Myths and legends have always played a significant role in human history, and this holds true for Rwanda as well. In order to understand the trajectory of Rwandan history, we must explore these myths and legends, as they serve as the foundation upon which it is built. Denying their historical significance has had disastrous consequences in the past, such as the Genocide against the Tutsi.
The monarchy has been an essential element of Rwanda's identity as a nation-state. When colonialism reached Africa, different African societies were at various stages of social development, ranging from marauding tribes to well-organized feudal entities. Rwanda, in particular, was a feudal state with a highly structured central government. In this serialized writing, we will delve into Rwanda's feudal history to gain insight into the current trends in Rwandan history.
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Two historical episodes are crucial in understanding the process of nation-state building in Rwanda: the Abami b&039;imishumi (descendants of the ibimanuka gods) and the Abami b'ibitekerezo (common era kings). These categorizations serve as a means to an end, guiding us towards a comprehensive understanding of present-day Rwanda.
The list of kings and their succession may vary among different authors, but we will focus on the decisive episodes that contributed to the nation-state building process and shaped the Rwanda we know today. One such episode involves Ruganzu 2 Ndoli , who resurrected the Rwandan nation-state after it had been fragmented following the death of his father, Ndahiro Cyamatare. For 11 years, Rwanda appeared to be on the verge of collapse, as various actors, including foreigners, had divided the spoils of Rwanda among themselves.
To fully grasp the historical context, we will begin with Gihanga before moving on to Ruganzu 1 Bwimba and the episode of Cyilima Rugwe, the first reorganizer of Rwanda's nation-state, which ultimately led to the formation of modern Rwanda. Ruganzu 1 Bwimba is renowned for his heroism, being the only king who shed his blood in a phenomenon known as "Ubucengeli."
This involved willingly sacrificing one's life in a foreign country to safeguard and expand their own. According to our ancestors' philosophy, shedding blood in such a manner was seen as a necessary price for Rwanda's success.
According to Alex Kagame's book, "Un abrege de l'ethno-histoire du Rwanda," Ruganzu 1 Bwimba reigned from 1312 to 1345. It is said that he resided in the Gasabo district near Lake Muhazi and had another home in a place called Tanda na Ruzizi, located in what used to be the north of Buganza in the former Giti commune. His mother, Nyiraruganzu I Nyakanga, belonged to the Abasinga clan, and Ruganzu Bwimba had a sister named Robwa Nyiramateke.
One might question why Bwimba chose to undertake such actions. His sister, Robwa, had married the king of Gisaka, and according to Father Muzungu Bernadin's book, "Héroïsme jusqu'au sang," and other sources, this was part of a divinely guided prophesy known as indagu. Robwa's marriage was a strategic move, aimed at sacrificing herself for the benefit of Rwanda.
She did not intend to have children there but sought to shed blood and stir up trouble, laying the groundwork for Rwanda to conquer and annex Gisaka.
At the king's court, another person was sought to die alongside Robwa. The prophecy indicated that Nkurukumbi, Bwimba's uncle, was the chosen one. However, he refused and feigned an intestinal problem by inserting reddish fruits, known as amatugunguru, into his rectum to deceive others. Infuriated by his uncle's actions, Bwimba vowed to take matters into his own hands, without notifying his mother.
When Nyakanga learned of Bwimba's intentions, she sent a messenger to summon him back. As a deterrent, she also sent a piece of clothing, a string called "umweko," which was used to tie her garments at the waist. It was considered taboo to step over such a motherly string. However, Bwimba, driven by his determination, stepped over it and instructed the messenger to inform his mother, "Umusindi yarenze akarwa" (A Musindi has bypassed a minor home), drawing a correlation between his actions and the string. As a result, he decreed that no queen mother would ever come from the Abasinga clan.
During his journey, Bwimba was informed by a guardian of esoteric codes named Cyenge that his wife had given birth to a son. In a brief ritual, Bwimba named his son Cyilima, a royal name that would carry significance throughout history.
To be continued...