Somebody pointed out something interesting to me. In 1960, the population of Rwanda was only about 2.5 million.
Somebody pointed out something interesting to me. In 1960, the population of Rwanda was only about 2.5 million.
In 2010, it is about 11 million, putting it at an increase of about 4 times in the last fifty years. Of course, in the early years diseases and wars reduced the population growth rate, but then so does birth control today.
This means the population growth rate is more or less the same. Now think back. If the population was 2.5 million in 1960, it means it was eight times less in 1860, which makes it 312,500.
Again, the fact that colonialism reduced both the surface area of Rwanda and its population also must be considered.
Still, what it all boils down to is that in the early centuries, Rwanda was inhabited by a few families. This, then, corroborates the legendary theory of the origin of Rwandans.
What are thought to be three different ethnic groups actually sprang from one man whose three sons took on different modes of life.
This, in turn, explains why all Rwandans, apart from sharing the same language, culture and everything else, share the same idiomatic expressions.
It is for this that, when you say that somebody arigwisha Magwandi or arigiza Nkana, every Rwandan understands that the person is feigning ignorance or incapability.
It is when you examine such idioms that you realise that, at one time, every Rwandan knew every other Rwandan.
That is why almost all the idioms trace their roots invariably to an individual. Take kwigiza Nkana, for example, how did it start so as to be integrated into Kinyarwanda?
Nkana was the son of a renowned hunter and cattle-owner, known as Rumanzi.
When Nkana grew up and was of age, he took to his father’s trade with even more zeal. Also, like his father, he was generous and gave out hides of the different animals he hunted to friends and family.
Nkana was not so keen on cattle ownership, but when his father succumbed to old age he inherited the cattle and tended them well, too.
In fact, his herds of cattle proved to be the most well-groomed in Kingogo (which was in Gisenyi), in Rwanda’s Western Province.
This was in the 1600s and, particularly, during the reign of King Kigeri Nyamuheshera. Whenever a king visited an area, custom required that his subjects put a show of their prize ownerships. Some showed off their best harvest, others their best herds.
So, when the king saw Nkana’s herds, he was so impressed that he summoned him and immediately offered him the coveted job of looking after one of the royal herds.
Much as anybody else would have been excited by the prospects of being the king’s herdsman, Nkana knew it would mean abandoning his cherished hunting trade.
However, few mortals could decline the king’s offer.
So, Nkana resigned himself to tending the royal herd, while devising a strategy to somehow come out of it. As royal herdsman, he was actually a manager who had his own subjects. These subjects were the ones who did the herding.
To them then, Nkana directed that the cattle not be cleaned and their ticks not be removed. It was a blasphemy, of course, that the royal herd should be found with mud or their own waste, but who were the herders to question their master? They did as they were bade and kept mum.
As for Nkana, he pursued his cherished trade with even more fervour and continued to present gifts of animal hides to the royal court. One time, however, the king enquired as to the state of his herd.
Surprisingly, Nkana proceeded to order his herdsmen to lead the herd to the king.
At the sight of the miserable-looking herd, the king and all in the royal attendance were aghast and incredulous. Was it possible that the wretched Nkana could neglect the animals to this extent? While the king fumed and cursed, the royal courtiers put Nkana aside and warned him of death.
Nkana, on his part, pushed them aside and went to address the king himself. To the king, he pleaded: "My lord,” said he, "please understand me.
I explained to Your Majesty that I was only good at hunting but lousy at herding. And, indeed, I’ve kept up a steady supply of good animal hides.”
Still, the king was not mollified and called out to his courtiers. "Look, you dignified sages,” said His Majesty, "at how my royal herd has been rolled in the mud. If this man should not be put to a miserable death, who else should?
Don’t you see it fit that he should hang as an example to others that may so dejectedly behave?”
The elders, however, considering the pleas of the young man and his famous hides, and considering his father’s exemplary nature, prevailed over the king until he relented and forgave Nkana. And thus the elders unwittingly endorsed Nkana’s feigning!
Which is not a call to you to kwigiza Nkana!