse de provenance et son diocèse d’accueil. Ce dernier est-il informé de la situation juridique du prêtre qu’il a accueilli? Qui peut l’en informer si ce n’est son évêque ?

-Emmenuel Uwayezu du diocèse de Gikongoro dirigeait l’Ecole Marie Merci de Kibeho. Il porte une grande responsabilité dans la mort de ses élèves et d’autres Tutsi du lieu. Il est en Italie avec un statut particulier, avec des documents provisoires.

Il y en a encore beaucoup d’autres jugés au Rwanda par contumace. Il est difficile de les énumérer tous. Mais s’il était besoin de leur liste, cela ne coûterait rien. Ces prêtres ont  toujours bénéficié de l’autorisation de leurs évêques pour faire les études dans les Universités pontificales de Rome ou ailleurs, et d’exercer dans les diocèses français, américains, italiens et suisses….L’abbé Athanase recevait même ces documents sous le pseudonyme de don Atanasio Sumbabula pris dans l’ex-Zaïre et qui ne figure nulle part dans les registres rwandais. Sous quels noms son ex-évêque de Nyundo, Alexis Habiyambere, lui renouvelait-il les documents exigés par le diocèse italien qui l’a caché si longtemps avant son expédition à Arusha à bord d’un avion militaire, avec une lettre de demande d’accusé de réception? Quelles relations a Seromba avec son diocèse rwandais et  le diocèse italien qui l’a si longtemps hébergé ?

Les évêques rwandais qui accordaient ces documents à leurs prêtres sont connus, et certains sont encore en vie. Y a-t-il pire négationnisme que celui-là ? Maintenant qu’ils ont osé parler de génocide, même à charge de l’abbé Seromba, sont-ils sincères ou le font-ils par résignation, par pis-aller ou par complaisance vis-à-vis de l’Etat rwandais ? Aux évêques rwandais de se raviser.

CONCLUSION

1.Quelle différence y-t-il entre les clercs, les religieux (ses) et les fidèles laïcs ?

Tous les citoyens de tous les pays sont régis par la législation de leurs Etats. Tous les baptisés sont, en plus, tenus à respecter la législation des Eglises de leur ressort. Les fideles catholiques sont tenus à respecter la législation canonique. Les religieux (ses) sont tenus à respecter les règles de leurs Instituts. Les clercs ont des articles spécifiques du Droit canon qui régissent leur conduite. Ce sont ces mêmes clercs qui administrent les sacrements aux autres fidêles, religieux et clercs confondus. Comment est-ce que les clercs qui ont trahi leur serment, qui ont tué ou fait tuer leurs ouailles peuvent encore leur administrer les sacrements ?

Pourquoi est-ce que les évêques ne font pas ces distinctions ? Pourquoi, dans leur demande de pardon de 2016, les évêques rwandais ne font-ils pas la distinction entre les fidèles et leurs pasteurs, et même entre eux et leurs sujets, et même avec l’Institution ? A quoi sert le serment que font les clercs et les religieux lors de leur engagement ?

Si les évêques rwandais comprennent que le génocide est un délit plus grave que l’adultère, la pédophilie et l’homosexualité, quand est-ce qu’ils puniront les clercs coupables de délit de génocide ? Quand est-ce que l’Eglise mettra en application sa propre législation ? Et les Instituts religieux ? Certes, l’Eglise n’avait pas prévu le délit de génocide dans sa législation. Non plus la législation rwandaise ne l’avait pas prévu. Mais toutes les deux prévoient dans leurs législations le péché d’homicide ou de meurtre, et de complicité dans les deux. Toutefois, après le génocide, pour pouvoir juger le délit de génocide, la législation rwandaise a fait une loi spéciale pour cela.

A l’Eglise catholique d’ajuster ses lois. Voilà ci-dessous ce que la législation canonique prévoit pour l’homicide et le meurtre de la part des clercs. A l’Eglise catholique de faire sa loi spéciale dans ce domaine. Mais entretemps l’Eglise catholique du Rwanda doit prendre ses dispositions sans attendre un nouveau code de droit canon.

2.Dispositions canoniques à propos des clercs coupables de meurtre

Sur les 7 livres du Code de Droit canon en cours, qui date de 1983, c’est le sixième qui parle des sanctions dans l’Eglise, tandis que le septième parle des procès. Aucun des deux ne parle de génocide, tout comme la Constitution rwandaise n’en parle. Mais cela n’a pas empêché au Rwanda de faire valablement face à ce délit inédit dans son histoire. Il a fait une loi spéciale pour juger les coupables du crime de génocide, et cela a vite été mis en application.

Donc le Droit Canon parle d’homicide et des peines réservées aux clercs responsables de ce crime. Or le génocide est le délit le plus grave de l’homicide ! Il est question de l’homicide au canon 1397 du code actuel en vigueur depuis 1983 dans toute l’Eglise catholique. Quant aux sanctions y relatives,  elles sont mentionnées dans le canon 1336 qui énumère les peines expiatoires suivantes pour le clerc coupable de ce crime. Ces peines sont appelées ferendae sententiae en latin parce qu’elles doivent être prouvées par un procès. Or l’Etat rwandais a fait ses procès. Si l’Eglise catholique n’admet pas ces procès tenus par les instances civiles, qu’elle tienne les siens, puisque son code le prévoit. Voici ces sanctions :

-l’interdiction ou l’ordre de demeurer dans un lieu ou un territoire donné (canon 1336, & 1, 1) ;

-la privation d’un pouvoir, d’un office, d’une charge, d’un droit, d’un privilège, d’une faculté, d’une faveur, d’un titre, d’une marque de distinction même purement honorifique (canon 1336, & 1, 2) ;

-le transfert pénal à un autre office (canon 1336, & 1, 4) ;

–le renvoi de l’état clérical (1336, & 1, 5).

L’Eglise catholique sait pertinemment que la législation civile ne remplace pas le doit canon. Si elle n’a pas tenu ses propres procès, cela peut signifier qu’elle accepte les décisions des instances civiles. Qu’elle ratifie alors les verdicts de la législation rwandaise et les mette en pratique, mais sans oublier qu’elle est liée par les sanctions canoniques prévues par sa propre législation.

*À l’occasion de la 25 ème  Commémoration du Génocide perpétré contre les Tutsi.

Na: Jean Ndorimana

INTANGIRIRO

Muri iki gihe Vatikani ihanganye n’ikibazo cy’abihayimana bashinjwa cyangwa bahamwe n’ibyaha byo guhohotera no gufata ku ngufu ababikira, abagore, abakobwa n’abana b’ibitsina byombi. Abayobozi bakuru ba Kiliziya z’i Bulayi no muri Amerika bakoze ibyo byaha cyangwa babihishiriye nabo barakurikiranywe.

Abakardinali, abarkiyepiskopi, abasenyeri basanzwe n’abapadiri bariho barahanirwa gukora ibyo byaha cyangwa kubihishira. Vuba aha, Kardinali Georges Pell wo muri Australie, wari inomero ya gatatu muri Vatikani, yakatiwe imyaka 6 azira guhohotera abana bari munsi y’imyaka 16; Kardinali Barbarin wayoboraga diyosezi ya Lyon mu Bufaransa yakatiwe amezi 6 kubera guhishira umupadiri we wakoze ibyo byaha; Musenyeri Luigi Ventura wari intumwa ya Papa i Paris mu Bufaransa yasabiwe kuvanwaho ubudahangarwa kugira ngo aburanishwe kubera ibyo byaha; Arkiyepiskopi Theodore Edgar Mc Carrick wa Newark muri Amerika, nawe yahaniwe ibyo byaha; muri Chili abasenyeri baho batagira ingano bategetswe kwegura…….

N’ubwo ibyo byaha byagiye bihanirwa  mu bihugu bitandukanye, Kuva kuwa 21 kugera kuwa 24 gashyantare 2019 muri Vatikani habereye inama  ya mbere yamagana ayo mahano. Yatumiwemo abayobozi ba Kiliziya bo mu rwego rwo hejuru, itumirwamo na ba prezida b’inama z’abepiskopi bo mu bihugu byose. Papa Fransisko yatumije iyo nama yaratangiye gufatira ibihano benshi muri  bayobozi ba Kiliziya bo mu bihugu binyuranye, ku buryo bw’umwihariko, ariko noneho abimurikira abo bayobozi ku mugaragaro. Benshi mu bakoze ayo mahano bagiye bishyurirwa na diyosezi zabo amafaranga atagira ingano, agahabwa abahohotewe. Abandi birukanywe mu mirimo bakoraga. Ibyo byabaye muri Amerika, mu Budage, muri Autriche, mu Busuwisi, muri Irlande, muri Chili n’ahandi. Hamwe muri ibyo bihugu hashyizweho telefoni zihariye zo gutabaza, cyane cyane mu Budage no mu Busuwisi. Kubera ko nyinshi muri diyosezi z’ibyo bihugu zahaga Vatikani imfashanyo itubutse, cyane cyane izo mu Budage no muri Amerika, ibyo byatumye Vatikani ihomba, bigira ingaruka ku mfashanyo yahaga ibihugu bikennye.

Iryo hohoterwa sibwo bwa mbere ribaye. Abapapa babanjirije Fransisko ntacyo babikozeho, ndetse ngo byaba ari bimwe mu byatumye Papa Benedigito XVI asezera, uretse ko haniyongereyeho ikibazo cy’abamwibye amabanga ya Vatikani bakabitangaza mu bitabo no mu binyamakuru bigakwira hose. Papa Fransisko yagize ubutwari bwo guhangana n’ibyo bibazo, ariko ntawamenya niba atazapfa urwa Yohani Pawulo I utarengeje iminsi 33. Iriya nama yafatiwemo imyanzuro ikomeye, kandi ni ngombwa. Dutegereje icyo abasenyeri bacu bazabitubwiraho.

Ariko hari icyaha cy’indengakamere cya Jenoside cyakorewe mu Rwanda mu 1994; kandi n’abihayimana (abapadiri n’ababikira) bakigiramo uruhare; kirenze guhohotera no gufata ku ngufu, nyamara ntikijya kivugwa muri Kiliziya.  Abapadiri n’abandi bihayimana bagize uruhare muri Jenoside, haba mu kwica cyangwa mu gufatanya n’abicanyi. Kiliziya y’u Rwanda ntiyigeze ikivugaho na rimwe, uretse kuvuga muri rusange ngo abayoboke ba Kiliziya bijanditse muri Jenoside; ibyo bigatuma na Vatikani ntacyo ibimenyaho ku birebana n’abihayimana. Nyamara mu nama z’abapadiri  mu myaka yakurikiye Jenoside, cyane cyane mu 1995 na 1996 hategurwa Yubile y’imyaka 100 Kiliziya gatulika yari imaze ishinzwe mu Rwanda, nta gihe tutasabye za diyosezi gukora amaperereza ku bapadiri bazo bijanditse muri Jenoside. Twarakivugaga, abapadiri b’abahezanguni bakaturega ku basenyeri ngo turica Yubile. Diyosezi zose zasabwe kandi zemera gukora iperereza ku bapadiri bazo baregwa kuba barijanditse muri Jenoside, ariko nta n’imwe yabikoze ku mugaragaro. N’izabikoze byarapfukiranywe birangira ntagitangajwe, ahubwo diyosezi hafi ya zose zigakingira ikibaba abaregwa Jenoside, ndetse zikabatangira ruswa cyangwa zikabahungisha.

Kiliziya ya buri gihugu igira Urukiko (Tribunal ecclésiastique). Kubera iki Urukiko rwa Kiliziya y’u Rwanda rutanga ibiganiro ku mikorere yarwo ariko ntiruhingutse na rimwe ibibazo rukemura, ntirugire icyo ruvuga kuri icyo kibazo? Ibibazo rukemura birenze icy’abihayimana baregwa Jenoside ni ibihe? Niba rutemera imyanzuro y’inkiko za Leta, kuki rudakora ubucamanza bwarwo cyangwa ngo rujurire? Kiliziya y’u Rwanda irabona izakomeza guceceka icyo cyaha cy’ubwicanyi cyakozwe n’abihayimana bikazarangirira aho? Nyamara ikarenga ikirukana abapadiri bafite abana n’abahohoteye abana? Ibyo nta n’ubwo bikorwa muri diyosezi zose, byakozwe muri diyosezi ya Butare gusa, ku bapadiri 2 gusa: ufite ngo abana benshi (sinzi umubare bagarukirizaho kugira ngo hafatwe icyo cyemezo) n’uwahohoteye umwana muri paruwasi yari arimo (pédophilie). Nyamara iriya diyosezi nayo yabikoze yirengagije abandi baregwa kugira uruhare muri Jenoside, ari muri yo ubwayo, ari no mu zindi diyosezi! Kandi Filipo Rukamba uyobora diyosezi ya Butare muri iki gihe ni na we prezida w’Inama y’abasenyeri bo mu Rwanda, akaba ari na we wari ubahagarariye muri iriya nama yabereye i Roma mu kwa kabiri. Ese Papa ababwira biriya byaha bizeho, Rukamba yigeze atekereza ko icyaha cya Jenoside kidashobora guhishirwa ubuziraherezo? Ese naha raporo bagenzi be, na cyo bazakiganiraho cyangwa bazakomeza batse umuriro bajunditse amazi? Aho nibakomeza kwatsa umuriro bajunditse amazi ntibazagera aho bakayacira mu muriro ukazima, bakabura intama n’ibyuma? Umunyarwanda yaravuze ati: “Ariko ibyo byose Umwami (w’u Rwanda) arabizi” ? Nanjye nunganiye uwo Munyarwanda, nagira nti: “ Ibyo byose uhagarariye Umwami Yezu kw’Isi arabizi? Yego Umwami Yezu arabizi, ariko se  Papa Fransisko arabizi”? Azabimenya ate kandi imyaka 25 ishize abasenyeri bo mu Rwanda ntacyo barabibwiraho Roma ?

Kiliziya yo mu Rwanda irafungira amasakramentu abakristu bishyingiye, ababashyingiye n’abajyiye kubavumba, ikanga kubatiza abana babo, nyamara abishe abantu ikabaha amasakramentu, n’ababishe n’ababicishije ikabemerera kuyatanga ntacyo ibabajije kandi ibazi, ndetse n’ababiciye bakaba ari bo bayatanga cyangwa bayafunga ! Ibyo uwabyita ubufatanyacyaha yaba yibeshye? Aho abasenyeri bo mu Rwanda ntibazamera nka bariya bagenzi babo bahaniwe guhishira abanyabyaha bayoboraga? Kandi twibuke ko uwakoze icyaha cya Jenoside n’uwo bafatanyije bahanwa kimwe! Noneho uwabahishiriye we cyangwa akabakingira ikibaba yahanwa ate? Ndavuga abasenyeri bo mu Rwanda! Nibishyire mu mwanya wa bariya bagenzi babo bahaniwe guhishira abapadiri babo.

Abasenyeri bamwe bo mu Rwanda  babundikiye mu bigo byabo abapadiri bahamwe na Jenoside cyangwa ubufatanyacyaha muri yo bakabihanirwa mu nkiko za Leta n’iz’abaturage, bafungurwa bagakomeza gusoma misa no gutanga andi masakramentu; ndetse no muri gereza bakabikora. Abasenyeri babibazwa bakavuga ngo basoma misa, ariko ntibayisoma mu ruhame. Uruhame rurenze abanyururu ibihumbi bingahe ni uruhe? Uruhame rurenze abantu 10 ni uruhe? Kugira ngo umuntu avuge uruhame bisaba abantu bangahe? Kandi kwa musenyeri bayisomera abarenga 10, na Musenyeri ubwe bafatanyije (concélébration)! Uruhame rurenze urwo ni uruhe? Hari aho abakristu bacitse mu misa babonye abo bapadiri kuri altari kandi bazi ibyo bakoze! Uwanditse ngo barakora mu kanwa (babaha Ukaristiya) abo bakoze  mu nda yaribeshye?

                    Izi ni ingero zifatika dukurikije za diyosezi

Muri diyosezi ya Nyundo, Musenyeri Alegisi Habiyambere yari yaramenyereje padiri Edouard Ntuliye wari ufungiye muri gereza ya Rubavu gusomana na we misa cyangwa n’abandi bapadiri bajyaga gusoma yo misa. Musenyeri Anakleti Mwumvaneza wasimbuye Habiyambere agiye gusoma yo misa afatanya na Ntuliye, birasakuza. Ariko yari aguye mu mutego w’uwo yasimbuye. Mwumvaneza yisobanuye avuga ati: “ Nabiguyemo, ariko ntibizasubira”. Kandi dukurikije ko we yumva uburemere bwa Jenoside, ntibishobora gusubira.

-Muri diyosezi ya Cyangugu, padiri Ntimugura Laurent yafunguwe arangije muri gereza igihano cy’imyaka 20, ashyikira kwa Musenyeri nk’uko abaturage bafunguwe bashyikira mu midugudu yabo. Kimwe n’uko nanjye namwakiriye kuri Katedrali ya Cyangugu avuye Tingi Tingi. Afunguwe, bwakeye asomana misa na Musenyeri Bimenyimana Damaseni umaze iminsi yitabye Imana,  hamwe n’abapadiri babana, bakayisomera ababikira batari munsi ya 15, kandi na n’ubu aracyabikora. Bimenyimana babimubaza akavuga ngo ariko ntayisoma mu ruhame. Uruhame rusaba abantu bangahe?  I Cyangugu kandi hari padiri Ngirinshuti Tadeyo ubu wujuje imyaka 80 y’amavuko. Yafungiwe muri gereza ya Cyangugu imyaka 5 aregwa ibyaha birebana na Jenoside. Yafunguwe nta rubanza, nta dosiye izwi, ahubwo hatanzwe ruswa y’amafaranga yahoze akoreshwa mu Budage 5.000 DM (Deutche Mark). Yaba nka 10.000.000Frw. Abayatanze barazwi, ibaruwa banditse babivuga irahari, n’uwayahaye abacamanza ni Musenyeri Bimenyimana ubwe. Umuntu afungurwa ate nta rubanza rwabaye, nta dosiye izwi? Ari muri paruwasi ye kavukire ya Nyamasheke, ariko ibyo yarezwe byabereye muri paruwasi ya Nkanka. Ubu aritegura Yubile y’imyaka 80 y’amavuko, kandi n’izo nshuti z’Abadage b’i Kaiserslautern muri diyosezi ya Spire mu Budage zamufunguje ziriho ziradodesha imyenda ngo zizaze kwizihiza Yubile ye. Undi mupadiri musenyeri Bimenyimana yagerageje gutangira ruswa afunzwe ngo yoye kuzajya muri gacaca y’iwabo i Shangi aho yakoreye amahano ariko bikanga ni Mategeko Aimé. Musenyeri yahagurukije abapadiri bashoboka bose ngo bajye mu rubanza rwe, imyenda ibaranga bari banigirije ntiyagira icyo imara, Mategeko akatirwa burundu, akomeza gufungirwa i Cyangugu, bukeye ajya  i Mpanga.

-Muri diyosezi ya Butare ho ni agashinguracumu. Padiri Denys Sekamana yahamwe n’icyaha cya Jenoside inshuro 2, mu nzego 2 zitandukanye; inshuro ya mbere yarezwe ko yabaga kuri bariyeri y’imbere y’ikigo cya ICA (Institut Catéchétique Africain) yayoboraga muri Jenoside, afite imbunda, yambaye n’imyenda ya gisirikare, bica abantu areba. Kuri bariyeri bajonjoraga abantu abibona, bakica abo bashaka bakurikije ibyo bashaka. Simvuga ngo hari uwo yarashe cyangwa yakubise umupanga cyangwa ubuhiri; ariko se guhagarikira ubwo bwicanyi uri umupadiri, ntunatakambire n’abicwa, byumvikana bite?

Ahubwo se yahakoraga iki? Ko yari afite intwaro, iyo ayishyiramo amasasu akarwana ku bo yari ahishe? Diyosezi yamushakiye avoka.  Yisobanuye avuga ngo yabikoze arengera abo yari ahishe mu kigo yayoboraga.Yaciriwe urubanza mu rukiko rwa Huye, akatirwa imyaka 4 ngo basanga ihwanye n’iyo yari amazemo, arafungurwa. Afunguwe yayoboye paruwasi z’ibigugu za Nyanza na Cyahinda, bukeye Musenyeri Filipo Rukamba baniganye mu Nyakibanda aramwiyegereza, amugira umujyanama we mu mirimo inyuranye, irimo uwo kwemeza abapadiri boherezwa kwiga mu mahanga. Nyuma y’iyo myaka yose, muri cya kigo yahoze ayobora habonetse ibindi bimenyetso by’abiciwe muri cya kigo yayoboraga, haboneka uduhanga n’amagufwa mu ruzitiro rwacyo. Kandi Jenoside yose yayimaze i Butare kugeza ahunganye n’abandi. Yaburanishijwe na gacaca y’aho kw’i Taba, akatirwa imyaka 15, arafungwa. Mu gihe yari atarayirangiza, arafungurwa. Ubu amaze hafi amezi abiri. Ngo yaba yarasabye ko ya yindi 4 yakatiwe bwa mbere ibarwa! N’utize amategeko yakwumva ko ntawe uburanishwa inshuro 2 ku cyaha kimwe, nk’uko ntawe uhanwa inshuro 2 ku cyaha kimwe (Non bis in idem), keretse habonetse ibimenyetso bishya. None kuri Sekamana ibyo bimenyetso byarabonetse kandi abiburanishirizwa mu nzego 2 zitandukanye mu bihe bitandukanye. Yafunguwe ate? Ubu nawe arasoma misa kwa Musenyeri imbere y’abantu barenga cumi na bangahe? Naho yaba ayisoma we wenyine, ese arabyemerewe? Cyangwa akaba ayisomera abarenze 2, urundi ruhame rukenewe ni uruhe?

Ese abandi bapadiri bafungiye Jenoside mu Rwanda, Kiliziya ibavugaho iki? Tureke abari mu Rwanda, turebe abapadiri bakatiwe n’Urukiko Mpuzamahanga rwahariwe u Rwanda ruri Arusha muri Tanzaniya, bakajya gufungirwa muri Mali:

-Seromba Athanase wa diyosezi ya Nyundo wakatiwe burundu n’Urukiko rwa Arusha yagiye gufungirwa muri Mali. Ntakizwi diyosezi ya Nyundo yaba yarakoze kugira ngo ibaze koko niba Seromba yaragize uruhare mu guhirika kiliziya ya Nyange ku Batutsi 2.000 bari bahahungiye. Uwabivuze ubwo batahaga kiliziya yasimbuye iyo yahiritswe ku batutsi bahahungiye ni Musenyeri Rukamba wa Diyosezi ya Butare.

Ariko se we kuki yategereje umwaka wa 2019 ngo abivuge? Cyangwa se noneho mu nama yabo abasenyeri bari babyumvikanyeho!

-Padiri Rukundo Emmanuel wa diyosezi ya Kabgayi yakatiwe imyaka 23 n’Urukiko rw’Arusha. Na we yafungiwe muri Mali. Yabaye atararangiza icyo gihano, umucamanza Theodor Meron aramufungura ngo yitwaye neza muri gereza. Bo bafata Jenoside nk’icyaha gisanzwe! Jenoside ni icyaha kidasaza kandi kidafatwa nk’ubwicanyi ubwo ari bwo bwose. Uyu mupadiri ni umurundi waje mu Rwanda ari impunzi mu 1972.

Aba bapadiri bombi bari barakomeje guhabwa na diyosezi zabo impapuro zibemerera kuba muri diyosezi z’i Bulayi kandi bazi ibyo bakoze. Ibyo si uguhakana Jenoside? Abasenyeri babahaga izo mpapuro barazwi kandi bariho, bazabibazwe. Bapfobeje Jenoside cyangwa barayihakanye? Ubu se noneho barayemera bakomeje cyangwa ni ukubura uko bagira?

UMUSOZO

Dusoze tubaza Kiliziya y’u Rwanda na Vatikani: bigeze bumvikana ku ruhare rw’abihayimana muri Jenoside yakorewe Abatutsi mu Rwanda? Ko abasenyeri b’u Rwanda ntacyo bavuga, bumvikanye bate? Batanze, batanga ayahe makuru?

1. Abihayimana bataniye he n’abandi bakristu?

Ababatijwe bose bafite amategeko ya Kiliziya abagenga. Ariko abapadiri n’abihayimana bandi bafite amategeko yihariye abagenga. Abapadiri bo ni abayobozi b’abakristu, nibo babaha amasakramentu, ni nabo binjiza mu miryango abo bihayimana bandi. Abandi bihayimana nabo bafite amategeko yihariye abagenga. Ese abasenyeri bazabe bashyira abapadiri n’abandi bihayimana mu gihiriri cy’abakristu basabiye imbabazi mu 2016 hanyuma bigacira aho ? Hanyuma se indahiro y’umwihariko n’amategeko ya Kiliziya abapadiri n’abandi bihayimana bemera kwubahiriza bajya muri ziriya nzego baba bayikorera iki niba bafatwa nk’abakristu basanzwe?

Niba abasenyeri b’u Rwanda na Vatikani bumva ko Jenoside ari icyaha kirenze gusambana, gufata ku ngufu no guhohotera abana, icyo cyaha bazagihanira ryari abayobozi b’abakristu, bakurikije amategeko ya Kiliziya abagenga? Kiliziya izubahiriza ryari amategeko yayo?

2. 2. Amategeko ya Kiliziya avuga iki ku bapadiri bakoze icyaha cyo kwica?

Amategeko ya Kiliziya, kimwe n’ay’u Rwanda, ntiyari yarigeze ateganya mu mategeko yayo icyaha cya Jenoside. Kugira ngo abakoze icyaha cya Jenoside bacirwe imanza, u Rwanda rwashyizeho itegeko ryihariye rigihana, ariko rutavanyeho amategeko asanzwe ahana ibyaha by’ubwicanyi.

Amategeko ya Kiliziya yo mu 1917 yasimbuwe n’ayo mu 1983 Kiliziya ikigenderaho kugeza ubu.  Kugeza ubu nta tegeko rya Kiliziya rizwi ryashyizeho ibihano by’abihayimana bashinjwe Jenoside yakorewe Abayahudi. Ubu hashize imyaka 80 iyo Jenoside ikozwe. Nyamara hari abihayimana bavuzwe ko bagize ubufatanyacyaha kubera ko banze gutabara abicwaga muri iriya Jenoside. Ariko hari n’umusenyeri Von Galen wayoboraga diyosezi ya Münster mu Budage wishwe azira ko yamaganye buriya bwicanyi. Imva ye iri muri Katedrali yaho, narayisuye m’ukwakira 1993.

Dore icyo amategeko ya Kiliziya tugenderaho avuga ku bwicanyi (homicide, meurtre): ingingo ivuga ubwicanyi ni canon 1397. Naho ivuga ibihano bigenerwa abapadiri bakoze icyo cyaha ni canon 1336. Canon mu mategeko ya Leta isobanuye article cyangwa ingingo mu kinyarwanda. Naho paragraphe (&) ni igika.

-Ingingo ya 1336, igika cya 1, inomero ya 1: “kumubuza cyangwa kumutegeka kuba ahantu aha n’aha cyangwa mu karere aka n’aka atahava”. Ariko se aho atazasanga Abanyarwanda ni hehe, haba mu Rwanda cyangwa mu mahanga? Ese ahubwo Kiliziya ntiyari ikwiye kugira uburoko cyangwa ibigo ngororamuco?

-Ingingo ya 1336, igika cya1, inomero ya 2: “kumubuza imirimo imwe n’imwe, kumwambura uburenganzira bumwe na bumwe cyangwa ibyubahiro ibi n’ibi…”.

-Ingingo ya 1336, igika cya 1, inomero ya 4: “kumuhanisha guhindurirwa imirimo” (transfert pénal à un autre office).

-Ingingo ya 1336, igika cya 1, inomero ya 5: “kumwirukana mu bupadiri”. Abakardinali n’abasenyeri barafungwa, barirukanwa kandi badashinjwa kwica, ariko mu Rwanda abapadiri bashinjwa kwica cyangwa gufatanya n’abica, Kiliziya ntigire icyo ibavugaho, ikabemerera gukomeza gusoma misa no gutanga andi masakramentu. Yego kugeza ubu bababuza gusoma misa muri za paruwasi cyangwa ahabaye izihuza imbaga, ariko se izo basoma zo bazirenza ku cyaha cy’ubwicanyi bakoze cyangwa bafatanyijemo n’abica zifite akahe gaciro? Ese muri Kiliziya icyo twitaga sakrilego kiracyabaho: kwangiza ibintu bitagatifu, guhabwa amasakramentu kandi ufite imiziro….? Aho ni ku bakristu. Noneho twongereho kuyatanga utabikwiye!

Abakristu basanzwe bo tube tubihoreye, ariko se aba bantu bicishije abo bagombaga gukiza kubera inshingano barahiriye, bashobora bate kwemererwa gukomeza gukora imirimo bakoraga batarakora iryo bara? Uwavuze ngo barakora mu kanwa abo bakoze mu nda twamunenga iki? Dutegereje igisubizo cy’abasenyeri bo mu Rwanda na Vatikani, nitugira Imana iyi nyandiko ikagera kwa Papa Fransisko. Abasenyeri b’u Rwanda bamenye ko atari bo bonyine bemerewe kugeza ibitekerezo kuri Papa. Kandi bamenye ko na Papa azi ko amategeko ya Leta adasimbura aya Kiliziya, ahubwo ko yombi  yagombye kuzuzanya.

Na: Ndahiro Tom

Ku itariki ya 4 Nyakanga 2019, u Rwanda ruzizihiza ku nshuro ya 25 rwibohoye. Imyaka 25 si mike mu buzima bw’umuntu, igihugu ndetse n’Isi. Aho u Rwanda rwavuye icyo gihe ndetse n’ubu nabibonyemo intambara yo kurwana no kwibohora kugwingira ko mu myumvire n’imitekerereze yatumye habaho Jenoside yakorewe Abatutsi mu Rwanda.

Kuki Igwingira?

Abahanga muby’imikurire y’abantu, ari iy’umubiri n’ubwenge, bavuga ko iminsi ya mbere igihumbi (1000) kuva umugore atwite kugeza ubwo umwana yuzuza imyaka ibiri, niryo shingiro ry’ubuzima n’imikurire y’umwana.

Abo bahanga bakavuga ko mu myaka ibiri ya mbere, iyo umwana atitaweho neza, ari mu mirire ye no mu kumurinda indwara bigira ingaruka zikomeye mu mikurire ndetse bikamuviramo no kugwingira. Ari umubiri we udakura uko byakagombye ndetse n’ubwonko bwe.

Impamvu itera kugwingira n’imirire mibi itinze ku mwana cyane bitewe n’indyo nkene, indwara za hato na hato, n’umwanda. Ingaruka zo kugwingira basobanura ko ziba mu by’iciro bibiri: Ingaruka za vuba n’ingaruka z’igihe kirekire.

Ingaruka za vuba nuko umwana wagwingiye agira ibyago byinshi byo kurwaragurika ndetse bikanamuviramo no gupfa. Ikindi ni uko binagaragazwa no kudatanga umusaruro mu bikorwa ibyo aribyo byose bisaba ubwenge.

Muri za ngaruka z’igihe kirambye, umwana wagwingiye iyo abaye umuntu mukuru ibyo yigezaho ku giti cye n’umuryango mugari muri rusange biba bike, cyane cyane mu mirimo isaba imbaraga n’isaba ubwenge.

Ibimenyetso bigarabaza ko umwana yagwingiye n’ibyinshi ariko byose ntibyoroshye kubigenzura no kubibona. Ikimenyetso kimwe gishoboka kandi gikoreshwa hose kw’isi n’imikurire mu burebure.

Ikindi kivugwa n’abahanga muri ibi by’imikurire y’umwana, ni uko abana bari munsi y’imyaka ibiri iyo bagaragaweho igwingira bakitabwaho neza bakira bagasubirana imikurire myiza isanzwe. Ni muri cya gihe cy’iminsi igihumbi ya mbere y’ubuzima bw’umwana ariho honyine bishoboka kumuramira.

Ingwingira ribi ritavugwa

Niba kimwe mu bimenyetso byo kugwingira ari ukugira ubwenge budahagije gutanga umusaruro wo kwiyubaka no kwubaka umuryango mugari ndetse n’igihugu, hari ubundi buryo bw’igwingira butigeze bwitabwabo, cyane cyane mu gihugu cy’u Rwanda. Iryo ni igwingira ry’imitekerereze riza umuntu yarakuze neza mu gihagararo ariko akazagwingizwa n’uburere na politiki igendera ku ngengabitekerezo mbi ibuza uwo yacengeye gutekereza ibifite akamaro akibanda kubisenya. Ibi ari nabyo nzibandaho mu nyandiko zizakurikirana.

Rikaba igwingira ryagaragajwe n’abantu bafite igihagararo kikwereka ko ari bantu bakuze neza, ukanasanga ari bantu bize neza bakaminuza bihagije. Muri abo harimo n’abafite impamyabushobozi z’Ikirenga (PhD) n’abandi bakoze imirimo ikomeye itapfa gukorwa n’ubonetse wese.

Jenoside yakorewe Abatutsi mu Rwanda, ni ingaruka ya politiki mbi yatewe n’abagwingijwe mu mitekerereze na politiki y’ubukoloni. Abagwingijwe n’iyo politiki y’abakoloni n’Abamisiyonari, cyane cyane Abapadiri Bera (bo babikoraga ku nyungu zabo) na bo bagwingije benshi mu Rwanda.

Iryo gwingira ry’uruhererekane mu bihe kandi bimaze igihe, rigenda ryigaragaza na n’ubu mu mwaka w’2019. Uwatekereje, uwashyigikiye n’ugishyigikira politiki y’ishyaka PARMEHUTU, aba yaragizemo kugwingira mu myumvire. Ntushobora kubaka igihugu, ushingiye kuri politiki idindiza bamwe igateza imbere abandi.

Uko kugwingira kw’imitekerereze, cyane cyane iya politiki n’imibereho myiza y’abaturage byagiye bigira ingaruka nyinshi ku gihugu cy’u Rwanda. Ingaruka mbi kurusha izindi ry’iryo gwingira ni ebyiri: Kwimakaza ubugome bukabije mu bantu, no kwibagirwa birenze kwemera kwa muntu.

Mu myaka 25 u Rwanda ruzizihiza ingingo remezo icyenda (9) za FPR-Inkotanyi, ari umunani (8) zashyizweho mu 1987, indi imwe yiyongereyeho nyuma ya Jenoside, usanga ari ingingo zirwanya kugwingira kwa politiki n’ubuzima by’igihugu. Ingingo ya mbere ni “Kugarura Ubumwe bw’Abanyarwanda”.

Icyatumye iyo ngingo ishyirwaho, ikaba igifite agaciro gakomeye kugeza n’ubu, ni uko ubwo bumwe bwari bwarashenywe guhera igihe cya PARMEHUTU kugeza kuri HUTU-Pawa na n’ubu ikibunga mu mitwe ya bamwe. Kwica ubumwe bw’Abanyarwanda byadingije byinshi bivamo na Jenoside yazanywe no kutumva agaciro k’umuntu n’ubuzima bwe.

Ubugome bwatewe no kugwingira byatumye abanyarwanda bamwe bananirwa kumva isano yabo na bagenzi babo bahuje igihugu n’amateka. Tuzi abanyapolitiki ba mbere ba PARMEHUTU bari bafite abagore b’Abatutsikazi ariko bakaba aba mbere kuvuga ko Umututsi ari umwanzi w’Umuhutu n’inyangarwarwanda. Ibyo si ubugome bukomoka kw’igwingira riza umuntu akuze?

Uko kugira politiki igwingiza igihugu n’abagituye niyo yatumye bigera aho umubyeyi yiyicira abana yibyariye. Igitabo cya Albert Nsengimana na Hélène Cyr, “Ma mère m’a tué” (Mama yaranyishe) ni ubuhamya bukomeye bw’aho igwingira ryagejeje umunyarwanda.

Ntawifuza gupfakara yarashatse cyangwa ngo yifuze kuba incike yarabyaye. Ariko siko Nyiramanenge Virginie yabibonaga mu gihe cya Jenoside yakorewe Abatutsi mu 1994. Nyiramanenge ari we nyina nyina wa Albert Nsengimana yari yarashakanye na Andre Mutabaruka babyarana abana 9.  Kugirango babyarane abo bana bose, si agahato si n’urwango rwabiteraga Nyiramanenge. Ni urukundo (niba yarigeze arugira).

Bigeze mu gihe cya Jenoside, kubera ingengabitekerezo bafashe nk’amafunguro mabi no kudakingirwa indwara, Nyiramanenge yiyumvise ko ari Umuhutukazi, umugabo we n’abana yibyariye baba Abatutsi. Bahinduka abanzi nkuko byasobanuwe n’ingabo zari iz’Igihugu (FAR) muri Nzeri 1992, ibyo kubagirira impuwe arabizira arabiziririza nkuko itegeko rya munani mu icumi y’Abahutu yatangajwe n’ikinyamakuru Kangura mu Ukuboza 1990. Umugabo n’abana be baba ba nyagupfa, we ari nyakubaho. Kuba abana be ari amaraso ye bimuvamo, gupfa kwabo bimuviramo ibyishimo.

Yarakoze Nsengimana kutugezaho ubuhamya bwe budasanzwe ariko bugaragaza imbaraga z’ingengabitekerezo ya Jenoside. Iyo adacika ku icumu rya Jenoside yakorewe Abatutsi, nyuma yo ku itariki 4 Nyakanga 1994, nyina Nyiramanenge yari gusigara ari incike n’umupfakazi wabiharaniye akabigeraho.

…Biracyaza..

Na: Ndahiro Tom

Kugwingira kw’imyumvire n’imitekerereze bingaruye ku iyicwa rya Se, n’abavandimwe umunani (9) ba Albert Nsengimana. Byabaye ngombwa ko mvugana na Nsengimana kugirango numve bike by’ubwo bwicanyi bwamwambuye abe kandi bikozwe ahanini  n’abakabatabaye.

Mu mwaka w’1994, Nsengimana yari umwana ufite imyaka 7. Kubera ibyamubayeho bibi kandi byinshi nashatse kumenya amazina y’abavandimwe be bishwe kugirango bavugwe kuko badakwiye kwibagirana kubera ko nyina n’umuryango we batashatse ko babaho.

Uko abibuka ni Aphrodis Kayumba, John Sinzinkayo,  Faustin Hitimana, Barthazari Tuyisenge, Munyentwari Simon, Nshimiyimana, Habyarimana, Nteziyaremye na Nduwayezu. Umwe muri aba bana ntiyarahuje nyina na Nsengimana. Nabajije Nsengimana impamvu bamwe muri abo bavandimwe be bafite izina rimwe, ambwira ko bari batarabatizwa kuko nawe yabatijwe nyuma ya Jenoside.

Iyo muvuganye akakubwira uburyo nyina, ari we Nyiramanenge Virginie yicije abana be, wagira ngo ntibigeze baba abana be yatwise, akabagira ku gise, akababyara, akabaheka, akabakikira akabonsa, akabakingiza indwara zitandukanye, akabagaburira, akabaryamisha, akabambika abakunze…  Urwo rwango yagiriye abana be ntiyari arwihariye. Ari Nyirakuru (nyina wa Nyiramanenge) wa Nsengiyumva, ari ba nyinawabo na ba nyirasenge, bose bari bahuje umugambi wo gutsemba Abatutsi uhereye kubo bibyariye.

Abana bakurikira Nsengimana, ari nabo bari bato mu muryango, biswe na nyirarume witwa Mukurarinda wari umuyobozi w’Interahamwe muri ako gace. Abandi batanzwe na nyina ariko na nyirakuru wabo kimwe na babyara babo bari.

Uvuze ko aba bantu bari baragwingiye mu myumvire no mu mitekerereze yabo ntabwo waba ukabije. Mu buzima busanzwe bw’imibereho y’abantu, umubyeyi ashobora gupfa arwana ku mwana we. Mu muco wa Kinyarwanda umwishywa, umwisengeneza n’umwuzukuru ni abantu bakomeye.

Wibaza ukuntu uko umuryango uhinduka ukanga abana b’umukobwa wabo, bakangwa n’abo abereye mushiki wabo ukabura igisubizo. Uwagwingiye mu bwenge bishobora kworoha kumira bunguri ingengabitekerezo ikwangisha abana bawe, abavandimwe ndetse n’inshuti magara. Ni ibintu wagereranya no guhuma kw’ubwenge bigasa no kugwa mu icuraburindi byo mu cyongereza bita Transient Intellectual Blackout.

Inzozi mbi

Hari ikintu abantu badashaka gutindaho kandi gikomeye. Ni ukurota guverinoma y’abajenosideri yatsinze urugamba, ari bo bayobora u Rwanda. Abantu baba bakwiye kwibaza uko igihugu kiba kimeze abantu bagwingiye bakagwingiza abandi bigatuma bahuma bagakora Jenoside.

Uko kugwingira kwari gukomeza kugaca n’ibintu iyo RPF-Inkotanyi idafata ubutegetsi ibatsinze. Ubwicanyi ntibwari guhagarikwa n’uko Abatutsi bashize mu gihugu abarokotse bakangara basanga abari bamazeyo imyaka igera kuri 35. Abafite intwaro kurusha abandi bari gukomereza aho bagejeje cyane ko kwica, gusahura, gusambanya abagore n’abakobwa ku ngufu ari uko.

Gerageza wibaze i Nyange Abakristu Gatolika bazindukiye mu nama ya Paruwasi iyobowe na Padiri Anastase Seromba abasaba gushaka amafaranga yo kwubaka indi Kiliziya nyuma y’aho iyari ihari isenyewe ku Batutsi. Kubera umurava wa Padiri Seromba, iyo abajenosideri badatsindwa, abarimo Myr. Augustin Misago na Phocas Nikwigize bari baragwingijwe n’ingengabitekerezo ya Jenoside, bari kumusabira kuba Musenyeri wa Diyosezi ya Nyundo agasimbura Myr. Wencheslas Kalibushi warwanyije Jenoside.

Politiki y’ivangura ishingiye ku bwoko yari kuba atakiri ngombwa kuko Abatutsi bagombaga kuba barashize hasigaye imbuzakurahira. Ivangura ryari gukomera ni iry’Akarere kuko ari naryo ryashobokaga, kandi byariyerekanye nyuma ya Jenoside n’intambara zaberaga mu nkambi.  Uko guverinoma ya Theodore Sindikubwabo yakubiswe ishoti rugikubita, Abasirikare bayobowe na Jenerali Major Augustin Bizimungu bakayereka ko bari nk’igicu gihita, ni ikimenyetso cy’ibyari gukurikiraho.

Kuba nyuma y’imyaka 25 hari abantu nka Ingabire Victoire bagitsimbaraye kuri iyo ngengabitekerezo y’ivangura, bakaba batinyuka bakajya gushaka abayoboke mu bwoko. Nta shiti ko nta kindi kibimutera uretse kugwingizwa n’ingengabitekerezo gica. Yari kureka ate guhuma ubwenge mu gihe ari nyina na se bose ari abajenosideri?

Kugwingira bitera ubugome ubibonera mu miryango ifite abana bakorera mu cyitwa Jambo Asbl bakorera mu Bubiligi. Kuba benshi muri bo niba atari bose bakomoka mu bantu bakoze Jenoside cyangwa abayamamaza, ni ikimenyetso cy’uko iyo Abajenosideri batsinda urugamba, abari kuyobora n’abishe cyangwa abicishije Abatutsi benshi kurusha abandi.

Jenoside igihagarikwa nibura mu gice kinini cy’u Rwanda, nyuma y’ibyumweru bibiri hagiyeho guverinoma y’ubumwe bw’abanyarwanda. Hari abanze kuyijyamo kubera ko batayibonamo. Urugero ni ba Ambasaderi Pierre Claver Kanyarushoki na Jean Marie Vianney Ndagijimana.

Kanyarushoki we ntabwo yaje rwose ngo abe Minisitiri w’Ubuhinzi n’Ubworozi. Ndagijimana we yaraje agirwa Minisitiri w’Ububanyi n’Amahanga yiba Amadolari US$200,000 yari yahawe ngo afungure za ambasade zitandukanye i Bulayi na Amerika. Uko ari babiri baragiye bajya mu mutwe w’abajenosideri witwa RDR washingiwe i Mugunga ngo bitegura kuzisubiza ubutegetsi mu Rwanda.

Imyaka 25 irashize bagitegereje. Amahirwe bahawe yo kugira uruhare mu gusana igihugu bashenye barayitesheje kubera kugwingizwa n’ingengabitekerezo ya Jenoside. Sibo bonyine kandi.

Biracyaza…

Na: Ndahiro Tom

Hari mu ntangiriro za Gicurasi 1991 ubwo twahuriraga mu nama yatumijwe na Perezida wa FPR-Inkotanyi, Colonel Alexis Kanyarengwe. Ingingo imwe rukumbi yari ugutangira kwa Radio y’Inkotanyi, icyo igamije uko igomba gukora ndetse n’uko igomba kwitwa.

Nyuma yo gutanga amazina atandukanye n’impamvu iyo Radiyo ikwiye kwitwa, uwatanze izina ryaje kwemerwa yari Perezida w’Inkotanyi Col. Kanyarengwe.  Yarateruye aravuga ati “jye nsanga radiyo yacu ikwiye kwitwa Muhabura”. Atarasobanura nari nzi ko ahisemo iryo zina kubera ko iyo radiyo yagombaga gukorera hafi y’ikirunga cya Muhabura.

Siko byari bimeze. Chairman Kanyarengwe yasobanuye neza impamvu ahisemo iryo zina, avuga ko iyo radiyo izaba ijwi rya FPR/RPF, izakora akazi gakomeye ko guhabura abanyarwanda kuko benshi bahabye (bataye icyerekezo cy’aho bagomba kujya).

Nibwo bwa mbere nari numvise impamvu kiriya kirunga kiri hagati y’u Rwanda na Uganda cyiswe Muhabura. Ni ikirunga cyafashaga Abanyarwanda bahabye kubera ko kigaragara ahantu hanini mu gihugu. Kubera iyo mpamvu umuntu, yashobora kukibona kigatuma amenya inzira n’icyerekezo agomba kunyuramo.

Chairman yasobanuye byinshi kandi byumvikana, bituma iryo zina ryemezwa, atari uko ari irivuze mukuru gusa, ahubwo ko kwari ukuri kuganisha mu cyerekezo. Abataragize amahirwe yo gukurira mu Rwanda twahigiye byinshi.

Nibutse izina rya Radiyo Muhabura, ni uko ryaje, kubera ikibazo u Rwanda rwari rwaragize cyo kugwingira kw’imitekerereze y’abanyarwanda cyane cyane abayobozi. Ni abo bayobozi bahimbye ibinyoma byinshi byagiye bikwira henshi kandi ugasanga abantu barabyemera.

Umusatsi wa Kanyarengwe

Muri iyo nama bwari nk’ubwa gatatu nicarana na Perezida wa FPR. Ubwa mbere hari mu mpera z’Ukuboza 1990. Aho twahuriye hari ahantu yadutumije, ari mu ishyamba munsi y’ikirunga cya Gahinga. Uretse ibyahavugiwe, nari mfite amatsiko yo kumubona, cyane cyane ku mutwe we.

Nagize ibyago biba ari mu ijoro, kandi yambaye ingofero itwikira amatwi akaba anambaye n’igikote kigera hejuru y’irugu. Hari impamvu nashakaga cyane kureba umutwe we. Izina Col. Kanyarengwe naryumvise bwa mbere mu mwaka w’1980 amaze guhungira mu gihugu cya Tanzania, ho natwe twari dutuye nk’impunzi zihafite uburambe.

Dutangira kumva ko Col. Kanyarengwe yavuze ko ngo azabana n’Abatutsi ari uko yameze umusatsi aho Inyenzi zamukuruye zikoresheje ijipe. Nkibyumva bwa mbere, nari nagiye mu kiruhuko ahari iwacu icyo gihe. Nabajije umwalimu w’Umunyarwanda twari duturanye aho ibyo bintu yabyumvise ambwira ko yabyumvise kuri Radio Rwanda nyuma yo guhunga kwa Col. Kanyarengwe.

Sinongeye cyane kwita kuri iryo zina rya Col. Kanyarengwe kuko ubuzima bwe bwamurebaga nanjye mfite ubwo ngomba kubaho mu buhunzi duhuriyeho. Nongeye kwita ku izina rye mbonanye na Aloyisia Inyumba i Dar es Salaam wari wabonanye na Col. Kanyarengwe akamukangurira kuba umunyamuryango wa FPR-Inkotanyi. Hari mbere y’Ukwakira 1990.

Ikibazo cya mbere nabajije Inyumba ni ikijyanye n’umusatsi wa Col. Kanyarengwe, n’uburyo yamwakiriye kandi ari mu bo Kanyarengwe yari yararahiriye kutazumvikana nabo. Inyumba yarasetse cyane ati: “Ndahiro koko utangiriye aho utanambajije uko namugezeho n’ibyo twaganiriye”?  Namubwiye ko jye mfite amatsiko azamarwa n’uko mwiboneye.

Inyumba yarushijeho kuntera amatsiko ubwo yambwiraga ko nawe ayo matsiko yari ayafite. ariko abonana na Col. Kanyarengwe akaba yarasanze yambaye ingofero iyi bakunze kwita iy’Abayisilamu. Ati kandi kubera ko jye atari cyo cyari cyanjyanye twaganiriye kubiremereye kurusha umusatsi. Nanjye mubwira ko amatsiko y’umunyamakuru atitesha inkuru ishyushye.

Kubera ko mu nama ya mbere ntacyo nabonye kijyanye n’inkovu yo ku mutwe wa Chairman, twongeye kubonana kandi (mbere yo kwita Muhabura) nabwo akaba yari yambaye ingofero itwikira igice kinini cy’umutwe. Nigeze kubaza umwe mubamurindaga impamvu “Mzee” yambara ingofero igihe kinini ambwira ko ari ukubera umutekano cyangwa imbeho nyinshi iyo ari mu birunga. Nirinze kumubwira icyo mubarije.

Kubera ko ibyakorwaga byari byinshi, nageze aho ndabyibagirwa nkomeza kwita ku bifite uburemere buruta amatsiko yanjye. Amatsiko yaje gushira mu mpera za Gashyantare 1993 ngendanye na Chairman wacu mu ndege kuva Kampala kugera i Bujumbura. Mu ndege yakuyemo ingofero kandi nari nicaye hafi nditegereza mbura ahapfutse umusatsi, mbura n’inkovu. Nashize amatsiko by’amashirakinyoma turi mu nama i Bujumbura aho nabonye neza agace ntari nitegereje turi mu ndege.

Icyo kinyoma cyaturutse he?

Mu mutwe wanjye hajemo ikibazo cy’inkomoko y’icyo kinyoma. Uko byaje n’aho byakomotse nicyo cyanzonze. Nta wundi nari kukibaza uretse nyirubwite, Col. Alexis Kanyarengwe, akaba Perezida wa FPR-Inkotanyi. Eh! S’il vous plaît!

Mu minsi twamaze i Bujumbura nirinze kugira icyo mubaza. Tugeze i Dar es Salaam, yampamagaye mu cyumba cye aho twari ducumbitse muri Kilimanjaro Hotel. Hari icyo yashakaga kuntuma ku muntu w’umu Tanzania. Naratumitse, ngarutse kumuha ubutumwa mfunga umwuka mubaza inkomoko y’ibyamuvuzweho kandi nkaba narabonye atari ukuri. Yarasetse cyane ambwira mu giswayire ati: “Ndugu yangu, siasa za Rwanda tunazopiga vita zina uongo mwingi sana”. Ibi bigasobanura “Muvandimwe, politiki z’u Rwanda turwanya zibamo ibinyoma byinshi cyane”. Ntiyansobanuriye icyo ashatse kumbwira kuko umwanya wari muto.

Nyuma ya Jenoside, yakorewe Abatutsi nongeye kumubaza icyo kibazo. Yansobanuriye mu magambo arambuye ariko nahinira mu gisobanuro kigufi. Leta ya Juvenal Habyarimana yari yarakoreye, yibukaga ko Col. Kanyarengwe ari mu basirikare barwanyije Inyenzi mu 1963-4. Ahunze bahimba ikinyoma kimusibira amayira, bigatuma Abanyarwanda asanze mu mahanga bamuha akato aho gusangira nawe umubabaro w’ubuhunzi kimwe.

Icyo kinyoma cyarakoze kuko Col. Kanyarengwe yabayeho mu buhunzi ari nyakamwe kubera ikinyoma. Inkomoko y’ikinyoma si ubutegetsi bw’Ikinani, ahubwo ni ijambo rya Anastase Makuza ryo mu 1964.

Biracyaza….

Na: Ndahiro Tom

Turacyari ku igwingira ry’imyumvire n’imiterereze. Ibisobanuro Chairman wa FPR-Inkotanyi yampaye ku nkomoko y’ikinyoma cy’uko azongera kubana n’Abatutsi ari uko yongeye kumera umusatsi yambuwe n’Inyenzi zamukuruje imodoka, naje kumva ukuri kwabyo aho Jenoside ikorewe nkatangira no kwibaza kw’igwingira ry’imyumvire n’imitekerereze.

Ikinyoma cya Juvenal Habyarimana cyari cyarahimbwe kijya ahagaragara mu ijambo ry’umuparmehutu Anastase Makuza. Mu kiganiro Makuza yatanze i Paris ku wa 3 Werurwe 1964 mu ruzinduko yakoreye mu bihugu by’amahanga ahakana Jenoside yakozwe muri icyo gihe igasiga yishe n’abanyapolitiki bose batari PARMEHUTU babaga mu Rwanda.

Iryo jambo mu gifaransa yaryise “Appel Pathetique: Aggression-suicide de terroristes Tutsi”. Mu kinyarwanda yabyise “Impinyuza ibeshyuza Impunzi: Gatutsi-nyenzi yateye yiyahura”.

Asobanura igitero cy’inyenzi nuko zatsinzwe, Makuza yakoresheje amagambo yaje kuvamo akato ka Col. Kanyarengwe binabyara imfashanyigisho yayoboye ubugome bwakorewe Abatutsi bicwaga muri Jenoside mu 1994. Icyo gihe Makuza yari Perezida w’Inteko Ishinga Amategeko y’u Rwanda.

Makuza ati: “Ingabo zacu zatabaranye ingoga, ziharwana urw’umuziringano, zimaze gukubita incuro umunsi umwe uzira uwa kabiri, zisigara zirarura intumbi zishwe urupfu rubi n’izo nyanga-Rwanda. Hari abo inyenzi zaciye amaboko cyangwa amaguru, hari abo zari zakuyemo amaso, hari abo zari zamennye umutwe zibakubita inyundo, hari abagabo zari zashahuye n’abagore zari zamennye inda.”

Mu gukomeza kwenyegeza ubugome n’urwango akoresheje ikinyoma, Makuza, yakoresheje imvugo yerekana ko ibyo avuga ari impamo: “Abacitse ku icumu nibo babivuze imvaho, ureke ba bandi baboherereza ibihuha, mukabyamamaza mutazi ko ari ibinyoma. N’ubundi ga ijoro ribara uwariraye”! Abacitse ku icumu nyaryo, kuri we ni abanyabinyoma.

Makuza agakomeza agira ati: “Bavugaga ukuntu inyenzi zagize ababyeyi bemeye Repubulika zibaca amabere, zikayagaburira abana babo n’abagabo babo. Bavugaga ukuntu abasirikare bacu bafashwe n’abo bagome bishwe urw’agashinyaguro n’uburyo abakobwa b’Abatutsikazi babakoreye ibiteye isoni. Nta n’uwatinyuka kubirondora atariye isoni nkabo. Ubwo kandi abasirikare bari baziritswe ku mipira y’amajipi y’abo bagiranabi, uko umushoferi ayirukankana akagenda abakurura inzira yose. Bapfuye bahindutse nk’amashara.”

Urwango ku bakobwa n’abagore b’Abatutsi, Anastase Makuza yari arufiteho umwihariko kimwe n’abacengeza matwara (ideologues) ya Jenoside bose. “Nyamara bamwe muri abo basirikare bamaze kubohorwa n’inkubito ya bagenzi babo batabaranye ingoga, izo “ngirwa-mfura” z’abakobwa, zivanga ubugome n’ubutwenge, zikurikiza icyo zikurikiranye mu mitego ya kinyenzi ziza gushuka abo zahemukiye ngo biyunge bundi bushya, ndetse zikandira no ku ntumwa z’ubushinja-cyaha zari zigiye gusuzuma ibyabaye. Ntawakwirirwa asobanura ibyo izo nshinzi zageragezaga kubashukisha; nyir’ukwumva yamenye amarenga y’ayo magambo…”

Kaminuza y’Ubugome

Aya magambo abaye ari mu mashusho kuri televiziyo yiyubaha, yagenda ashyirwaho igihu cy’urwijiji kuko ateye ubwoba. Igikomeye ni ukumva avugwa n’umuntu wari ku rwego rwo Makuza yari arimo icyo gihe, ayabwira abanyamahanga, ariko akanayagenera abanyarwanda mu rwego rwo kubagwingiza.

Umuntu wese wakurikiranye ubugome bwakozwe mu gihe cya Jenoside yakorewe Abatutsi, asanga bumwe mu bugome bwakoreshejwe, propaganda ya Makuza ryari rimwe mu masoko akomeye abateguye umugambi wa Jenoside yakorewe Abatutsi mu 1994 bavomyemo ibitekerezo.

Ubuhanga mu bugome, bwo gutwerera nyiramukubitwa ubugome yakorewe cyangwa azakorerwa (mirror accusations), ntibyatangiriye mu binyamakuru Kangura, Zirikana, Kamarampaka, Radio Rwanda cyangwa RTLM. Ni ibyatangiranye na PARMEHUTU. Ijambo Inyanga-Rwanda ntiryahimbwe na Perezida Juvenal Habyarimana, si n’abanyamakuru nka Jean Baptiste Bamwanga cyangwa Florent Kampayana. Ni ijambo rifite umuzi muremure.  Ni ingengabitekerezo yabyaye ikarera MRND na CDR, ikabyara Hutu-Pawa yose, RDR, FDLR na FDU Inkingi nk’Abuzukuru

Kwibasira Abatutsikazi nk’ingengabitekerezo yagwingije abanyarwanda, ni uko nacyo ari ikintu cya kera gikomoka mu mbuto zabibwe n’abarimo Anastase Makuza na Joseph Habyarimana Gitera.

Mu mategeko 10 yiswe ay’Abahutu, ari aya Gitera cyangwa Kangura harimo ay’umwihariko ku Batutsikazi. Mu mategeko ya Gitera yok u wa 27 Nzeri 1959, harimo abiri: Irya gatandatu (6) rivuga ngo “Ntuzasambane n’abatutsikazi kubarongora ntibibujijwe, kubajajabamo nibyo mwaku. Cyangwa kutwiyomekaho nk’uburondwe”. Hakaba n’irya cyanda (9) rivuga ngo “Kurarikira abagore babo cyangwa abakobwa babo ni nabi. Nta kimero barusha abacu, ahubwo babarusha ingeso nyinshi zitari nziza”.

Mu mategeko ya Kangura yo mu Ukuboza 1990, ane (ane muri yo yibasira Umututsikazi. Amategeko atatu ya mbere ya Kangura nicyo yahereyeho: Irya mbere, “Buri Muhutu agomba kumenya ko Umututsikazi aho ava akagera, arwana ku nyungu z’ubwoko bwe bw’Abatutsi.  Niyo mpamvu rero Umuhutu wese ukora ibi bikurikira agomba gufatwa nk’umugambanyi: Kurongora Umututsikazi; Kugira ihabara ry’Umututsikazi; Kugira umunyamabanga cyangwa gutonesha Umututsikazi”.

Irya kabiri (2): “Buri Muhutu agomba kumenya ko abakobwa bacu b’Abahutukazi ari bo kandi babereye kuba ba mutima w’urugo.  Mubona se atari beza! Ntibatavamo se abanyamabanga beza b’indahemuka”!

Irya gatatu (3): “Bahutukazi, nimube maso kandi mwumvishe abagabo banyu, basaza banyu n’abahungu banyu ko bagomba kugaruka mu murongo”.

Irya karindwi (7): “Ingabo z’igihugu zigomba kuba Abahutu gusa.  Intambara yo mu Kwakira 1990, yatubereye isomo.  Nta musirikare ugomba kurongora Umututsikazi”.

Repubulika

Ntushobora kugwingiza abandi nawe utaragwingiye. Ntabwo wakwita abantu “ingirwa-mfura”, ukabita “Inshinzi”, ukababonamo abagome bashukisha abantu “ubutwenge” n’ibindi kandi umugore ufite nawe ari muri abo. Iyo ubikoze, uba ufite ikibazo gikomeye mu myumvire n’imitekerereze.

Imbuto bateye yarameze. Nk’iyo Makuza avuze “abemeye Repubulika” Aba avuga Abahutu. Si abanyarwanda bose. Ni nacyo wumva mu mbwirwaruhame ya Ingabire Victoire Umuhoza yo kwizihiza umunsi wiswe uwa “Repubulika’.

Ku munsi wiswe Kamarampaka, 25 Nzeri 2008, nk’umuyobozi wa FDU-Inkingi na RDR Ingabire yagejeje ubutumwa ku bayoboke be. Ingabire ati: “Kimwe mubyo dupfa n’ubutegetsi bwa FPR-Inkotanyi ni uko bwemera Repubulika ariko bukirengagiza inshingano ya Repubulika yo kureka abaturarwanda akaba aribo bihitiramo abayobozi.  Ntabwo bikiri ibanga ubutegetsi bwa FPR-Inkotanyi bwimitse ingoma y’igitugu mu Rwanda. Niyo mpamvu twiyemeje kurwanya ubutegetsi bwabo bushingiye kuri Repubulika ariko bukica inshingano zayo. Nkaba nongeye gusaba buri Munyarwanda wese wemera Repubulika kudushyigikira tukarwanya twivuye inyuma, abatambamira ishingano ya Repubulika”.

Utazi amarenga y’imitekerereze yagwingiye uhereye mu gihe cya Gregoire Kayibanda, Gitera na Makuza ntiwakumva amarenga arimo utaragwingiriye mu “kwemera Repubulika”.  Kuri Ingabire hari igitugu mu Rwanda kubera ko abafite imyemerere nk’iye yo “kwemera Repubulika”, nabo bafite ijambo mu butegetsi bw’u Rwanda.

Kuba abatari nka Ingabire Victoire, Joseph Gitera, Gregoire Kayibanda, Hassan Ngeze, Anastase Makuza, Jean Bosco Barayagwiza, Charles Ndereyehe…etc bari mu butegetsi bw’u Rwanda “batambamira inshingano za Repubulika”.

Ntabwo waba utaragwingiye ngo ukore ibyo Ingabire Victoire akora byo azinduka ajya gushakisha abayoboke mu “Bahutu” nkuko yafatiwe mu cyuho mu minsi yashize. Kuri we aba agiye gushaka abo atekereza ko “bemeye Repubulika” nka we. Iyo adasanga harimo urubyiruko rutagwingiye mu mitekerereze n’imyumvire mizima ya politiki, yari kubona abayoboke mubo atekereza ko “bemeye Repubulika” kimwe na we.

Imyaka tugiye kumara ari 25 u Rwanda rwibohoye, iyo myumvire n’imitekerereze biracyahari ariko biragabanuka. Kubirwanya ni inshingano ya buri wese urwanya iryo gwingira ryihariye.

Biracyaza…

Na: Ndahiro Tom

Itariki ya 19 Nyakanga 1994 ni umunsi ufite umwanya wihariye mu mateka y’u Rwanda. Niwo munsi hagiyeho guverinoma ikura u Rwanda mu kuzimu kw’igwingira. Ubu imyaka ishize ikaba ari makumyabiri n’itanu (25).

Umuhango wo kurahira kw’iyo guverinoma nshya iyobowe na Perezida Pasteur Bizimungu, wabereye imbere y’Inteko Ishinga Amategeko ku Kimihurura. Aho wabereye ni mu ruhande rureba iburengerazuba (ubu ni ahareba kuri International Convention Centre). Ni hariya hari ishusho y’abasirikare barwanyije Jenoside. Aho byabereye hari hashyizwe igisharagate cy’ihema ricitse ku mpande. Aho iryo hema ryatwikiraga naho hari hato, kuko ritageraga hose aho abanyacyubahiro bari bicaye.

Nta bantu benshi bari bitabiriye ibyo birori byayobowe na Colonel Theoneste Lizinde wari Master of Ceremony. Ni ibirori byaciye kuli Radio Muhabura uwo munsi yari yabaye Radio Rwanda kuko studio zari zimaze kuva mu Kaniga ka Byumba igeze ku murambi wa Nyarugenge ahahoze Radio Rwanda n’ibiro bya ORINFOR.

Ibitangazamakuru mpuzamahanga ntiryabyitabiriye cyane kuko inkuru ishyushye kuri bo yari mu nkambi z’impunzi muri Tanzania, i Burundi na cyane cyane Zaire (Repubulika Iharanira Demokarasi ya Kongo ubu). Igihugu cyari cyitabiriye ibyo birori ni Uganda, gihagarariwe na Minisitiri w’Intebe George Cosmas Adyebo.

Kutitabirwa n’abantu benshi barimo n’abanyarwanda si ubushake buke. Cyari ikibazo gituruka ahanini ku kwihugiraho kwa benshi.  Abari mu gihugu benshi bari bacyishakisha batarigeraho ngo bibone aho bari n’aho babarizwa. Guverinoma yagiyeho hari abacitse ku icumu benshi bibazaga niba bariho koko. Nyuma y’amezi arenga atatu bugarijwe n’urupfu, kuba bariho, bahumeka bakarya bakaganira bakagenda, byari igitangaza kurusha kuba ari ukuri.

Muri Kigali ubwaho, abari bahari bari bake. Uretse abaharokorewe n’Inkotanyi bavaga mu nkambi zitandukanye zirimo i Ndera na Kabuga ha Kigali, abari i Byumba na bake bari batangiye kuva i Rwamagana, i Gahini na Nyamata abandi bake ni abari barahungutse bava mu bihugu by’abaturanyi.

Ubwo buke, ubukene, kwiheba, ibyishimo birutwa n’agahinda mu bantu, byari bivanze n’ishyaka n’ubushake bwo kubaho no kwubaka u Rwanda rushya ruzira ubugome bwari bumaze guhekura igihugu.

Ntibyoroshye kuvuga cyangwa gusobanura uko u Rwanda rwari rumeze. Igihugu cyari cyuzuye umunuko w’abazize Jenoside yakorewe Abatutsi. Amaso n’amazuru by’abantu byari byaragize indi miterere. Abantu bari bamaze kumenyera kubona no kunukirwa imirambo myinshi yashengutse icyanamye ku gasozi kuko itari ifite gihamba. Abenshi mu bari mu Rwanda kunukirwa byari byarashize kuko ubwonko bwari bwarabyakiriye.

Hari henshi nk mu mfunzo hatagerwaga kubera ko hari hacyihishe interahamwe kandi zikaba zakwica abahonotse. Izo nterahamwe zikiyongeraho imbwa zari zimaze kumenyera kurya abantu. Abasirikare b’Inkotanyi bakarwana ku mutekano w’abantu bageragezaga kwishakisha, bakanarasa imbwa zabonye amafunguro mu bishwe zinashaka abazima.

Ibice by’u Rwanda nyuma ya Jenoside

Guverinoma yarahiye u Rwanda rwaracitsemo ibice. Hari u Rwanda rw’abari bamaze gutsembwa ariko mu buzima bw’abatari abicanyi bakiriho. Nirwo Rwanda mpereyeho kuko iyo urwo Rwanda rw’abishwe bazira icyo bari cyo rwibagirana, urw’abakiriho ariko biraye rwari kuzima.

Hari u Rwanda rw’abarimo Inkotanyi rugerageza kwubaka urundi Rwanda rutari urwa Parmehutu na Hutu-Pawa yari irekereje mu rundi Rwanda rwimukiye mu nkambi zo mu bihugu duturanye, ndetse n’abari mu gace kari mu kwaha kw’abafaransa kitwa “Zone Turquoise”.  Uru Rwanda rwarubakitse, kuko nyuma yo gusenywa kw’inkambi batangiranye urugendo.

Hari u Rwanda rw’abanyarwanda ariko batumva neza ibyabaye mu gihugu cyabo. Muri abo hari abatahukaga, cyane cyane abakiri bato, babona urupfu rwibasiye u Rwanda ubwiza bw’igihugu cyabo babwiwe bakabubura. Ubu iyo myumvire yarahindutse

Mu matariki nk’aya igihugu cyagiraga ijoro rifite umwijima mwinshi kubera ibyakibayemo, n’amanywa akagira umwijima kandi izuba ryaka. Si umwijima waterwaga no kuba nta mashanyarazi n’amazi byari bihari. Ni icuraburindi ryazanwaga na politiki y’ubugome yari imaze gutsindwa ariko itaranogoka. Ubu umucyo waratamuruye u Rwanda rufite umucyo unasagurira ahandi.

Ba ‘mbarubukeye’ bari barabaye benshi kubera amateka yabo ya kera n’aya vuba. Hari abana b’imfubyi batabarika hakiyongeraho abafite ibikomere by’umubiri bigaragara n’ibikomere bitagaragara. Ntawe ukira burundu igikomere cyo gusigara umeze nk’igiti gikokoye, ariko icyizere cyo kubaho kandi neza cyaragarutse.

Hari abacitse ku icumu bari bacyihishe batazi ko ubuzima bwaganje urupfu. Hari umugabo w’inshuti yajye wamenye ko abicanyi batakiri ku butegetsi mu Ukwakira 1994 kandi ari mu mujyi wa Kigali. Ubu nta munyarwanda wacitse ku icumu ucyihisha cyangwa ngo agende yububa. Uretse n’uwacitse ku icumu, utari mu cyiciro cy aba Kabuga Felicien wese nta munyarwanda wihisha.

Umutwaro w’Inkotanyi

Ibyo bibazo by’inzitane byose byari ku mutwe w’abayobozi b’Inkotanyi kuko uburwayi bw’igihugu butavurwa n’abaganga ba CHUK cyangwa Faycal, ahubwo burebwa n’abanyapolitiki n’ingabo.

Icyo gihe, mu myaka 25 ishize, u Rwanda rwari kuzima iyo hataba ingabo z’Inkotanyi. Nibo bagiraga amavuriro mu bushobozi buke bwayo. Abasirikare b’Inkotanyi ni bo barindaga umutekano w’abantu n’ibyabo bagafasha no mu itumanaho ryabo kuko nta telephone zabagaho. Urangisha uwo yabuze yiyambazaga Inkotanyi.

Inkotanyi zarwanaga ku gushakira amafunguro n’amacumbi abahunguka bava mu mahanga n’abavanywe mu byabo n’intambara na Jenoside. Inkotanyi zikarwana n’abajenosideri batigeze bava ku izima bagikubita agatoki ku kandi, ku rundi ruhande zirwanya abashaka kwihorera kubera Jenoside.

Inkotanyi zigaharanira kwubaka u Rwanda rwa bose, uhereye ku kugarura mu ngabo iza Habyarimana zari zimaze gutsindwa ariko zifitiye icyizere Inkotanyi. Icyo cyizere kikaba cyarabaye intango yo kwubaka ingabo z’igihugu zikomeye.

Ibyo igihugu cy’u Rwanda cyagezeho mu myaka 25 byatewe na politiki itandukanye n’iya kera. Kuri uwo munsi w’iya 19 Nyakanga, asoza ijambo rye, Paul Kagame amaze kurahirira kuba Visi- Perezida na Minisitiri w’Ingabo yavuze ko ari inshingano ya buri wese kwibutsa n’abakoze amahano mu Rwanda bafite umwanya mu gihugu cyabo. Ati kandi dufite n’inshingano yo kubigisha, no kubahana bibaye ngombwa.

Uko kwigisha no guhana birimo guca inkoni izamba byarakozwe. Ibyo bigatandukana na politiki zahozeho zo guheza no kwiyumvisha ko u Rwanda ari urwa bamwe gusa. Nta munyapolitiki wagwingiye mu mitekerereze no mu myumvire wabashaga kuvuga ko buri munyarwanda afite uburenganzira ku gihugu cye.

Muri iyo mbwirwaruhame Perezida Kagame yavuze ko ingabo yayoboraga kandi akiyoboye zari zigiye kwerekeza imbaraga zazo ku kuzamura imibereho y’abaturarwanda n’amajyambere. Ibyo nibyo byakozwe bafatanyije n’abandi banyarwanda.

Iyo usomye iyo mbwirwaruhame yavuzwe u Rwanda rukiri mu nzitane y’ibibazo, warangiza ukareba aho u Rwanda rugeze ubu, niho usobanukirwa icyo kugira ubuyobozi bufite icyerekezo mu mitekerereze bimara.

Ku itariki ya 14 Nyakanga 1994, Radiyo Mpuzamahanga y’Abafaransa (RFI) yagiranye ikiganiro na Faustin Twagiramungu. Muri icyo kiganiro, umunyamakuru Monique Mas yabajije Twagiramungu uburyo buzakoreshwa ngo abaturage bakurikiye leta y’abajenosideri batahe. Twagiramungu yamushubije ko igihugu kizakoresha radiyo, kubera ko ari bwo bwakoreshejwe na leta za mbere “kuroga ubwenge bw’abantu”.

Kurogora ubwo bwenge nicyo cyakozwe kuva iyo guverinoma ijyaho kugeza ubu. Imiterere y’ubwo burozi bw’ubwenge butera igwingira, n’ababutanze nibyo tuzakomerezaho.

Na: Ndahiro Tom

Iyo ushakisha inkomoko y’imvugo zagiye zikoreshwa mu mugambi wo gutegura Jenoside yakorewe Abatutsi, ukareba n’imvugo ikoreshwa n’abakoze Jenoside bayihakana, ugenda ubona neza uburyo habaye uruhererekane rw’ibitekerezo rufatanye bisa n’umugozi uboshye neza.

Ubushize nakomoje ku ijambo rya Anastase Makuza mu gifaransa yise “Appel Pathetique: Aggression-suicide de terroristes Tutsi” mu kinyarwanda rikaba ryarasemuwe rikitwa “Impinyuza ibeshyuza Impunzi: Gatutsi-nyenzi yateye yiyahura”.  

N’ubwo ari imbwirwaruhame yavugiwe i Paris mu Bufaransa muri Werurwe 1964, inyigisho zari ziyirimo zakoze ishyano mu Rwanda hagati y’Ukwakira 1990 kugeza kuri Jenoside yakorewe Abatutsi ndetse bikanakomeza na nyuma yaho.

Hari igice cy’iyo disikuru ya Makuza cyabaye izingiro rya Jenoside mu itegurwa ryayo no kuyihakana. Ni aho yahakanaga ko hari Jenoside yakorewe Abatutsi uhereye mu ijoro rya Noheli 1963 kugeza muri Mutarama 1964.

Makuza ati:

“Igitangaza umunyarwanda utarugambaniye, ni uko amaradiyo n’ibinyamateka, bidahosha kuvuga agahinda bitewe na rubanda rwitabaye, bitagize icyo bivuga ku bugome bw’abo bagira nabi, nk’aho umwotsi ucumba mu nzu yahiye uba urushije ubugiranabi umuriro wayitwitse, cyangwa se nk’aho kwivuna uguteye ali byo bibi kurusha gutera utakwakuye. Uko gucurika amahame yemerwa n’abantu bose, ukibasira kuzimya umuriro wongera inkongi mu nzu ishya ngo aha urashaka kuyizimya byatera umunyarwanda kwibaza niba ubwenge bw’Abazungu buteye kimwe n’ubw’abirabura. Kuko, mu bwenge bwa Kinyarwanda, ingirwa-bahanga z’abazungu zigeze kuvuga ko bucuritse, ushaka kuzimya inzu ishya, azimya umuriro uyitwika aho kurwanira kuzimya umwotsi uyicumburukamo. Iyo nzu mvuga ni ya midugararo iherutse kuba mu Rwanda. Umwotsi mwibasiye kuzimya ni umujinya wa rubanda rwahagurukanye rubonye rutewe.

Umuriro ni bya bitero by’inyenzi byateye rubanda uwo mujinya mukaba ariko ari rwo mwibasira aho kwibasira nyirabayazana. Cyo re, nk’uko nabivugaga ko ibyari hasi byagiye hejuru, niba mu bwenge bwa Kinyarwanda, ureba icyabaye urebye icyagiteye, ni niba umuntu wese afite uburenganzira bwo kwirengera iyo yasagariwe, umuntu yavuga ate ko ari ko bimeze mu buhanga bwa kizungu, kandi abanyamakuru bamwe bamaze gucurika ibyo Imana yacuruye? None se hari ugucurika ubwenge kwaruta guhishira cyangwa gushima ubugome bw’inyenzi bwasagariye abaturarwanda, ukarengaho ahubwo ukibasira no gusebya abo baturage baziyamye zibateye? Niba ari ubugiranabi mwanga, ntimwambwira impamvu yabateye guhishira inyenzi zashoje intambara, mugatangira gusakuza aho abaturage babereye nka ya ngwe itari izi gufata ku gakanu iyo itabibwirizwa?”

Guha agaciro icyaha 

Umugambi wa Jenoside yakorewe Abatutsi guhera mu 1990, wajyanye no gutegura ubwicanyi mu mitwe y’abantu. Icya mbere cyakozwe kwari ukubiba urwango ku Batutsi, guha Jenoside inyito nziza birimo kuyiha ishusho y’igikorwa cyo kwitabara.

Nta gitangaza ko iki gice cy’imbwirwaruhame ya Makuza yo mu 1964, yasohotse mu kinyamakuru Kangura N^o 6 cyo mu Ukuboza 1990. Icyo kinyamakuru akaba ari cyo cyasohoye andi mategeko Icumi yiswe ko ari ay’Abahutu.

Ubwicanyi bwakorewe Abatutsi 1963-4 bwahitanye abarenga ibihumbi makumyabiri na bitanu (+25,000) barimo abaturage ku misozi batuyeho n’abanyapolitiki batari muri PARMEHUTU, nibwo Makuza yahaye inyito nyinshi zipfobya ubukana bw’icyaha cyari cyakozwe. Yanakoresheje ishushanyito zisingiza abicanyi.

Nibwo bwa mbere ibitangazamakuru mpuzamahanga byise ubwicanyi bwakorewe Abatutsi mu Rwanda “Jenoside” n’irimburabwoko “extermination”. Ariko kuri Makuza abicanyi bari abantu b’inzirakarengane batsembye abandi batabishaka ahubwo babitewe n’abicaga. Nicyo yagereranyije n’ingwe yafashe agakanu ari uko ibwirijwe.

Muri iyo mbwirwaruhame, yemeza ko “Inyenzi” zageze ku kiraro cyo ku Kanzeze, ariko “bazisutsemo urusasu bazishora inkungugu, bugoroba bazigejeje hakurya y’u Rwanda”. Niba mu munsi umwe zarakubishwe inshuro bakazambutsa umupaka, ni kuki bashumurije abaturage ngo batsembe bagenzi babo?

Imvugo yoroshya Jenoside yakozwe icyo gihe uyisanga mu byanditswe u Rwanda rwizihiza imyaka 10 y’ubwigenge mu 1972. “Mu myijima y’Ukuboza 1963 ndetse ugashyira imboneko za Mutarama mu wa 1964, inyanga-rwanda z’utunyenzi, zibwiye ko Abanyarwanda batali maso, ziyemeza kuza gukanga amahoro y’abaturage n ‘igihugu cyabo, mu ntara zimwe na zimwe zarwo.” (PRESIDENCE DE LA REPUBLIQUE, Ingingo z’ingenzi mu mateka y’u Rwanda. Imyaka icumi y’isabukuru y’ubwigenge: 01-07-1962 – 01-07-1972, Ibiro by’amakuru muli Prezidansi ya Repubulika, 1972, p.82)

Nkuko byagenze mu 1990, Inkotanyi zarateye, urugamba ruri ku mupaka w’u Rwanda/Tanzania/Uganda, Abagogwe bo mu Ruhengeri na Gisenyi baricwa. Ni isomo ryo kudaha agaciro ubuzima rikomoka kuri PARMEHUTU yitwa ko yasezerewe mu 1973. Iyo kwicwa kw’abantu barenga 25,000 byitwa umwotsi, mu gihe igitero gikubitwa inshuro umunsi umwe kikaba ari cyo cyitwa umuriro na “nyirabayazana”, ni ikimenyetso cy’ingengabitekerezo ya Jenoside iba yararitse mu muntu.

Mu magambo yose ya Makuza ntaho yerekana aho “agahinda” gakura muri “rubanda rwitabaye” bikavamo kwica Abatutsi. Abantu kwica abaturanyi babo batari basanzwe bagira icyo bapfa akabiha inyito nziza yo “kwivuna uguteye”… akabibyinirira ngo ni “uburenganzira bwo kwirengera” kuko basagariwe.

Aho yabihaye ishusho nziza ikomeye, ni uko iyo myumvire ye y’ubugome yayishyize mu rwego rw’amahame buri wese agomba kumva. Anarenzaho avuga ko utabyumva acurika ibintu “Imana yacuruye.” Ubwo buryo bwo kwerekana ko ubwicanyi bwumvikana, ndetse n’Imana yabuhaye umugisha bwakoreshejwe icyo gihe bunakora guhera mu gutegura Jenoside yakorewe Abatutsi mu Rwanda.

Urebye iyo mbwirwaruhame muri rusange usanga yari yaratewe ni uko ubwicanyi bwakozwe bukamenyekana. Biravugwa ko ari Musenyeri Andre Perraudin wagiriye inama Kayibanda ngo yohereze Makuza twagereranya na Joseph Goebbels w’u Rwanda icyo gihe, ngo amare iminsi myinshi mu mahanga yerekana ko abavuze ko abanditse ko habaye itsembabwoko ari injiji zidashobora gutandukanya ururo n’icyatsi.

Isomo rikomeye

Ntibikeneye isesengura rikomeye ngo wumve neza urwango rugwingiza umunyarwanda biri mu magambo ya Anastase Makuza. Isomo rya mbere ni uko kwica Abatutsi bwari uburyo bwo kurwana intambara. Ni nabyo byakoreshejwe mu 1990-94 aho Umututsi yiswe umwanzi mu buryo bweruye.

Anastase Makuza igitekerezo cye hari ahandi cyari cyaravugiwe. Ubwo Joseph Gitera yasohoraga icyo yise “Amategeko Cumi y’Abahutu” ku wa 27 Nzeri 1959, itegeko rya 5 ni: “Uwahora umututsi inabi yagize, nta mututsi wasigara mu Rwanda. Guhora si byiza. Ariko kwirinda umwanzi cyangwa kwirwanaho aguteye birateganyijwe mu mategeko yose.” Itegeko rya 10 rigasoza rivuga ngo Abatutsi “baragatsindwa mu Rwanda.”

Uko kugira igice kimwe cy’abenegihugu, bakitwa inyangarwanda, ni yo Jenoside. Imitwe y’abicanyi nk’Interahamwe, Impuzamugambi na Hutu-Pawa byateguwe muri gahunda yo “kwirengera” cyangwa “kwitabara” bikiza uwahinduwe umwanzi w’u Rwanda. Ni nayo mpamvu iyo mitwe yiswe “Defence civile.”

Iryo gwingira n’igwingiza ntiryagarukiraga mubanyapolitiki gusa, no mu kiliziya Gatolika ryarahageze niba atari ho ryatangiriye. Niho tuzakomereza.

Na: Ndahiro Tom

Nyuma yo gusoma inyandiko ibanziriza iyi hari umusomyi wanyandikiye ubutumwa bugufi ambwira icyo atekereza kubyo nanditse, ati: “Ibi iyo mbitekerejeho nsanga harimo ubugome butagira izina ariko harimo n’ubugwari! Nta nyenzi zigeze zitera ngo zigere mu Cyanika yo mu Bufundu ari yo Nyamagabe y’ubu aho Andre Nkeramugaba wari Perefe wa Gikongoro yamariye Abatutsi abaroha mu migezi ya Mwogo, Rukarara na Mbirururume.”

Yambajije ikibazo ariko nawe yibaza, “utekereza ko umukecuru cyangwa umusaza w’iyo mu Bweyeye, Gikundamvura, i Makwaza n’ahandi bishwe, wagize ngo bari bazi Inkotanyi cyangwa Habyarimana ku buryo babizira? Hejuru y’ubugome n’ubugwari harimo n’ubuswa sans qualification! Kwica Abatutsi bari mu Rwanda n’abandi mutavuga rumwe ukumva ko watsinze uragamba birenze ubuswa niba hari ikindi kiri inyuma yabwo!”

Colonel Barthazar Ndengeyinka wahoze mu ngabo za Habyarimana (FAR) akaba no muri RDF yahunganye ikibazo cyamuzonze. Hari abasirikare babiri bambwiye mu bihe bitandukanye ko uwo Ndengeyinka yajyaga yibaza mu ijwi riranguruye impamvu ingabo za FAR zatsinzwe kandi zari nyinshi kandi zifite intwaro nyinshi n’umubare munini w’abasirikare, interahamwe ndetse n’abaturage babashyigikiye. Niyo mpamvu nabyise igwingira ry’imitekerereze n’imyumvire. Harya byakwitwa iki? Ubundi wakwirara mu baturage batazi intambara ukabica witwa ngo uri ku rugamba, bikitwa iki koko?!

Umubare 6

Sinzi icyari mu mubare gatandatu mu itegurwa rya Jenoside yakorewe Abatutsi. Hari ibinyamakuru bitatu bifite inimero imwe ya 6. Ibyo binyamakuru ni Kangura N^o 6 yo mu Ukuboza 1990 cyamamaye kubera “Amategeko cumi y’Abahutu” n’igice cya mbere cy’imbwirwaruhame ya Anastase Makuza yo mu 1964 Ubushize nakomoje ku ijambo rya Anastase Makuza mu gifaransa yise “Appel Pathetique: Aggression-suicide de terroristes Tutsi”.

Ikindi kinyamakuru cyasohotse muri uko kwezi ni “Urumuri rwa Kristu” (URK N^o 6 Noheli 1990). Ikindi ni ISIBO N^o 6 cyasohohotse ku itariki ya 10 Mutarama 1991, bivuga ko cyari hafi y’ibyo bindi bibiri.

Icyo ibyo binyamakuru bihuriyeho ni uko byarimo imvugo y’urwango n’ubwo abanditsi bayo bari batandukanye.   Kangura yayoborwaga na Hassan Ngeze w’Umusilamu akaba yarabaye umunyamakuru avuye ku kazi ko kudoda inkweto ku Gisenyi.

Umwanditsi mukuru w’Urumuri rwa Kristu yari Padiri Smaragde Mbonyintege (ubu ni Musenyeri wa Diyosezi ya Kabgayi). Yandika iyo nimero yigishaga muri seminari nkuru ya Nyakibanda yanaje kubera Umuyobozi mukuru wayo. Naho ISIBO ikayoborwa na Sixbert Musangamfura wize amateka muri Kaminuza y’u Rwanda, ubu akaba asigaye usigaye ari mu mutwe w’abajenosideri wa FDU-Inkingi rimwe na rimwe akanagaragara mu mutwe w’iterabwoba wa Rwanda National Congress (RNC).

Iby’ikinyamakuru KANGURA simbitindaho kuko ibyacyo byavuzweho kenshi kandi henshi. Ndagaruka kw’igwingira ryakwiriye kuva mu banyapolitiki rikagera no mu bitwa ko bihaye Imana kandi barize. Kuva kuri PARMEHUTU kugera kuri MRND na Jenoside mu 1994.

Isibo y’urwango mu rumuri rwa Kristu

Mu mazina mabi y’u rwango yiswe Inkotanyi n’Abatutsi biswe n’inyenzi, nta ribi nk’inyangarwanda. Ni ijambo riri mu mbwirwaruhame n’inyandiko nyinshi z’abatoza ba Jenoside. Ari mu za Makuza, Juvenal Habyarimana, Hassan Ngeze na CDR.

Uwiswe “Inyangarwanda” biba birenze kwitwa umwanzi. Kwanga u Rwanda, ni igihugu muri rusanga birimo kwanga abarurimo n’ibirugize. Birumvikana ko kwica uwiswe “Inyangarwanda” ari igikorwa cyo gukunda igihugu.

Ku rupapuro rwa mbere rw’Urumuri rwa Kristu N^o 6, hari ifoto ya Papa Jean Paul II afite isuka y’umujyojyo mu kuboko kwe kw’iburyo. Imbere ye hari umwana w’umukobwa wambaye ikanzu yiganjemo ibara ry’umutuku, yambaye n’agatambaro kavanzemo umweru n’umuhondo mu ijosi. Uwo mukobwa ufite mikoro asa nkaho hari ijambo yari amaze kubwira Papa. Inyuma ya Papa hari hahagaze Musenyeri Thadeyo Nsengiyumva wa Diyosezi ya Kabgayi.

Munsi y’iyo foto ku rupapuro rwa mbere hari amagambo “UMUSANZU w’UBUMWE N’AMAHORO”. Icyatumye bahitamo iyo foto n’ayo magambo usanga ntaho bihuriye n’ubutumwa bwa Kiliziya. Iyo wibutse indirimbo za Simon Bikindi aririmba ‘bene sebahinzi’, birashoboka ko Papa yari yabonye undi mubatizo wa politiki. Cyangwa se, bikaba ari ibya ya ndirimbo “Umurimo ni uguhinga ibindi ni amahirwe” leta ya Juvenal Habyarimana yamamaje mu rwego rwo kugwingiza abanyarwanda.

Igisobanuro cy’amagambo “UMUSANZU w’UBUMWE N’AMAHORO” ari ku rupapuro rwa mbere rw’icyo kinyamakuru Urumuri rwa Kristu (URK), ugisanga mu mu ijambo ry’ibanze ryanditswe na Musenyeri Mbonyintege (urup 4-5). Umwanditsi w’iryo jambo ry’ibanze, yanditse ko Papa wari ukubutse mu ruzinduko mu Rwanda ho bamuhaye impano y’isuka, yagaragaje mu ruhame ko ari kumwe n’Abanyarwanda “cyane cyane mu ntambara twatejwe n’abanzi b’amahoro.”

Inkotanyi kwitwa “abanzi b’amahoro” mu URK, nizera ko atari ibya Papa ari ibya Myr. Mbonyintege, kuko akomeza agira ati: “Ikindi noneho kiranga ishira ry’uyu mwaka, n’amateka y’u Rwanda ahora azirikana, ni intambara y’Ukwakira twatejwe n’inyangarwanda zaje ziva i Bugande.” Agakomeza agira ati: “Ubu twandika ibi Inkotanyi zirimo gutsindwa. Twizere ko zirimo no kuva ku izima. Umwiryane n’icyunamo byari bitwugarije mu Ukwakira ubu noneho ntibigishobotse.”

Ubona n’iyo Inkotanyi azita Inyenzi aho kuzita inyangarwanda! Nizera ko ubu ukuri yakubonye akamenya inyangarwanda nyazo. Uko guhindura Inkotanyi abanyamahanga, ni ingengabitekerezo yari yararitse mu mitwe ya benshi ku buryo Leon Mugesera aburana mu mwaka w’i’2013 yari akivuga ko ari abanyamahanga bateye u Rwanda.

Kuba yarise Inkotanyi inyangarwanda mu rwego rwo guhakwa no guhakirizwa, cyane ko nawe hari aho abyemera, uwabisomaga ntiyakwibagirana. Ku rupapuro rwa 6 rw’icyo kinyamakuru URK, hari ifoto y’Umupadiri ufashe mu gahanga k’umugore upfukamye imbere ye.

Munsi y’iyo foto handitse ngo: “Umusaseridoti ni intumwa y’Imana ku bantu.” Icyo bisobanuye ni uko n’urwo rwango rwo kwita abandi inyangarwanda bwari ubutumwa bw’Imana ku bantu b’abanyarwanda kuko ari Umusaseridoti wabwanditse. Atari n’umusaseridoti usanzwe, ahubwo Umusaseridoti utegura abandi kuzaba Abasaseridoti.

Nkuko Anastase Makuza byamuzinduye akajya kubwira amahanga ko ubwicanyi bwavuzwe mu Rwanda atari bwo ari ibinyoma, na Myr. Mbonyintege yanditse ahamya ko ibyavugwaga ku Rwanda ari ibinyoma. Nkunda ukuntu Mbonyintege yishyira mu mutegetsi bw’u Rwanda Inkotanyi zanengaga, aho avuga ko abateye “batazanye intwaro z’imbunda gusa, baduteje n’amahanga cyane bakoresha itaramakuru n’itumanaho, maze wakumva urusaku rw’amasasu n’induru z’amaradiyo, n’ibihuha bicicikana hirya no hino, byose kandi bihangitse u Rwanda….”

Musenyeri Mbonyintege arongera akabishimangira ngo “umwanzi” yari abategerejeho “umwiryane” kubera ko “yabuze aho aturuka…” Ikaba ari imvugo yakoreshejwe cyane n’Ikinani n’abambari be. Ari byo bitaga kugwa mu mutego w’umwanzi.

Asingiza politiki y’ikinyoma y’ “Ubumwe n’amahoro” ko ngo ari yo yabafashije “gutsinda umwanzi” bigatuma “umwanzi ataducamo icyuho maze akadufatanya n’amacakubiri.” Urabisoma ukibaza ko u Rwanda ari igihugu kitarimo ivangurabwoko ryemewe.

Ni ijambo ry’ibanze ubona ko ryanditse n’umuntu wacengewemo n’indirimbo ya MRND ‘Umugambi ni umwe Banyarwanda, amahoro n’ubumwe n’amajyambere… ta ra ra ra ra ra rarara..” kuko abisubiramo kenshi. Uburyo ataka agasingiza Habyarimana bituma wumva ko icyo gihe yandika, iyo umubaza uti Yezu na Habyarimana umwiza ni nde, guhitamo byari kumunanira.

ISIBO n’URK byari nka Korari

Usoma ibyo Mbonyintege yandikaga, ukabigereranya n’ibyo Musangamfura yanditse ndetse n’ibyanditswe n’Abasenyeri Gatolika ugasanga ari nk’abaririmbyi bitoje neza indirimbo.

Ibyo Mbonyintege yanditse na Musangamfura arabivuga mu ISIBO N^o urup. 2 mu nyandiko yise “Umututsi muri iki gihe cy’Inkotanyi” aho agira ati: “Inyangarwanda zaje zifuza ko twasubiranamo. Zigomba kuba zarumiwe kuko zasanze dukomeye ku bumwe bwacu, ubumwe bwatumye dufatanya kuzirwanya.

Urebye ibyo Abasenyeri Gatolika mu Rwanda banditse mu mabaruwa yabo abiri boherereje abakristu mu mpera z’umwaka w’1990, nazo ntaho zitanira n’imbwirwaruhame z’Ikinani. Ibitekerezo biri muri rumwe muri ayo mabaruwa Myr. Mbonyintege yaruhaye umwanya

Mu nyandiko ya Myr. Mbonyintege agira ati: “Abepiskopi Gatolika, mu rwandiko boherereje abakristu ku ya 7 Ugushyingo 1990, batanze umuganda w’amahoro n’ubumwe mu bana b’u Rwanda. Bagaye abateye u Rwanda, bagaya n’abemeye kuba ibyitso byabo.” Mbese ni ‘MRND yacu nziza, sugira maze usagambe mu Rwanda’.

Ibaruwa y’abasenyeri yo ku ya 5 Ukuboza uwo mwaka yo yakoreshaga imvugo nk’iya Kangura. Ko abateye ari ba gashakabuhake bashaka kugarura ubwami kandi bwaranzwe n’abarenga 80% by’abaturage…

Iby’urwango Kinyamateka y’Inama y’Abepiskopi mu Rwanda yarushanwaga na Kangura n’ISIBO mu kubiba urwango. Imwe mu nyandiko zasohotse muri Kinyamateka igira iti: “Ubwo rero gihake yongeye kugariza u Rwanda, Inkotanyi zikaba zitugera amajanja, ka gapariti kacu (kandi Fondateri wako yigeze kuvuga ko tuzakifuza), gakwiye kugaruka. Ako gapariti si akantu ni PARMEHUTU.” (Muhorakeye, D., “PARMEHUTU ishyaka ry’irirwanyi”, muri Kinyamateka N^o 1340, Gashyantare II 1991, p.3)

Kimwe n’ISIBO mu nyandiko navuze hari aho Musangamfura agira ati: “Mu gihe cya Repubulika ya mbere, magingo aya wenda agapanga kaba karavuze.” Akongeraho umugambi wa Jenoside uri mu mutwe we: “Hari abavuga bati dukeneye indi 59 kugira ngo twongere tumare imyaka 30 turya, tukaryama, tugasinzira! Agahoro ko muri 1959 kakanguye Abatutsi benshi, nyuma y’aho ibyagiye biba abenshi turabizi. Kuki abashaka kwubaka igihugu tutakorana n’abo bakangutse bose maze izo nkovu zikomorwa burundu? Utemera iyo nama uwe ari we wese arashaka ko igihugu cyacu gihora mu ntambara.”

Uwo mwanzuro umuntu ashobora kuwibeshyaho, nkaho ari umuntu muzima. Ntabwo waba muzima usingiza urupfu ubyinirira imihoro yatemye abantu. Ni nayo mpamvu na n’ubu uwo Musangamfura akiri inyuma y’abanze gutandukana n’ingengabitekerezo uya Jenoside.

Biracyaza!

Na: Ndahiro Tom

Ku wa 25 Nyakanga 1959, nibwo Umwami Mutara III Rudahigwa yatanze ku buryo butunguranye. Bukeye, ku wa 26 Nyakanga nibwo umugogo we wacyuwe mu Rwanda bawutabariza nyuma y’iminsi ibiri kuri 28 Nyakanga.

Ubu imyaka ibaye 60 atanze. Ku wa 25 Nyakanga 2019, ndi kumwe n’abandi bagize Inteko y’Urwego rw’Intwari z’Igihugu, Imidari n’Impeta by’Ishimwe twasuye Igicumbi cy’Intwari z’u Rwanda kiri i Remera mu Karere ka Gasabo. Muri icyo gicumbi, hari ahibutsa imwe mu Ntwari y’u Rwanda y’Imena, Umwami Mutara III Rudahigwa.

Kumuzirikana byari ngombwa. Hari byinshi byanditswe kuri we kubera ibingana ibyiza byinshi yakoreye u Rwanda mu bihe bikomeye, u Rwanda ari ingaruzwamuheto mu bukoloni bw’Ababiligi.

Turabaha impundu barahawe induru

Intwari dusingiza kandi twibukira muri icyo gicumbi, zinafite n’amazina ni Intwari y’Imanzi Fred Gisa Rwigema, ari z’Imena Umwami Rudahigwa, Michel Rwagasana, Agatha Uwilingiyimana, Felicite Niyitegeka n’abari Abanyeshuri b’i Inyange bose bagira ikintu bahuriraho. Icyo kintu ni ugukunda u Rwanda n’Abanyarwanda. Hari ibyo batandukaniraho ariko icyo bahuriraho kirakomeye.

Gusingiza intwari ni ukuzirikana ibyiza baharaniye, ibyo bikaba inyigisho ihoraho ku gihugu. Kubazirikana bikaba uburyo bwo guha agaciro ubuzima bwabo batanze ku nyungu za benshi. Icyashenye u Rwanda ni uguha ikuzo ibibi n’ababikoze bakavugirizwa, mu gihe abakoze ibyiza bakagawa bakanavugirizwa induru.

Indirimbo y’igihugu yasimbuwe muw’2001 yasingizaga “Abarwanashyaka bazanye Repubulika idahinyuka.” Abo basingizwaga ni abantu bashinze bakanashimangira ingengabitekerezo ya Jenoside mu Rwanda. Ni nabo bazanye igwingira ryose mu myumvire no mu mitekerereze.

Gukoronga Umwami Mutara

Ibyiza yakoze na bamwe mubo yabikoreye ntibabuze kumukamira mu kitoze. Muri ya mbwirwaruhame ya Anastase Makuza “Appel Pathetique: Aggression-suicide de terroristes Tutsi” /“Impinyuza ibeshyuza Impunzi: Gatutsi-nyenzi yateye yiyahura” yo ku wa 3 Mata 1964, harimo ijwi ryo kwishima, kwishimira, no gutuka Umwami Rudahigwa.

Makuza ati: “Ku wa 24 Yuli 1959 Umwami Mutara agwa i Bujumbura umurwa mukuru w’u Burundi, apfa adasize imbuto. Ubwo rero mu muco w’igihugu, ingoma-cyami yari izimye, kuko umwami asimburwa n’umwana we gusa. Ubwo yari asize ubusa, ingoma y’iwabo yagombaga kurangirana nawe. Irangira ry’iyo ngoma kandi ni naryo rangira ry’umuco wa gihake, kuko isumbwe rya Gatutsi kuri Gahutu rishingiye ku mwami usimbuye se no kuri iryo hererekanya-ngoma. Ubwo rero ubuhake bwari burimbukanye n’uwabwoshyaga”

Makuza akavuga ko byari amakosa akomeye kwimika Umwami Kigeri V Ndahindurwa. Ati: “Umuco w’igihugu bawucamo icyuho, ingoma bayimika mwene se w’uwapfuye kandi kizira, kuko uwo mwami yitwa ubucugane akazacurika igihugu.”

Kuli Makuza Umwami yatanze umunsi umwe mbere y’uko atanga, kuko avuga ko ari ku wa 24 kandi ari ku 25 Nyakanga. Ntawe usiga ubusa yarasize abantu n’umurage bamwibukiraho. Urupfu rwa Rudahigwa yari hagunda yo kurangira kw’Ubwami no kubisa PARMEHUTU nkuko Ababiligi n’Abapadiri bera babiteganyaga. Guca ubuhake n’igabana byazanywe n’Umwami Rudahigwa, yarabyibagije ahubwo avuga ko ari we wari nyirabayazana.

Imbwirwaruhame ya Makuza yasobanuwe neza mu gitabo cya PARMEHUTU mu 1972. Ni igitabo bise ‘Ingingo z’ingenzi mu mateka y’u Rwanda’. Muri icyo gitabo hari agace bise ‘Umurage wa Rudahigwa’. Ngo “Umwami Mutara ntiyali yoroheye Abahutu, cyane cyane mu Nama Nkuru y’igihugu” Umwe mubari muri iyo nama Nkuru ni Anastase Makuza. Muri ayo mateka agwingiza imitekerereze y’abanyarwanda avuga ibinyuranye n’ibyo Rudahigwa azwiho. Icyo ashinja Umwami ntaho yacyanditse.

PARMEHUTU iti: “Rudahigwa ajya gupfa, yigishaga: a) kwamamaza ingoma ya cyami: gusebya no gutoteza abafite amarere ashaka Demokrasi mu Rwanda, b) no kurwanira ubwigenge bwa huti huti, kugira ngo ingoma ya cyami isubize abazungu iwabo kandi ibone uburyo bwo gutsemba abarwanira amajyambere ya Gahutu; c) kugarura imigilire ya cyera, nko gusubiza umwami ububasha bwo kwica uwo yanze cyangwa umubogamiye.”

Uwo mugambi wo gutsemba abantu ni PARMEHUTU yari iwufite, ariko bakawutwerera abandi. Ibyo bikanahuza n’ibitekerezo bya Makuza ko Umwami Ndahindurwa ari we wacuritse u Rwanda. Bivuga ko kwicwa kw’Abatutsi uhereye ku ya 1 Ugushyingo 1959, bigakurikirwa n’Abanyarwanda ibihumbi amagana guhunga igihugu cyabo abandi bagacirirwa mu Bugesera no mu Mirenge byatewe no kwimikwa kwa Ndahindurwa.

Ibyanditswe muri icyo gitabo cya PARMEHUTU ku rupfu rw’Umwami Rudahigwa ni agahomamunwa. Batangira bavuga uburyo yahamagaje “abatware be i Bujumbura, akora inama ya nyuma mu busitani bwa hoteli Pagidasi” ngo; hanyuma “yiranguza icupa ry’inzoga lilimo uburozi. Hashize amasaha make, agwa mu bitaro bya Bujumbura byali hafi y’aho, agikikijwe n’abatware be bacecetse kandi batinyagambura. Abatware bajya hanyuma mu ngoro ya Guverineri kumumenyesha ko umwami yiyahuye.”

Agashinyaguro kaza aho bemeza ko nyina, ari we Mugabekazi Radegonde Kankazi yishimiye urupfu rw’umwana we. Ngo Umugabekazi akibona iyo nkuru mbi, ngo hari uwamwumvise (ntibamuvuga izina) avuga ngo “noneho yatinyutse”. Bisa nkaho yari yararambiwe n’umwana we gukomeza kugira ubuzima.

Ibindi byanditwe na PARMEHUTU kuri urwo rupfu ni ibi:

“Dore n’uko abihaye Mungu bali bazi amabanga y’iby’ibwami nabo batubwira iby’urwo rupfu rwa Rudahigwa: ” … igihe Umwami Mutata apfuye, kandi akulikije umuco w’abasekuruza be, yagombaga kujya kwiyahulira mu mahanga; amaze gusezera ku be no kwirega ibyaha ku mupadiri wayoboraga roho ye i Butare,. Ajya i Bujumbura ahiranguliza uburozi asinzilira muli Nyagasani” Nyamara abali muli iryo banga barabyirengagiza abatali babilimo ntibali bazi na busa iby’iyo mipfire, ni iki batavuze cyangwa ndetse ngo bigishe mu Kiliziya … ”

Ibyavuzwe kuri urwo rupfu bigaragaza ibinyoma, ibyishimo n’ubugome ni byinshi. Byose ariko bigahuriza kubyavuzwe mu mbwirwaruhame ya Makuza mu 1964.

“Abakulikira i by’ Abiru bibaza uzamusimbura aho azava “kuko yali apfuye ali incike. Abahutu bati: “lby’ubwami birarangiye, Repubulika igiye gushingwa”. Kwali ukutamenya ukuntu Abatutsi baca ku mategeko y’ubwiru bwabo iyo bashakaga kwiba ubutegetsi.

“Igihe imva icyasamye ku gasozi ka Mwima na Mushirarungu, Kayumba, umwiru mukuru abwira rubanda rwali ruteraniye aho ati: “ntitwahamba umwami tutimitse undi. Bati: ninde? Ati: ni Ndahindurwa. Abatutsi basumira Ndahindurwa ubwo baramubangatana, baheka ako gasani kabo barayoboka, bibagirwa uwo bali baje guhamba, yihambirwa n’Abahutu nubwo yali yarabagiliye nabi, bagombaga kwubaha uwitaruye. Iyo migireho ya Ndahindurwa ntiyali ikulikije amategeko, ali aya Kizungu ali n’ay’umuco wali usanzwe, byabaye nk’ubujura Lunari yakoresheje ishyiraho Umwami ku gitugu. Ababiligi bategekaga u Rwanda aho kwanga iyo ngirwa-mwami barayemera. Bamusaba bya nikize ngo azabe umwami uganje. Umwana w’Umututsi n’abajyanama be ba Lunari ati: “ndabyemeye aliko ku mutima nzikorera icyo nshatse”. Abarwanashyaka ba Gahutu bo ntibigeze bemera ayo mafifiko y’i Mwima. Icyo gikoresho cya Lunari kigezeho nticyashobora kwigobotora ubutiliganya bwayo; abalunari bakamujya mu matwi ntagire undi yakira. Ndahindurwa yohejwe na Lunari atangira kwivovota no kwiyama Ababiligi, ashaka uburyo, afashijwe na Lunari, bwo kulimbura abarwanashyaka ba Gahutu. Ubwo bwami bw’ubwibano bunyuranije n’ubwiru bwa gitutsi n’amategeko y’Ababiligi yagengaga u Rwanda ntibwigeze bufata kuko Ndahindurwa atigeze yimikwa kugeza igihe ahungiye. Umuntu yibaza uko abiru rero n’abatutsi bamwemeye.” (PRESIDENCE DE LA REPUBLIQUE, Ingingo z’ingenzi mu mateka y’u Rwanda. Imyaka icumi y’isabukuru y’ubwigenge: 01-07-1962 – 01-07-1972, Ibiro by’amakuru muli Prezidansi ya Repubulika, 1972, p.34-36)

Kuvuga Ubumwe bw’Abanyarwanda no kwaka ubwigenge byari icyaha

Mu mvugo yo mu 1964 no mu 1972 uwo ari we wese wagerageje guharanira ubwigenge n’ubumwe bw’Abanyarwanda yahinduwe umuntu mubi cyane anagerekwaho umugambi wa Jenoside. Umwami Ndahindurwa kwiyama Ababiligi byamuviriyemo ikinegu. Umwami Rudahigwa akanengwa gushaka ubwigenge “bwa huti huti”. Lunari (soma UNAR) yo iyo bayivuga wagira ngo ni umutwe w’abagizi ba nabi kandi ari bo baharaniraga ko akarengane ku banyarwanda bose gacika.

Ku itariki ya 13 Nzeri 1959, ishyaka UNAR ryakoresheje mitingi ikomeye i Kigali. Raporo ya Loni yo ku wa 3 Kamena 1960 ivuga ko iyo mitingi yitabiriwe n’abantu barenga 2000. Umwe mu bari muri iyo nama avuga ko yitabiriwe n’abakubye abo inshuro ebyiri cyangwa eshatu kandi higanjemo urubyiruko rujijutse.

Iyo raporo ya Loni ivuga ko imbwirwaruhame zose zibanze ku bintu bitatu. Ubumwe bw’abanyarwanda bukwiye kubakwa kuko bwasenyutse, akamaro ko kwigenga no guca akarengane ako ari ko kose. Abavuze bari Francois Rukeba wari Perezida wa UNAR, Michel Rwagasana wari Umunyamabanga wa UNAR akaba n’umunyamabanga w’Inama Nkuru y’Igihugu, na ba Shefu Pierre Mungarurire, Michel Kayihura na Chrysostome Rwangombwa.

Kimwe mubyazamuye urwango rukomeye kuri UNAR ni aho bavugaga ko akarengane kose, kaba ari akari gasanzweho n’akazanywe n’abakoloni kagomba gucika. Michel Rwagasana asobanura gahunda y’uko bigomba gukorwa kuko ari byo byafasha n’abanyarwanda kubona ubwigenge buhamye. Uri iyo mitingi Rwagasana asobanura uburyo Ababiligi n’abamisiyonari bazambije ubumwe bw’abanyarwanda bakimika n’akarengane.

Ababiligi bahisemo kubabuza uburyo no kubangisha abanyarwanda harimo no kubabuza gukora mitingi ariko bakemerera ababashyigikiye barimo APROSOMA na PARMEHUTU yaje gushingwa nyuma gukora urugomo no kwigisha urwango ku mugaragaro nta nkomyi.

Imwe muri mitingi zikomeye ya Aprosoma ya Joseph Gitera yakoreye i Ngoma ya Butare ku wa 27 Nzeri 1959, hari insanganyamatsiko yise “Uko Abahutu bagomba kwica ku ngoma y’Abatutsi n’uko u Rwanda dushaka ko rumera muri iki gihe kiri imbere”. Muri iyo mbwirwaruhame kimwe n’izindi zakurikiyeho, aho kuvuga ubumwe bw’Abanyarwanda n’ubwigenge bwabo, ku mugaragaro umugambi wa Jenoside izakorerwa Abatutsi watangiye kujya ku mugaragaro. No kurwanya ubwigenge mu buryo butihishiriye biravugwa.

Muri iyo raporo ya Loni navuze, igaragaza ko ku wa 14 Ukuboza 1959, Abakuru b’Amashyaka y’Abahutu mu Rwanda, n’abiyise injijuke z’Abahutu mu Burundi, bandikiye Minisitiri w’Ububiligi ushinzwe Congo na Rwanda-Urundi ko bo badashaka ubwigenge. Ibyo bikaba byari umugambi wo kurwanya UNAR yashakaga ubwigenge bucagase mu mwaka w’1960 n’ubusesuye muw’1962.

Ubwo ga kugwingira mu myumvire bikaba birihutishwa!

Biracyakomeza

Na: Ndahiro Tom

Mfite impungenge. Izo mpungenge ziriyongera zikantera ubwoba. Izo mpungenge ziganisha ku bwoba, ni iyo mbona abafite bakanakwiza ingengabitekerezo ya Jenoside bafatwa nkaho ari abantu basanzwe. Muri abo hakaba n’abo abanyamahanga ndetse na bamwe mu banyarwanda bafata nk’abanyapolitiki, bikarushaho kuba umwaku aho wumva ko banafite n’abayoboke.

Ibyemezo byafashwe mu rwego rwa politiki y’igihugu bitanga icyizere gikomeye ko nta Jenoside izongera ukundi. Ni ibyemezo twatoreye gukurikiza nk’abanyarwanda kandi ku buryo budatezuka. Ibimenyetso byo gutezuka akaba ariyo soko y’impungenge ko hari ibintu bikomeye bidahabwa uburemere bikwiye, ku buryo byasubiza inyuma ibyagezweho. Cyangwa bikadutinza mu majyambere y’igihugu.

Irangashingiro ry’Itegeko-Nshinga ryo muw’2003 rivuga ko Abanyarwanda baritoye  n’abazarisanga “Twiyemeje kurwanya ingengabitekerezo ya Jenoside n’ibyo igaragariramo byose, ndetse no kurandura burundu amacakubiri ashingiye ku moko, ku turere n’andi macakubiri ayo ari yo yose”.

Iryo mu mwaka w’2015 ryaje risobanura neza icyo twiyemeje kubijyanye no kurwanya Jenoside: “Twiyemeje gukumira no guhana icyaha cya Jenoside, kurwanya ihakana n’ipfobya bya Jenoside, kurandura burundu ingengabitekerezo ya Jenoside n’ibyo igaragariramo byose, amacakubiri n’ivangura bishingiye ku moko, ku turere n’ibindi ibyo ari byo byose”. Iyo “TWIYEMEJE” ni isobanura ko bitareba bamwe bigasiga abandi.

Amagambo “gukumira no guhana” asobanuye neza ikigomba gukorwa kurusha “kurwanya” gusa. Kuba barongereyemo “kurwanya ihakana n’ipfobya rya Jenoside” bikaza mbere ya “n’ibyo igaragariramo byose” byongereye imbaraga z’ibisobanuro by’iyo ngingo.

Kuba bidakurikizwa ni yo soko y’impungenge. Iyo Jenoside ikumirwa mu Rwanda, ntiba yarabaye ngo bibe ngombwa ko abayikoze bahanwa nyuma yo kwicwa kw’Abanyarwanda barenze miliyoni. Ubutegetsi bwariho ntibwari kuyikumira kandi aribwo bwayigishije imyaka na yindi bukayitegura. Kugirango ihagarare, ni uko mu banyarwanda bayirwanyije hari benshi batanze ubuzima bwabo.

Ingengabitekerezo ya Jenoside, ihakana n’ipfobya ryayo bikorwa n’abantu, bikagaragara mu byo bakoze kandi bagikora. Akenshi, ababikora bakaba badatandukana no kwigisha amacakubiri n’ivangura.

Abakwiza Jenoside ni abo gukumirwa

Nyuma yo gutsindwa kw’abateguye umugambi wa Jenoside bakanawushyira mu bikorwa, barisuganyije bashinga Ihuriro ryo kurengera ingengabitekerezo yaryo ryitwa RDR mu magambo ahinnye y’igifaransa. RDR yashingiwe i Goma ho muri Repubulika Iharanira Demokarasi ya Kongo ku wa 3 Mata 1995.

Benshi mubashinze bakanayobora iryo RDR ni abantu bizerwaga ko ari intagondwa mu ngengabitekerezo ya Jenoside. Abari abayoboke bayo b’imena banaburanishijwe n’Urukiko Mpuzamahanga Mpanabyaha rukorera Arusha muri Tanzania. Muri abo navugamo bake: Jenerali Augustin Bizimungu, Koloneli Theoneste Bagosora, Majoro Aloys Ntabakuze, Dr. Ferdinand Nahimana, Jean Bosco Barayagwiza, Laurent Semanza na Hassan Ngeze wamamaje iryo huriro ry’ubugome rugikubita. Abo ni bake gusa tuvuze.

Uwayoboye iryo huriro igihe kinini kurusha abandi, ni Ingabire Victoire Umuhoza (IVUmuhoza). Mu minsi ya vuba aha, ibinyamakuru mpuzamahanga bitandukanye byanditse inkuru ko ngo hari abayoboke ba FDU-Inkingi bayoborwa na IVUmuhoza baburiwe irengero.

Nk’ubu hari abantu benshi, abakuru n’abato, batazi ko uyu IVUmuhoza yayoboye ihuriro ry’abaJenosideri nyuma ya Jenoside. Kandi abaJenosideri ntibagutora kubabera umuyobozi batakwiyumvamo.

Nta munyarwanda uwo ari we wese ukwiye kuburirwa irengero. Uwitwa umuyobozi wabo azafatanye na leta gushakisha abo yita abayoboke be. Ariko, ikibazo gikomeye giteye n’impungenge cyane, ni ukumva IVUmuhoza afite abayoboke mu Rwanda. Abo bayoboke bakaba banavugwa ko ari umutwe w’abaJenosideri kuko uwitwa umuyobozi wabo atarigera yihakana asabira imbabazi ibyaha yakoze na nyuma yo kuzihambwa nk’abandi nkawe ibihumbi n’ibihumbi.

Ishyaka ry’ubwoko bumwe

Ku itariki ya 1 Nyakanga 2005, Radiyo BBC-Gahuzamiryango yagiranye ikiganiro n’abantu batatu. Umwe ni Mzee Servilien Sebasoni wari umuvugizi w’umuryango FPR-Inkotanyi. Abandi bari Francois Nzabahimana wari Perezida wa mbere wa RDR kugeza mu 1997 na Ingabire Victoire Umuhoza wari Perezida wa RDR icyo gihe.

Abateguye icyo kigamiro, Felin Gakwaya na Ally Yusuf Mugenzi wakiyoboye, bibukije ko banizihizaga imyaka 10 ya RDR kuko yatangiye mu 1995. Kwizihiza isabukuru y’ihuriro ry’abaJenosideri ubwabyo ni agahomamunwa ariko si igitangaza kuri BBC-Gahuzamiryango.

Muri icyo kiganiro hari ibintu bibiri nakuyemo byavuzwe na IVUmuhoza. Icya mbere ni icy’abayoboke n’abayobozi ba RDR, ikindi ni icyo kwihaniza FPR yanze kumva ku mahoro ikazagamburuzwa n’intambara.

Ku cya mbere, Mugenzi yabajije IVUmuhoza ati: “…RDR yatangiye ivugira impunzi, irahinduka iba umutwe wa politiki, ubu ng’ubu iravugira mu mahanga ariko hari abayirega ko mu by’ukuri imeze nk’aho ukiri umutwe uvugirwamo n’ubwoko bumwe. Sinatinya kuvuga ko uvugirwamo n’Abahutu gusa.”

IVUmuhoza byaramuruhije, cyakora ntiyari kubura icyo avuga afite urubuga ku nsakazamajwi nk’iyo. Avuga ko ibyo bintu atari byo ngo cyakora bafite ikintu bemera kandi “batandukaniyeho na FPR”, ngo bo bemera ko mu Rwanda hari amoko atadukanye y’Abahutu, Abatwa n’Abatutsi. Kandi ko ayo moko “atari ikinegu, buri munyarwanda wese agomba kubyemera, ahubwo ko ari ubukungu twagombye kususha abandi…”

Ubwoko buba ubukungu bushingiye ku ki? Ubwoko bwakoherezwa mu mahanga nk’igicuruzwa? Iyo yari politiki ya Jenoside aho kwica “ubwoko” bumwe byahaga abica inyungu yo kunyaga iby’abandi. Ni byiza ko yibutse ko FPR ishyira imbere ubunyarwanda idashyira imbere ubwoko budafite agaciro.

Mugenzi yaramubajije ati: “Mu buyobozi mufite harimo Abatutsi?” Ubajijwe yariye iminwa, arabeshya ngo “Amoko yose uyasangamo…” ariko nta rugero yatanze kuko ari ntarwo. Kubeshya ntibyamuvunaga kubera ko RDR ariho ishingiye. Uretse no kuvuga Abatutsi, Umuhutu utari intagondwa nka we, cyangwa Ndereyehe Charles Ntahontuye yasimbuye, nta mwanya yakabonye muri RDR kuko abayitangije n’abayiyoboye bazwi.

Kuba uyu munsi IVUmuhoza ajya mu cyaro gushaka abayoboke mu bwoko, nta gitangaza. Ni ingengabitekerezo imutinzemo! Igitangaje ni ugukomeza kurebera abiba urwango.

Iterabwoba riterwa n’ubuhumyi

IVUmuhoza yabajijwe impamvu RDR idashobora gutaha igakorera mu Rwanda. Igisubizo cyari gikaze: RDR ntidushobora kujya gukorera mu kwaha kwa FPR. FPR twayihaye igihe kinini , imyaka icumi irashize, twarayibwiye bihagije..”

Yongeye kubishimangira asubiza Sebasoni anabwira FPR: “…ntabwo tuzahera hanze. Ntimushobora kuduheza hanze, u Rwanda ni igihugu cyacu. Kugeza ubu turababwira ku neza ngo mukingure ayo marembo mwugariye, mwemere habeho demokarasi… muri kubyanga uko mwatashye murabizi, murabizi uko mwatashye!”

Uburakari bwari butarazamuka bihagije Mugenzi ataramubaza niba nyuma y’imyaka 10 RDR imaze batazongera kumara indi ari impunzi. IVUmuhoza yabonye umwanya wo gutera ubwoba FPR no gukorera mitingi kuri BBC. “Ntabwo indi myaka icumi tuzayimara turi impunzi. Twagize igihe gihagije cyo gusaba FPR, kuyibwira ku neza ko igomba gukingura amarembo ya Demokarasi. Twayihaye igihe ngo irebe nayo ubushobozi bwayo bungana iki. Ubu rero igisigaye, kuko abanyarwanda ntabwo bashobora kuguma mu butindi n’ubutindahare.”

Uwo perezida w’abajenosideri ati: “Ubu igisigaye…RDR ibahamagariye gufatanya natwe, ubungubu, tukarwanya ubutegetsi bw’igitugu bwa FPR, tugashyiraho ubutegetsi bw’abarurage. Ubu mu myaka icumi iri imbere ni cyo RDR igiye gukora, kandi turizeza Abanyarwanda ko dufatanyije mu gihe kitarenze imyaka icumi, ibintu bizaba byarahindutse mu Rwanda.” Mu mvugo ishingiye ku ngengabitekerezo ya Jenoside, iyo bavuga ‘abaturage’ cyangwa ‘abanyarwanda’ baba bavuga abatari Abatwa ntibabe n’Abatutsi. Ari naho inyungu mu bwoko bayumvira.

Nyuma y’imyaka itanu Ingabire Victoire Umuhoza ahaye FPR gasopo kuri radiyo BBC, yaratashye. Ingengabitekerezo arayitahana, inamugiraho ingaruka-arabifungirwa. Mu Rwanda ibyahindutse byarahindutse nta RDR ibigizemo uruhare. Ntiyigeze amenya imbaraga za FPR yateraga ubwoba.

Agifunze yasabye imbabazi Perezida w’u Rwanda Paul Kagame. Yarazihawe arafungurwa atarangije igihano yahawe. Akigera hanze IVUmuhoza ajya ku maradiyo yabo ahakana ko nta mbabazi yasabye ahubwo akiri nkuko yagiye muri gereza.

Ebola si yo mbi kurusha Jenoside

Nkubu harakoreshwa imbaraga nyinshi kandi za ngombwa mu rwego rwo gukumira indwara ya Ebola. Izo mbaraga zigakoreshwa kubera ko mu gihugu cy’abaturanyi iyo ndwara imaze guhitana abarenze 1300. Agakoko kayitera, ntikibasira ubwoko nka Jenoside. Abishwe n’iyo ndwara bapfuye mu gihe kirekire ugereranyije n’abarenze miliyoni bishwe mu Rwanda bazize Jenoside mu minsi ijana gusa.

Muri izo mbaraga zo gukumira Ebola, habamo gushyira uyirwaye mu kato ngo atanduza abandi. Uyigaragaweho yitabwaho bw’umwihariko n’abahanga babitojwe kandi babyambariye mu buryo batapfa kwandura. Mubyo bakora hari no gufuhera imiti nk’uburyo bwo gukumira iyo ndwara mbi itavurika ku buryo bworoheje.

Jenoside si igikatu, ariko iyo igiye kwica, itsemba ubwoko bwibasiwe n’ubundi. Jenoside kandi ntiyandurira mu byuya, amaraso cyangwa andi matembabuzi nk’ay’agakoko ka Ebola n’izindi ndwara zandura mu buryo nkubwo. Jenoside ikwizwa n’abafite ibyo bitekerezo, akenshi babifashijwemo na leta.

U Rwanda ni urugero rwiza aho leta yateguye umugambi wo gutsemba Abatutsi kandi ikawugeraho. Kugirango Jenoside ihagarikwe ntibyaturutse ku mbaraga z’abahanga b’Ishirahamwe Mpuzamahanga Rishinzwe Ubuzima (WHO/OMS). Habaye ah’Inkotanyi n’ubutwari bwazo. Habaye n’ubushake bw’Inkotanyi bwo kubaka igihugu kirangwa no gusenya ibyo Jenoside yubakiraho.

Inshingano yo kurwanya ingengabitekerezo ya Jenoside n’abayikwiza, ni inshingano ya buri munyarwanda ndetse n’inyokomuntu. Mu nzego za leta, iyi nshingano si iya CNLG, RIB n’Ubushinjacyaha gusa. Na Minisiteri y’Uburezi birayireba. Amateka nk’aya akwiye kuzigishwa abana b’u Rwanda ntibazazire kutamenya aho bavuye, bakanirinda ibitekerezo by’abaroga ubwonko.

Iby’abanyamahanga kutita ku buzima n’imibereho by’Abanyarwanda si bishya. Gufata IVUmuhoza nk’umunyapolitiki usanzwe ufite uburenganzira bwose, bishobora kuba ari ubujiji, agasuzuguro n’urwango rushingiye ku irondabwoko cyangwa se izindi nyungu.

Ariko ku banyarwanda dufite inshingano n’inyungu zo kurwanya Jenoside n’ingengabitekerezo yayo ntacyatuma tudasaba ko yahabwa akato kenda kungana cyangwa akaruta aka Ebola. Ako kato ntikaba ako kumubuza kujya mu misa no mu isoko guhaha, ariko kaba ako kumukumira kugira uwo ajya kwanduza virusi y’ingengabitekerezo ya Jenoside, kuko nawe yemera ko ayifite.

Ibyo yakoze kera, na n’ubu aracyashaka kubikomeza. Ariko, n’amategeko amubuza ubwo burenganzira bwo gukora politiki, cyane cyane ukurikije ibyo yahaniwe. Kumwemerera gukora politiki, ni uguhembera Jenoside kandi dufite inshingano yo kuyirwanya.

Aho ibintu bigeze ikintu cya mbere gikwiye gukorwa ni ukumurinda urubyiruko rutamuzi, kugirango atarwanduza. Ingengabitekerezo ya Jenoside ntivukanwa yigishwa n’abantu nka IVUmuhoza. N’Umunyarwanda mukuru uha IVUmuhoza agaciro akamutega amatwi ndetse akamubera umuyoboke, akwiye kwibazwaho kuko amaherezo yazakora ishyano. Ako kato amaherezo nabo gakwiye kubageraho.

Ibyo kuvuga ko we na FDU-Inkingi ye badakwiye kwemererwa gukora politiki mu Rwanda ndetse n’ahandi turabivuga tubisubiramo. Never Again izagira agaciro abantu bakwiza urwango n’ingengabitekerezo irufumbira bazitiwe hose hashoboka. N’ubwo babareka bagakomeza, tibyabuza igihugu gutera imbere, ariko bagikerereza kigasubira inyuma.

By: Tom Ndahiro

For almost a decade, David Himbara has made a living abusing President Paul Kagame and the Rwandan leadership. He is paid to do this by Tribert Rujugiro, General Salim Saleh’s business partner. President Yoweri Museveni is also known for praising Himbara and once told him, “I enjoy your writing.”

In that writing that President Museveni enjoys Himbara never fails to abuse President Kagame and his family with all kinds of innuendo. Kayumba Nyamwasa also has a Facebook account RPF-Gakwerere that acts as a platform for abusing and referring to Rwandans in derogatory language, “enslaved Rwandans,” is how he begins his abusive tirades.

Last week someone gave these abusers a taste of their own medicine, and they are all in arms protesting very bitterly. They claim it is President Kagame who sent him, which just shows how much they don’t know him. While they may think abusing people is worthwhile, that has never been President Paul Kagame’s style.

Those who really know him are aware he is not the type of leader who would get involved in such low-level exchanges with these kinds of people, or anybody else for that matter.

On the other hand, people like David Himbara, Theogene Rudasingwa, Sarah Kagingo, Kayumba Nyamwasa, and others operating or writing for blogs and other smear platforms linked to Ugandan intelligence or President Museveni’s extensive media propaganda machine wouldn’t know integrity if it hit them in the face.

President Kagame knows how to fight his wars. When he decides to fight, he doesn’t use abuse as a weapon.

President Kagame is also not the kind who will send others to fight on his behalf. He has already told them they are free to do whatever they want on their soil and even continue to abuse him through their blogs or insults they channel through RNC and CMI blogs that work with Himbara and Kayumba. He has instead laid down a line they must not cross because that is only then he will respond. So, don’t expect him to engage in abuse with anyone; he is happy to leave that to people of low character.

However, not all will choose to take that high road. Rwandans who have been harassed and tortured in Uganda and dumped at the border are understandably angry and eager to get involved in such abusive exchanges of the kind found in CMI blogs and associated media outlets.

They are justifiably furious towards those they hold responsible for the inhuman things they were subjected to.

Many were forced to abandon their businesses and properties in Uganda and now must start from scratch after all the effort they had put in getting themselves off the ground. For the people who have been tortured in Uganda these blogs only add salt to injury, especially because most of them, in addition to incessantly abusing President Kagame, want to pretend there is no torture going on in Uganda. Imagine someone saying that you are only imagining the horror inflicted on you? How would you feel? Wouldn’t you get even angrier and do whatever is within your means to respond?

It is ironical to hear or read Museveni and his people complaining, when blogs like CommandPost, Sarah Kagingo’s Soft Power and her many other anonymous accounts, ChimpReports, spyreports, kampalapost, watchdoguganda, eyalama, trumpetnews, and tens more that keep abusing Rwanda’s leadership day in and day out.

In addition to the victims of Uganda’s harassment, do Museveni’s proxies like Kayumba Nyamwasa who abuse ordinary Rwandans and expect that people won’t fight back?

This media war was started by Uganda-linked media organs abusing President Kagame and Rwanda’s first family. Ugandan authorities also started using Himbara and Kayumba in this campaign through their blogs. They should have understood that once such games began you couldn’t know how far they will go, or who might join in with what weaponry.

Rwandans are a very patriotic people; they do not take kindly to those abusing their leadership, their country or fellow Rwandans. Ugandan officials should never have expected that Rwandans, especially those who have been at the receiving end of Ugandan torture, harassment, and dispossession would take Uganda abuse of Rwanda’s leadership lying down. The more abuse there is of Rwanda and Rwandans from Uganda, the more push back can be expected from Rwandans. The ball is firmly in Uganda’s court to refrain from their incessant insults of Rwanda, or instrumentalising their RNC proxies to do the same. They should also stop harassing innocent Rwandans in Uganda as this will only earn Uganda and its leaders the ill-will of ordinary Rwandan.

Na: Ndahiro Tom

Mu bintu byagiye bikoreshwa cyane muri politiki zagwingije imitekerereze n’imyumvire y’Abanyarwanda, ni inyandiko zitagaragaza abazanditse (tract). Izo nyandiko zarakoreshejwe mu gihe cya PARMEHUTU ndetse mu myaka ya mbere y’ubwigenge Ababiligi bakaba barazikwizaga bakoresheje indege za kajugujugu.

Mu gihe cya MRND itegura Jenoside Fredinand Nahimana yakoresheje ‘tract’ yitwa ko ivuye i Nairobi muri Kenya, isomwa kuri Radiyo Rwanda Abatutsi ikurikirwa no kwicwa kw’Abatutsi mu Bugesera.

Mu nyaka y’1991-93, amashyaka MDR, PL na PSD yari ahanganye na MRND/CDR benshi muri bo batarahinduka Pawa, yakoreshaga ibyo bita “Amatangazo” yabaga arimo amakuru menshi ariko hagasinya ishyaka ritagira sinya umuntu.

Muri iyi minsi hagezweho ibyo kwandika amabaruwa atagaraza abayanditse, akanashyirwa ku mbuga nkoranyambaga hakoreshejwe murandasi aho gushyikirizwa abo yitwa ko agenewe. Imwe muri ayo ni ‘tract’ yasohotse ku itariki ya 2 Kanama 2019 igaragaza ko ari ibaruwa yandikiwe Perezida Paul Kagame wa Repubulika y’u Rwanda.

Iyo ‘tract’ y’impapuro eshanu (5) itangira ivuga ngo “Twe abashyize umukono kuri uru rwandiko tubandikiye tubagezaho impungenge zikomeye…” Urayisoma ukayisoza utabonye amazina y’abayishyizeho umukono. Mbere y’uko iyo baruwa inasohoka hari uwari yayinyoherereje iriho n’amazina y’abayemeye. Uwabikoze akaba yarabitewe n’uko mu ibaruwa ndi mubo abayanditse baregeye Perezida Kagame.

Kubera ko benshi mbazi ku rubuga rwa Yahoo rwa Ibuka-l, narakurikiye menya abayishyigikiye abo aribo. Ikibazo nibajije na n’ubu umuntu yakwibaza, ni impamvu batashyizeho amazina. Byaba se ari isoni batewe n’ibyo bashyize ku mbuga nkoranyambaga? Ni amafuti ari muri iyo baruwa se? Bishobora kuba ari byombi!

Abameje iyo tract bagombaga gusinya

Abemezwa n’umuhuza wabo Etienne Masozera ko ari bo bashyigikiye iyo nyandiko ni makumyabiri na barindwi (27). Muri abo, icumi (10) baba mu gihugu cya Kanada, bakaba ari: Philippe Basabose (ari nawe wateguye umushinga), Dada Gasirabo, Gallican Gasana, Enock Kabera, Etienne Masozera, Jacqueline Cyamazima, Tabitha Gwiza, Hosea Niyibizi, Philibert Muzima na Siméon Ndwaniye.

Abandi barindwi (7) ni abo mu Bubiligi: Donata Uwanyirigira, Aloys Kabanda, John Nkaka, Emmelyne Munanayire, Benjamin Rutabana, Gaspard Gahondogo na Angelique I. Rutayisire.

Hari batandatu (6) bo muri Leta Zunze Ubumwe za Amerika. Abo ni: Richard Niwenshuti, Albert Gasake, Innocent Sendashonga, Samuel Masabo, Israel Ntaganzwa na Jovin Bayingana. Hari na Louis Rugambage na Espérance Mukashema baba mu Buholandi, Teddy Umurorwa wo mu Bwongereza na Prosper Bamara: Sénégal

Biteye Isoni

Kuba batarashyize amazina kuri ‘tract’ bise ibaruwa birumvikana. Ntabwo byoroshye kwiyitirira ikintu kitaguhesha ishema. Mubaregewe Perezida, umwe ni Umunyamabanga Nshingwabikorwa wa CNLG, Dr. Jean Damascene Bizimana nanjye. Mpisemo abo kubera umwanya gusa.

Mubyo bagaya kuri Dr. Bizimana ni aya magambo: “Abakoze Jenoside ntibahagaze. Hari abishe abishwe ariko hari n’abakomeza kwica kubibuka. Hari radiyo z’ibigarasha… Ubumwe yo bambwiye ko ari iy’umugore wacitse ku icumu. Yirirwa atuka Perezida wacu, atuka igihugu, Jenoside ntayemera”. Andi muri ayo magambo ya Dr. Bizimana iyi nyandiko igarukaho ni aya: “Dufite abacitse ku icumu babi kuko uwacitse ku icumu ushyigikira Jenoside nta zina dushobora kubona tumuha. Arenze umuJenosideri ubwe, aratatira abe, aratatira abahagaritse Jenoside, aratatira n’ejo hazaza h’u Rwanda”.

Icya mbere umuntu yabaza ni aho Dr. Bizimana yibeshyeho kikitwa kibi. Igikorwa yayavugiyemo nacyo gifite icyo gisobanuye ku mateka ya Jenoside no mu buryo bwo gusigasira ibimenyetso byayo. Dr. Bizimana yabivuze asoza ishyirwa ku mugaragaro ry’igitabo cyitwa ‘Cahiers de memoire’ gikubiyemo ubuhamya bw’abacitse ku icumu rya Jenoside yakorewe Abatutsi CNLG ikusanya buri mwaka ikabutangaza mu rwego rwo gusigasira no kubungabunga amateka ya Jenoside. Icyo gikorwa cyo kumurika ubushakashatsi cyabaye ku wa 9 Nyakanga 2019 mu cyumba cy’isomero ry’igihugu riri ku Kacyiru mu mujyi wa Kigali.

Kuba rero Dr. Bizimana yaribukije abacitse ku icumu ko batagomba gufatanya n’abanzi b’amahoro y’Abanyarwanda ni impanuro ikwiye kandi iri mu nshingano ze nk’Umunyamabanga Nshingwabikorwa wa Komisiyo y’Igihugu yo kurwanya Jenoside. Ahubwo atabikoze atyo yaba abaye ikigwari kandi n’umuntu wese wumva ko gufatanya n’abajenosideri, ibigarasha byo mu mitwe y’iterabwoba nka RNC, ko ari igikorwa kizima, uwo nawe ni uwo kwamaganirwa kure.

Icya kabiri, ni uko wandikira Perezida, ukamubwira ko kumutuka no gutuka igihugu ayobora ntacyo bitwaye, ko ahubwo ubikora bakwiye kumureka akabikora nta nkomyi. Nta muntu ufite ubwenge butagwingiye wakwandikira umukuru w’igihugu ngo niyihanganire abenyegeza urwango mu gihugu ayobora, n’abamugerekaho ubwicanyi atakoze.

Icya gatatu ni uko abanditse iyi tract basanga uwacitse ku icumu gushyigikira Jenoside n’abayikoze nta kibazo kirimo. Gucika ku icumu ugashyigikira abajenosideri byarabaye. Antoine Nyetera ni umwe mubacitse ku icumu wari wariyemeje kuba umugaragu w’abajenosideri. Yarababuraniye, arabavuganira aho ashoboye hose, arinda apfa rukigeretse. Nyetera yakozaga isoni abo abyaye n’abakabaye inshuti ze. Abanditsi b’iyi ‘tract’ bazemere bayisinyeho, bigaragare bazajye mu mateka y’abahemu. Ntawamubabarira ngo ni uko yacitse ku icumu.

Icya kane gisoza, ni uko uwo mugore Dr. Bizimana yavuze, ari Espérance Mukashema, akaba mubemeje ko iyo ‘tract’ ari nziza. Hari abantu bashobora kuba batazi uyu Mukashema. Ni umugore uterwa ishema cyane no kwamamaza abafite ingengabitekerezo ya Jenoside. Izina rya Mukashema rigaragara cyane (inshuro 12) mu gitabo cy’umunyakanadakazi witwa Judi Rever. Ukurikije inyandiko ze, uyu mugore Rever akaba ari umuntu wanga urunuka Abatutsi muri rusange n’Inkotanyi by’umwihariko.

CNLG ikwiye gukomeza gushimirwa intambwe nziza imaze kugeza ku gihugu mu bushakashatsi ku mateka ya Jenoside yakorewe Abatutsi, gufasha abacitse ku icumu mu kwiyubaka, kubungabunga inzibutso ku buryo hari n’iziri mu nzira yo kwinjizwa mu murage y’izi n’ibindi. Ibi bikorwa nta kuntu abajenosideri n’inshuti zabo babyishimira kuko bibibutsa ububi n’ubugome byabaranze kandi bikibikamyemo na n’ubu. Kuba bashaka guca CNLG intege ni ukugira ngo na Jenoside yakorewe Abatutsi yibagirane burundu bityo babe bageze ku ntego yabo yo kuzimangatanya itegurwa n’ikorwa rya Jenoside. Baribeshya ukuri ntikuzatsindwa.

Indashima zitihishira

Iyi ‘tract’ yerekana neza uburyo abayanditse barwanya Inkotanyi, urwango bazifitiye bukabahuma amaso n’ubwenge. Iki ni ikintu abahakana bakanapfobya Jenoside bahuriyeho cyo kwanga kwemera ko Jenoside yarwanyijwe, ikanatsindwa n’ingabo z’Inkotanyi ziyobowe na Perezida Kagame. Uko kwirengangiza ukuri bibavugisha ubusa, budahisha ngo bunahishire ko bagiye mu njyana y’abahakana bakanapfobya Jenoside yakorewe Abatutsi.

Iyo ‘tract’ iti: “…kurokoka cyangwa kurokorwa Jenoside yakorewe abatutsi ntibigomba gushyira abayirokotse mu mwenda udashira, ngo habe uburenganzira abandi bashobora kugira ariko uwarokotse adashobora kugira. Uwakoze icyo ari cyo cyose ngo arokore uwahigwaga mu gihe cya Jenoside cyangwa uwafashije uwarokotse guhangana n’ingaruka za Jenoside akwiye kubishimirwa ariko ibikorwa nk’ibyo ntibishyira uwarokotse mu mwenda udashira cyangwa ngo bimugabanirize uburenganzira. Ushyira uwo yagiriye neza mu mwenda udashira aba atesha agaciro ineza yagize kandi akambura uwagiriwe neza uburenganzira bw’ibanze bwo kwisanzura nk’umuntu. Ukoresha Jenoside apfukirana umuntu mu burenganzira bwe aba ayigira igikoresho, aba ayipfobya.

Igakomeza igira iti: “…aba bose bagombye kumva ko icyatugize abacitse ku icumu ari Jenoside yadukorewe n’icyatumye turokoka, cyaba ubutwari bw’uwo ari we wese watumye bamwe muri twe bakurwa mu nzara z’abaduhigaga, cyaba ubuntu bw’abahishe bamwe muri twe, cyaba amahirwe bamwe muri twe bagize yo kurorongotana, kwihisha cyangwa kwirwanaho ku bundi buryo kugeza Jenoside irangiye, nta kindi.”

Uretse kurokora Abatutsi bahigwaga, Inkotanyi zarokoye Abanyarwanda zibakura mu menyo y’abajenosideri bari baragambiriye kuzimya u Rwanda. Ntawe Inkotanyi zishyuza ibyiza zaba zaramukoreye kuko nta bwishyu bw’ibyo zakoze bwaboneka. Inkotanyi ntacyo zakwishyuza kuko ibyo zakoze, kandi zigikora zibikorera gushimwa. Zibikorera kwubaka igihugu cyari cyarashenywe n’abakoloni na Repubulika ya mbere n’iya kabiri.

Abanditse iyi ‘tract’ bananiwe kwihishira no guhisha urwango bafitiye Inkotanyi bakoresha amagambo asanzwe mu kanwa n’inyandiko z’abajenosideri. Abahekuye u Rwanda ni bo bavuga ko ngo Inkotanyi zagize Jenoside igikoresho. Aba nabo bati “ukoresha Jenoside…” Abajenosideri n’abayipfobya nibo bonyine usanga bahakana ko ari Inkotanyi zahagaritse Jenoside. N’aba n’abo ni uko.

Uko kudashaka kwemera ko ari Inkotanyi zahagaritse Jenoside, ubibona mu magambo bakoresha baca hirya no hino ngo “…uwakoze icyo aricyo cyose…” cyangwa ngo “…uwafashije uwarokotse…” ari ukwanga kwemera ukuri. Iyo hataba Inkotanyi ni nde warokotse Jenoside uba afite ijambo? Igwingira riragwira! Inkotanyi zavanye kure igihugu kure habi, zikaba zikigejeje kure heza. Abataragwingiye mu myumvire barabibona.

Muri iyo ‘tract’ ijambo Inkotanyi rivugwa rimwe gusa, aho bandukuye umutwe w’ibyo nanditse nkavugamo Musenyeri Smaragde Mbonyintege. Muri iyo nyandiko, kimwe n’izayibanjirije n’izizaza, ngaragazamo igwingira ry’imitekerereze n’imvugo y’urwango byakoreshejwe n’abatoza ba Jenoside. Muri iyo nyandiko nkerekana aho Myr. Mbonyintege ahuza n’abateguye Jenoside.

Kuri aba banditse iyi ‘tract’ birengagiza ukuri ko jye nandukuye ibyo Myr. Mbonyintege yanditse, nkabigereranya n’ibyo abateguye Jenoside uhereye kuri Anastase Makuza ukagera mubashinze Hutu-Pawa.

Iyo bandika ngo “guhera ku nyandiko Musenyeri Mbonyintege yaba yaranditse mu 1990” ni ukwirengagiza ko ibyo nanditse nashingiye ku nyandiko ihari kandi y’umwimerere. Na nyiri iyo nyandiko ubwe ntabwo ashidikanya ko ibyo nandukuye ari ibyo yanditse.

Uwandika agereranya inyandiko zirimo urwango ntarobanura. Kuvuga ko ibyo Myr. Mbonyintege yanditse “ari urugomo n’igitutsi bikabije kuri Musenyeri Mbonyintege by’umwihariko no ku barokotse Jenoside yakorewe abatutsi muri rusange” ntacyo umuntu yabyita uretse igwingira rikabije ry’imitekerereze. Ivangura rigomba kuba ryarabokamye ku buryo barishaka no mu mateka.

Kuba hari abacitse ku icumu rya Jenoside bigeze gutera inkunga abajenosideri ni ukuri. Ntawahakana ko Musenyeri Jean Baptiste Gahamanyi ari mu bantu bashyigikiye leta zateguye umugambi wo ku ara Abatutsi mu Rwanda.

Kwandika ayo mateka si “ugupfobya Jenoside yakorewe abatutsi” nkuko iyi ‘tract’ ibivuga. Na Myr. Mbonyintege babeshya ko namwibasiye ntabwo yatinyuka kundega kumwibasira. Nawe ubwe yageze aho yemera ko uretse we ku giti cye, na Kiliziya Gatolika abereye umuyoboke n’umuyobozi yabaye icyitso mu cyaha cya Jenoside. Soma inyandiko yanjye yo muw’2011 nise “Kiliziya yaharaniye umubano mwiza na leta zateguye Jenoside, itahira icyocyere cy’umubano uhuma amaso-Mbonyintege”.

Muri iyo gahunda yo gushakisha amaboko muri Kiliziya iyo tract irifuza ko nakomwa mu nkokora nkareka kwerekana igwingira n’amafuti ritera, iti: “Tom Ndahiro yarangije inyandiko ye avuga ati: “Biracyaza!” Nyakubahwa Perezida, oya mukore ibishoboka byose ntibikomeze kuza kuko si byiza.”

Biracyaza rwose…

Twitter: @TomNdahiro

Na: Ndahiro Tom

Bibaye ngombwa ko ngaruka kubyo Musenyeri Smaragde Mbonyintege yanditse mu kinyamakuru Urumuri rwa Kristu N^o 6 cyasohotse mu Ukuboza 1990. Icyo gihe yari akiri Padiri yigisha mu i Seminari Nkuru ya Nyakibanda.

Nyuma y’intambara y’Inkotanyi yatangiye ku itariki ya 1 Ukwakira 1990, Leta ya Juvenal Habyarimana yakoze igikorwa kigayitse mu mujyi wa Kigali, cyo kurara barasa hejuru kugira ngo babone impamvu yo gufata abo bita bitaga ibyitso. Ahanini, niba atari bose, abafashwe bari Abatutsi, cyangwa abo bakeka ko ari bo.

Ukwezi kw’Ukwakira kwarangiye byaramaze kumenyekana ko byari ikinamico ry’ubugome. Ibyo ariko ntibyabujije Myr. Mbonyintege kwandika ngo: “Ku itariki ya 1 Ukwakira u Rwanda rwatewe n’igitero cyiyise Inkotanyi zigizwe ahanini n’impunzi z’Abanyarwanda ziri muri Uganda. Ijoro ryo ku itariki ya 4 rishyira iya 5 Ukwakira, i Kigali urusasu ubu rwabaye indahiro. Inkotanyi n’ibyitso bari bashatse guterera hejuru umujyi wa Kigali.”(p.31)

Abapadiri bari mu bantu bajijutse bamenya amakuru menshi kubera umuyoboro w’amakuru usobetse (network) bagira. Yagombaga kuba yaramenye iby’iryo kinabugome ryakoreshejwe ngo basakume Abatutsi mu bice bitandukanye by’igihugu.

Iyo biba koko ari ibyitso byateye i Kigali, hari gufatwa abahatuye, wenda na bake b’ahandi. Ibyo nabyo bigakorwa nyuma y’iperereza. Ariko kuba byarakozwe, ntihagire n’ikirahure na kimwe cy’inzu cyangwa icy’imodoka kimeneka, bugacya abantu bafatwa yagombaga kubyibazaho. Iryo kinamico ry’indindagizabaswa yagombye kuba yararimenye akirinda gusubiramo amagambo y’abajenosideri.

Kwivuguruza

Kubera ko atari muto, hari ibyo yari azi bituma akeka iby’iryo kinamico no gufatwa kw’Abatutsi bitwa ibyitso. Myr. Mbonyintege yibutse iby’ivangura aranabivuga. Ati “Mu Rwanda rero, kubera amateka y’igihugu cyacu, intambara yose ibaye twese duhita twibuka ivangura ry’amoko.”

Igituma nawe yishyiramo nticyumvikana. Iyo anavuga ko ubutegetsi bwakoreshaga intambara kwica Abatutsi benshi byari kuba ari byo kuri, kuko ivangura ry’amoko ritigeze rihagarara uretse guhindura amazina n’abantu kurimenyera.

Hari inyandiko igomba kuba na yo ari iye, yiswe ‘Impungenge z’amashyaka menshi si iz’ubusa’ (p.23) “Gushyiraho amashyaka menshi bihangayitse benshi muri rubanda. Bati “niwo muti wavura ibibazo by’ubukungu na politiki bibangamiye u Rwanda uri iki gihe.” Abandi bati “turatinya ko amashyaka menshi yazadutesha amahoro twari twibereyemo none Inkotanyi zikaba zaranayahungabanyije.”

Akomeza agira ati “Izo mpungenge si iz’ubusa. Ku bazi amateka y’u Rwanda, ivangura ry’amoko n’uturere mu mitima ya bamwe risa n’akabaye icwende. Twizere ko ari bake. Naho ubundi babaye benshi batuvutsa ibyiza duteze ku mashyaka menshi.” Ako kabaye icwende katoga, ahanini ni abategetsi bavugwaga harimo n’abayobozi ba Kiliziya Gatolika. Kuba bake byo ntibyabaye byo kuko abaryemeraga bari benshi.

Nyuma ya Jenoside yakorewe Abatutsi Myr. Smaragde Mbonyintege yaratinyutse yandika inyandiko ityaye mu ‘Urumuri rwa Kristu’ yari yaragize nk’ikinyamakuru cya MDR-PARMEHUTU ‘Urumuri rwa Demokarasi’.

Muw’ 1995 Myr Mbonyitege yanenze imyitwarire ya Kiliziya ye kuba yarabaye umufatanyacyaha wa Jenoside. Ati: “Irondakoko ryaranze imibanire y’abanyarwanda mu nzego zose z’ubuzima bwabo, zikaba zitarabuze no mu nkomanirizo za Kiliziya, ni byo byabaye intango yatumye itsembatsemba rishoboka. Reka twoye gutsimbarara ku byahise, duhere aho tugeze ubu dutegure ejo hazaza. Itsembatsemba ryabaye twoye kuripfobya kuko ryadusize ibara. Rikwiye kubera Kiliziya yacu isomo ryo kwisama n’intandaro y’ububwiriza bushya. Ni ngombwa kubanza kwibaza ibyiza tutakoze (péché par omission). … Twoye gucurika amaso ngo dutinye kurora ibintu uko byagenze. Ahubwo duhange amaso ukuri…Dukwiye kuva ku izima, tugasuzuma uko twabayeho n’uko twabanye. Kwemera ko twibeshye sibyo bizatwica. Ahubwo wakwicwa no gutsimbarara ku izima ryo kwanga kubona ibibi wakoze… Twoye gushaka gupfukirana ibyabaye n’iyo byadutera isoni. … Ni twese abagize uruhare mu mizamukire y’iki gihugu ku buryo bwatumye iri tsembatsemba rishoboka… Kiliziya yari ifite ubuhanga n’ubushishozi byo kuyifasha kureba ibibi n’ibyiza. Iteka ibyo ntibyayishobokeye. Ahubwo yaguye mu mitego ya politiki n’iy’ubutegetsi bw’isi; yafashwe neza iracecekeshwa. Ari abihayimana kavukire, ari ba misiyoneri; cyane abari ku isonga y’ubuyobozi baharaniye mbere na mbere kwumvikana n’ubutegetsi bwariho. Kwumvikana na Leta bigahishira imitegekere mibi. Ubutegetsi na bwo bwishimiraga uwo mubano igihe cyose bitabuzaga kuyobora amateka n’imitegekere yabo uko babishaka. Na ho Kiliziya igatahira icyocyere cy’umubano uhuma amaso. Byaje kugera ubwo Leta yaka abakozi Kiliziya, ikabaka ikurikije irondakoko ryayo. Irondakoko ricengera Kiliziya biratinda. Imbuto mbi iraterwa iramera, itatanya bucece abasangiye umugambi. Ugize ngo aragaya iyo mikorere akitwa umwanzi w’igihugu, akitwa umugambanyi, akarebwa nk’utumva aho ibihe bigeze. Gupfobya ubwoko bumwe ukuza ubundi ni yo mbuto mbi yatumye iri tsembatsemba rishoboka.” Urumuri rwa Kristu N° 16, Igisibo 1995, p. 6-9.

Aya ni amagambo wumvamo kwicuza kuvuye mu ndiba y’umutima. Ariko ni no kwerekana ko mu myumvire n’imitekerereze hari harabaye igwingira rikabije muri Kiliziya Gatolika yo mu Rwanda. Igwingira ryatumye abayobozi n’abayoboke bayo bateshuka ku nshingano yo kwigisha urukundo bakabagarira urwango. N’umwanditsi wayo yabashije gutinyuka avugisha ukuri, kuki icyamuteraga kugwingira kitari gikihari.

Yishimiye gupfa kwa Rwigema

Intambara y’Inkotanyi, yatumye ibitaravugwaga kuli Leta ya Habyarimana. Nkuko byanditswe mu nyandiko nibukije aho Myr. Mbonyintege yitaga Inkotanyi inyangarwanda, n’ibinyamakuru by’amahanga byavugaga ububi bwa Leta ya Habyarimana yarabyamaganye.

Myr. Mbonyintege ati “Ibinyamakuru by’amahanga nabyo ntibyatanzwe muri iyo ntambara y’Ukwakira. Byibasiye u Rwanda bigeza ubwo byibagirwa ko F. Rwigema yapfuye rugikubita. Isomo umunyarwanda wese yakuramo ni ukumenya gusoma iby’ahandi ari na ko ushyigikira iby’iwanyu. Utivugiye bamuvugira ibyo bashaka. Ikibabaje ni uko ibyo binyamakuru by’i Burayi bisigaye byitiranya kuvuga cyane no kuvuga ukuri.”

Ku itariki ya 30 Ukwakira, ni bwo Inkotanyi zatangarije isi urupfu rw’abasirikare bakuru b’ingabo zabo harimo na Jenerali Fred Gisa Rwigema. Myr. Mbonyintege yanditse avuga ko iyo tariki na yo ngo atari nto mu mateka y’u Rwanda. “Abanyarwanda barasubiye baraseka. Dore ko hari hashize ukwezi rwumiwe, izuba ryararasaga ukagira ngo burije. Amaherezo yari mu biganza by’Imana y’i Rwanda n’ingabo zarwo. Ari YO, ari na Bo ntibadutengushye barakarama.” Ntacyo warenzaho!

Kuri we, ibinyamakuru byandikaga ko u Rwanda rwarimo politiki ya Apartheid nk’iya Afurika y’Epfo (icyo gihe) byari ukwibasira leta. Kuvuga ko Leta ari yo yari nyirabayazana w’intambara kubera ivangura ry’amoko no kwangira impunzi gutaha byari ukwibasira Leta.

Umwanditsi yakeburaga abanyamakuru abereka inkuru bari bakwiye kwibandaho. Urupfu rw’Intwari Rwigema. Kwandika ‘F. Rwigema’ aho kwandika izina rye ryose, nta n’ipeti rye yambikiwe i Kampala na Perezida Habyarimana, byari mu rwego rwo kumupfobya.

Uko kumupfobya ntibyabujije umurage Rwigema yadusigiye kuba urumuri rutazima. Cyane ko Inkotanyi Myr. Mbonyitege yise ‘inyangarwanda’ ari bo bacyuye inganji igatuma akira igwingira akavugisha ukuri. Azirinde gusa kwongera gutekereza ibyo gukorera yubile Abapadiri bakoze u Rwanda mu nda bakaba bagikora abakristu mu kanwa.

Biracyaza…