In prehistory, people of the great lakes region of the Nile Valley almost spoke the same language. Some scholars, especially Sir Harry Johnson, in his book titled, 'A Comparative Study of the Bantu and Semi-Bantu Languages', mentions that the language could have been the Runyamwezi. However, in his book 'Anatomy of an African Kingdom Father', John Nyakatura says that the language could have been the Runyoro. We do not know what that language was, but proper records show that they spoke a similar language with different dialects. ALSO READ: Ndi Umunyarwanda: A bond to heal wounds caused by a distorted history They shared a lot in common regarding cultural and historical tradition, social structure, ideology of leadership and religion. Before the arrival of “Bidishyi” kings (which we will discuss later), the people of the great lakes region of the Nile Valley were one in culture and history until the coming of Batembuzi and Bacwezi leadership. For almost over a century, Western colonialists created divisions and classes among Rwandans. They used the time tested weapon of divide and rule. They favored one class and neglected others whom they later said were mistreated. One of the weapons they used to achieve their colonial-racist-ideology was the distortion of our history. Four main stories that they distorted and later had a destructive impact on Rwandan society included: 1. Kigwa and his companions (Tutsis) came from heaven and met people on earth or owners of the land (Hutus) in Rwanda and colonized them. 2. In Sandrart’s book “Cours de Droit Coutumier,” there is another story that played a big role in brainwashing the people of Rwanda. According to the story, God called a Hutu young man and asked him to take his stick and hit the ground. Being ignorant, the Hutu young man feared to obey God’s order but went to another Tutsi young man whom he told the story. As cunning as he was, the Tutsi went with his stick and hit the ground from which many cows came. The Hutu claimed for the cows, but because the Tutsi was a cunning fellow, he refused to give him the cows. That is how the Tutsi eventually dominated the Hutu. 3. The third story is about Gihanga, the founding father, who, according to colonial writers, had three sons; Gatwa, Gahutu and Gatutsi. According to this distortion of Rwanda’s history, when Gihanga reached old age, he began to worry about his successor. He decided to test his three sons to determine who among them would take the throne. “My sons, death is approaching, I want you to do something in order to find out who will inherit my royal throne and rule over his brothers ”. In the evening, Gihanga started milking his cows and filled three bowls with milk. He summoned his sons and gave them the three bowls of milk saying: “If tomorrow morning, all your bowls are still full, I will divide my kingdom into three. But if only one of you passes the test, he will be my successor and will rule over you.” After saying this, Gihanga went to sleep and his sons remained in the sitting room, each with his milk bowl. Gatwa, the youngest son, was the first to pour his milk due to sleep. The second son, Gahutu, felt hungry in the middle of the night and took the milk. Only Gatutsi, the eldest son, was able to keep his milk bowl full until morning. Gihanga thanked Gatutsi saying, “My son, since you have kept your milk bowl full, you will be my successor to the throne.” To the other two, he said, “Because you failed to keep your milk bowls full, you will be servants to your brother Gatutsi.” This story has not only been used to divide Rwandans, but also Ugandans and Barundi. In Uganda, the names were changed to Kairu for Gatwa, Kahuma for Gahutu and Kakama for Gatutsi. Father Nyakatura wrote the same story in his book, “Anatomy of an African Kingdom; a history of Bunyoro-Kitara.” In this article, we will find that Gihanga’s children were not Gatwa, Gahutu and Gatutsi, but his real children included Nyirarucyaba, Sabugabo, Gahima, Mugondo and Gashubi. The three sons of Gihanga; Gatwa, Gahutu and Gatutsi are just a distortion of the history in order to divide the so called twas, hutus and tutsis, made by the colonial-racist-ideology. Who is Gihanga? Gihanga is the son of Kazi and Nyirarukangaga. He was born during a period of calamity, when there was a disaster in Mazinga, in today’s Akagera. Kabeja who was the grandfather of Nyirarukangaga was a wealthy man living in Mubari in today’s Ngoma or former Kibungo. Nyirarukangaga took the child Gihanga at his grandfather’s home and he grew up there. Gihanga was a very smart boy. From his early age, he showed everyone at Kabeja’s home that he was very talented. As Gihanga was very smart and very intelligent; he was loved by his grandfather, to the extent that other children of Kabeja became jealousy, fearing that he might take over their rights and become the heir to their father. When he saw that his cousins were jealous, Gihanga feared. He was not at his father’s land in Mazinga. People had fled Mazinga, including his grand Father Muntu and possibly his father. He had no brother, only her mother’s family surrounded him. Gihanga started to plan to leave Kabeja’s home and go elsewhere, where he can start his own family. Gihanga’s wives Gihanga could not marry Kabeja’s daughter since Kabeja was his direct grand father. Gihanga went south to look for a wife. He went to a residence of a Musinga who has not been named by the oral literature, but whose daughter was called Nyirampirangwe. When Gihanga arrived there, he asked to be employed by Nyiramirangwe’s father. Since he was roundly well talented, Nyirampirangwe’s father took him as his servant. After a few years there, Nyirampirangwe’s father gave him his daughter as a wife. Unfortunately, Nyirampirangwe did not bear a child for Gihanga. Gihanga also left the home of the father of Nyirampirangwe and went to look for a wife who will bear him children. The journey took him to the residence of Jeni, son of Rurenge. Rurenge is a place known from then until today; it is near lake Ihema, at the border of Rwanda and Tanzania, with one part in Rwanda and the other part in Tanzania. He reached Jeni’s home in the evening. It is said that his prophets told him to follow a gazelle and he did that. When the animal reached Jeni’s home, it entered the house. Gihanga arrived after the gazelle had entered Jeni’s home. He then asked Jeni for his animal but Jeni told him that it was prohibited to give back an animal that had taken refuge in one’s home. From the advice of his prophets, Gihanga asked Jeni if he could take him as his servant. Jeni, son of Rurenge, forefather of Abarenge received Gihanga and accepted to have him as his servant. At Jeni’s home, Gihanga proved to be a very intelligent and talented young man. Jeni was happy with his services and kept him at his home. Gihanga went on teaching residents of Rurenge how to make metallic objects. At Rurenge, Gihanga excelled in whatever he did. Whatever Gihanga had done at Jeni’s residence was reported to her daughter named Nyamususa. Nyamususa had a separate remote house in which she lived with her servant Nyirampingiye and her aunt whose name has not been mentioned by the oral history. After Nyamususa heard about the skills and talents of Gihanga, she wanted to see him. She told her servant Nyirampingiye to go over to see Gihanga, and ask him for some jewelry on her behalf. Gihanga gave Nyirampingiye many bracelets to be delivered to Nyamususa. Nyamususa was delighted to see Gihanga’s gifts. But, Nyamususa wanted to see and meet Gihanga in person. She asked Nyirampingiye to go back to Gihanga and ask him if he can agree to come to her home. When Nyirampingiye told this to Gihanga, he was happy because his prophets had already told him that the lady was the one to be his future wife. Gihanga agreed and the rendezvous was planned for the next evening. Gihanga met Nyamususa in the evening; she had already prepared a strong “Ubutunda” (beer) for Gihanga. And Gihanga spent the night with Nyamususa. At midnight, Gihanga wanted to go back to his home, but Nyamususa refused saying that because it was too late, he should stay the entire night and leave in the morning. Gihanga slept with Nyamususa that night and it is said that Nyamususa conceived that same night. In the morning, Gihanga rose up and left Nyamususa’s home. Before leaving her, he knew she would be in trouble after his departure, that is why he left her a sealed basket and a knife that would help her in case of trouble. “I leave this basket and this knife to you. Keep them carefully, because one day, they will be of good use to you,” Gihanga told Nyamususa. When Gihanga met his prophets, he told them what happened and they asked him to immediately leave Jeni’s home. Gihanga left that night and went northwards to Buhanga. In our next issue, we will talk about the children of Gihanga, his last day and his legacy to the people of Rwanda. Until then, stay blessed. The author is a media specialist, historian and playwright.
