Rwanda

Primordialism, Constructivism, Instrumentalism and Rwanda

by Naomi Weir

Svensk-kinyarwanda ordbok / Swedish-Kinyarwanda lexicon (2003)

by Jouni Maho

Uluslararası Hukukta Soykırım Suçu ve Suça Zemin Hazırlayan Toplumsal Yapılar: Ruanda Örneği

by Uluslararası İlişkiler

Ebru Çoban, " Uluslararası Hukukta Soykırım Suçu ve Suça Zemin Hazırlayan Toplumsal Yapılar: Ruanda Örneği ", Uluslararası İlişkiler, Cilt 5, Sayı 17 (Bahar), 2008

Soykırım 20. yüzyılda uluslararası hukuk çerçevesinde modern çağda tanımlanmış bir suçtur. İnsanları gruplara... more Soykırım 20. yüzyılda uluslararası hukuk çerçevesinde modern çağda tanımlanmış bir suçtur. İnsanları gruplara ayırarak
sınıflandırmanın modern bir olgu olmasının yanı sıra şiddetin yöneltildiği insan grupları da -dini gruplar hariç- modern kullanımlardır. Bu anlamıyla soykırım modern kategorizasyonlar kullanılarak tanımlanmış olan insan grupları var olmadan ve modern devletin ideolojik, bürokratik ve yaptırım gücü özelliklerine sahip olunmadan gerçekleştirilemeyecek bir şiddet eylemidir. Ruanda modern devleti tanımlayan özelliklerinden hiçbirine sahip olmayan bir ülkedir. Fakat şiddet tekelini elinde bulundurma, emir verme ve itaati sağlama, gözetleme, sınıflandırma ve halkı kayıt altına alma (ırk ayrımında olduğu gibi), söylem oluşturabilme yönlerinden bakıldığında modern devletin sahip olduğun yönetim araçlarına sahiptir. İtaate büyük önem veren kültürel yapı ve coğrafi temele dayalı hiyerarşik gözetleme yöntemini modern devletlerde rastlanabilen bir özellik olan devletin gündelik yaşama güçlü bir biçimde nüfuz etmesi özelliğiyle birleştirebilmiştir. Tüm bu özellikler kriz ortamıyla birleşince ülkede soykırım eylemlerine tanık olunması mümkün hale gelmiştir.

language, asylum and the national order (Current Anthropology 2009)

by Jan Blommaert

Exploring the interrelatedness of child protection issues in Rwanda: An application of the SAFE Model

by Timothy Williams

2012 Social Science and Medicine

Rwanda and Burundi: Historical and Historiographical Explanations for Ethnic Violence

by Tom Hartley

Undergraduate dissertation 2011. Supervised by Dr. Miles Larmer, senior lecturer in International History at the University of Sheffield.

“Keep going despite everything”: legacies of genocide for Rwanda's children and youth

by Kirrily Pells

International Journal of Sociology and Social Policy, Vol. 31 Iss: 9/10, pp.594 - 606

Purpose – Bringing together anthropological and sociological conceptions of “the everyday” with the new social studies... more Purpose – Bringing together anthropological and sociological conceptions of “the everyday” with the new social studies of childhood, this paper seeks to challenge the predominance of the trauma paradigm in understanding the impact of the 1994 Rwandan genocide upon children and youth.

Design/methodology/approach – In focus group and ethnographic research conducted with Rwandan children and young people aged between 12 and 25, the challenges identified were primarily within their everyday lives, relationships and environments.

Findings – Building on the assertion that “we have great resilience to keep going” the resiliency and agency of children and young people in negotiating an ongoing nexus between violence and peace is emphasized.

Research limitations/implications – This is not to deny the horrendous nature of the genocide, or that there are some children with enduring severe psychological problems. However, the trauma paradigm is only one way of capturing the legacies of the genocide and can give rise to a misplaced emphasis on passivity and vulnerability. The framework of the everyday provides a holistic paradigm for policies and programmes addressing the situation of children and young people post-conflict and builds upon their resources and competencies.

Originality/value – This paper offers a more complex and nuanced understanding of trauma, resilience and the legacies of genocide for children and young people.

'No one ever listens to us' Challenging the obstacles to participation of children and young people in Rwanda

by Kirrily Pells

A handbook of children and young people's participation: perspectives from theory and practice, edited by Barry Percy-Smith and Nigel Thomas. Chapter 18.

We've Got Used to the Genocide; It's Daily Life That's the Problem

by Kirrily Pells

Peace Review Vol. 21(3): 339- 346
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Comparing approaches to reconciliation in Rwanda and South Africa

by Cori Wielenga

In April, 1994, as South Africa was celebrating the birth of a new democracy after forty years of Apartheid, hundreds... more In April, 1994, as South Africa was celebrating the birth of a new democracy after forty years of Apartheid, hundreds of thousands of Rwandans were being slaughtered in a genocide that would devastate that nation. Both countries have had to undergo difficult and painful processes in order to reconcile their broken societies. This article will compare reconciliation in Rwanda and South Africa, drawing out lessons that can be learnt from these diverse contexts. Strengths and weaknesses of various approaches to reconciliation will be explored using John Lederach’s four part model of reconciliation. It will argue that interventions need to be context specific.

Son of Man: An Updated Gospel Story of Jesus Set in South Africa by Michele Stopera Freyhauf

by Michele Stopera Freyhauf

published on the feminism and religion project

Son of Man is an updated story of the life of Jesus set in the fictional State of Judea that is modern day South... more Son of Man is an updated story of the life of Jesus set in the fictional State of Judea that is modern day South Africa – complete with warlords and child soldiers.    It could easily be mistaken for modern day Rwanda or Darfur with its modern issues and political overtones.  Roger Ebert stated, “The secret of the movie is that it doesn’t strain to draw parallels with current world events – because it doesn’t have to.”  The director draws parallels between the gospels and 21st century Africa.  According to Dartford-May, “we wanted to look at the Gospels as if they were written by spin doctors and to strip that away and look at the truth.”  The director “captures the rhythms of African life in both rural settings and sprawling townships.”  “Feather-clad young angels offer an eerie echo and reminder of Africa’s lost generations.”

The movie also sticks with what Eric Snider calls “Traditional African trial music, dance, and costumes” as a type of worship or or allusion to Jesus’ godhood.  Judea is in flux; warlords and corruption take center stage.  Poverty, violence, and oppression affect the all of the people.  The key idea is that Jesus is a freedom fighter – one that fights injustice and oppression.  The director does not emphasize “Jesus’ divinity so much as his leadership, good sense and compassion.”  Jesus is not violent and his followers, most of whom were former child soldiers, are encouraged to respond non-violently, which goes against their upbringing and training.

Son of Man: An Updated Gospel Story of Jesus Set in South Africa by Michele Stopera Freyhauf

by Feminism and Religion

Originally posted at the Feminism and Religion Project

Son of Man is an updated story of the life of Jesus set in the fictional State of Judea that is modern day South... more Son of Man is an updated story of the life of Jesus set in the fictional State of Judea that is modern day South Africa – complete with warlords and child soldiers. It could easily be mistaken for modern day Rwanda or Darfur with its modern issues and political overtones. Roger Ebert stated, “The secret of the movie is that it doesn’t strain to draw parallels with current world events – because it doesn’t have to.” The director draws parallels between the gospels and 21st century Africa. According to Dartford-May, “we wanted to look at the Gospels as if they were written by spin doctors and to strip that away and look at the truth.” The director “captures the rhythms of African life in both rural settings and sprawling townships.” “Feather-clad young angels offer an eerie echo and reminder of Africa’s lost generations.”

The movie also sticks with what Eric Snider calls “Traditional African trial music, dance, and costumes” as a type of worship or or allusion to Jesus’ godhood. Judea is in flux; warlords and corruption take center stage. Poverty, violence, and oppression affect the all of the people. The key idea is that Jesus is a freedom fighter – one that fights injustice and oppression. The director does not emphasize “Jesus’ divinity so much as his leadership, good sense and compassion.” Jesus is not violent and his followers, most of whom were former child soldiers, are encouraged to respond non-violently, which goes against their upbringing and training.


According to Roger Moore, Jesus “speaks Xhosa and teaches his followers not just the basics – tolerance, forgiveness – - but also fairness, as well as decrying drug companies that price their wares out of the reach of those they could save.” The one particular scene that really emulates the character of Jesus effectively is when Jesus is talking to his followers. He is using language that brings the beatitudes to mind, however this version is updated to address present day issues, which include the aforementioned drug companies as well as the oppression of people by other nations. It calls evil by its rightful label. In fact his statements that “address political violence and ‘protectionism’” are relevant today. In fact, you could assume that he stands with the current Occupy movement and the 99% who are affected by corporate greed as well as hegemonic control and corruption.

Continue reading: http://feminismandreligion.com/2012/01/12/son-of-man-an-updated-gospel-story-of-jesus-set-in-south-africa-by-michele-stopera-freyhauf/

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Gourevitch Paper

by Victoria Whitecotton

Post-Genocide Rwanda: A Better Alternative to Prevent the Recurrence of Violence

by Martina De Donno

ABSTRACT M. D. Toft has argued that rebel military victories, that put an end to civil war, results in a higher... more ABSTRACT M. D. Toft has argued that rebel military victories, that put an end to civil war, results in a higher likelihood of enduring peace and democratization. This research paper explains that, prima facie, this assumption could be the most desired outcome in order to stop violence, but in the long-term it is unlikely to be effective, specially in Rwanda. As Reyntiens (2006) pointed out, when the Rwandan Patriotic Front (RPF) seized power in July 1994, winning the civil war and ending the genocide, this was seen by many as the succession of a bloody dictatorship by a decent government. Instead, the ethnic majoritarian rule introduced by Paul Kagame has brought oppression, exclusion and dictatorship, rather than reconciliation, inclusiveness and the expected democracy. The government indeed acted as the sole representative of the country after the genocide, since it only formally agreed to the logic of power-sharing the Arusha Agreements contained, and introduced the concept of 'Rwandanness', to promote unity and reconciliation. The 'Rwandan path to democracy', and the umpteenth construction of the identities in Rwanda could be the cause of possible future violence in Rwanda, and not the solution to it. A full respect of the logic of power-sharing and a genuine understanding of the identities represent the better alternative to construct a better Rwanda. Kaufmann (1996) stated that 'solutions to ethnic wars do not depend on their causes'. This paper will prove that he is wrong.

Vestiges of Violence: Memory, Atrophy and the Reproduction of Genocide at Murambi, Rwanda.

by Kate Cowcher

Published in ALMANAC, Issue 1, 2011 (Department of Art and Art History, Stanford University.)

Contested Identities: Power and the Fictions of Ethnicity, Ethnography and History in Rwanda

by Villia Jefremovas

Treacherous Waters: The Politics of History and the Politics of Genocide in Rwanda and Burundi

by Villia Jefremovas

Building peace and security after genocide: The contribution of the gacaca courts of Rwanda

by Cori Wielenga

Co-authored with Geoff Harris, Head of the Department of Conflict Resolution and Peace Studies at the University of KwaZulu Natal.

After the three-month-long genocide in Rwanda in 1994 that left over a million dead, one of the pertinent questions in... more After the three-month-long genocide in Rwanda in 1994 that left over a million dead, one of the pertinent questions in Rwanda is whether peace and security can be established. The answer hinges on the crucial issues of justice and reconciliation. In the years following genocide, with some 800 000 perpetrators awaiting trial, the government's solution to this crisis of justice and the challenge of reconciling an ethnically divided nation was to revive a form of traditional justice called gacaca. In its traditional form, gacaca would be described as a restorative justice model, but this paper will argue that owing to various circumstances, the gacaca system as it is practised today leans more towards being retributive than restorative. This paper suggests that gacaca has nevertheless contributed positively to building justice and reconciliation – and thereby creating peace and security – in Rwanda.

Fairtrade or fifty-fifty? The consequences of shifts in African perceptions of Fairtrade for development education practitioners

by Jonathan Penson

In: Policy and Practice: A Development Education Review, Issue 5, pp. 20-30. Centre for Global Education: Belfast. (2007)

Jonathan Penson examines the prized reputation Fairtrade has established among consumers for ethical trading, and... more Jonathan Penson examines the prized reputation Fairtrade has established among consumers for ethical trading, and finds that there is evidence that problems with Fairtrade institutions are encouraging some African coffee producers to exit the Fairtrade system, and that alternatives to Fairtrade are arising. Given that Fairtrade is so often and so successfully used as a synecdoche by development education practitioners for wider issues of advocacy around trade justice, this finding may have important repercussions for them.

Coffee, Fairtrade & Rwanda

by Jonathan Penson

Co-authored with Sara Edstrom and Annie Chamberland

‘Coffee, Fairtrade and Rwanda’ explains how the world coffee system works and how Fairtrade fits in. It looks at how... more ‘Coffee, Fairtrade and Rwanda’ explains how the world coffee system works and how Fairtrade fits in. It looks at how coffee is produced and how the world coffee trading system affects coffee producers. Written by volunteers working in Rwanda with Voluntary Service Overseas, it is aimed to be a complete resource for self-briefing for those interested in global education.