It is well-documented that the first Europeans who encountered the people of Rwanda were astounded by the unity they found. What struck them most was that the elders could trace their genealogy back to legendary ancestors like Sabizeze bya Sabiyogera or Mututsi wa Sabiyogera. The realisation that all Rwandans were connected as siblings was a revelation to them. This profound unity led to a colonial project designed to sever Rwandans from their ancestral roots. Initiated by Jules Renkin, the Minister of Colonies under King Leopold II, this project was exported to Rwanda. One of its greatest victims was Mashira, and by extension, his descendants, the Ababanda, who were cut off from their lineage to Gihanga, the Founding Father of the nation. To ensure this severance was complete, Priest Leon Delmas, in his book Généalogies de la noblesse (les Batutsi) du Rwanda, claimed that the Ababanda had no knowledge of their origin. According to colonial history, widely propagated by European scholars, Mashira (labeled as Hutu) was born in Nduga, a kingdom ruled by his father, King Nkuba. Nkuba’s power was so great that King Mibambwe I Sekarongoro (labeled as Tutsi), who sought to overthrow him, resorted to treachery. He murdered Nkuba and all of his children, except for Mashira, who fled to Bugesera. In exile, Mashira grew in strength and, eventually, returned to Nduga to reclaim his father’s kingdom. However, Mibambwe once again used marital alliances to undermine Mashira. He married Mashira’s daughter, hiding his intentions behind the guise of a peaceful union. Mibambwe’s strategy was to request Mashira’s hospitality. Mashira, unaware of the betrayal, prepared a grand feast in Mibambwe’s honor. While Mashira was occupied with the festivities, Mibambwe’s men arrested him and killed his male children, thus ending the Ababanda lineage. The true story of Mashira Oral history, however, tells a different tale. Mashira was born in Butumbi, Northern Ndorwa (now part of Uganda). As a young man, he became a devoted disciple of Lyangombe, along with other followers such as Binego, Mugasa, Kagoro, and Ruhanga. Bishop Aloys Bigirumwami, in his book, ‘Imihango n’imigenzo n’imiziririzo mu Rwanda’, recounts Mashira’s deep devotion to Lyangombe. To confirm the accuracy of this account, Elder Francois Munyakazi, a 97-year-old resident of Nyanza, told journalist Jackar Phillipe in 2018 that his father and grandfather had passed down the story that Mashira, a revered medium, had come to Rwanda from Ndorwa. After Lyangombe’s death, many of his disciples remained in Uganda, including Mugasa and Ruhanga, but Mashira journeyed to Rwanda. According to Recits historiques du Rwanda by Andre Coupez and Thomas Kamanzi, Mashira initially sought service under Nsoro Bihembe in Bugesera, where he earned a reputation and married Nsoro’s daughter. Upon marrying, Mashira settled in Nduga, where his reputation as a powerful medium spread. King Mibambwe, hearing of Mashira’s abilities, sought his service. Mashira trained his servant, Sebantu, and his nephew, Munyanya, to assist him in his medium work, which became increasingly in demand. The tale goes that Mashira’s growing power corrupted him, and he eventually rebelled against Mibambwe. Sebantu, once his servant, turned against him and went to serve Mibambwe. Sebantu informed Mibambwe of Mashira’s rebellious intentions, and Mibambwe sent his men to arrest Mashira. According to Ibirari by’Insigamigani by Benedigito Mulihano, Sebantu later interceded for Mashira, highlighting his service and devotion before Mibambwe. This intervention spared Mashira’s life. He continued to serve as a medium at the palace, alongside Sebantu and Munyanya. Due to his loyal service, Sebantu later became the chief of Ndiza. Remembering Mashira’s help, Sebantu again intervened to restore Mashira’s chieftaincy in Nduga, which Mibambwe granted. Oral history does not elaborate on Mashira’s death, but colonial narratives fabricated a story of Mashira’s death and the destruction of the Ababanda people, a line that had not yet existed when the colonialists first arrived. Why was Mashira’s story distorted? Mashira, a descendant of Gihanga, was cast as the enemy of his sibling, King Mibambwe, due to the colonial project that sought to divide Rwandans along ethnic lines—one being Hutu and the other a Tutsi “settler.” The distortion of Mashira’s story played a significant role in the creation of ethnic divisions among Rwandans. This narrative, promoted by colonial powers, laid the groundwork for the tragic events that would culminate in the 1994 Genocide against the Tutsi. As Simon Bikindi’s song during the genocide echoed, Mashira’s death was used to justify the deepening hatred that drove the violence. Did colonialism succeed in sowing the seeds of genocide ideology? In part, yes. Millions of Rwandans were killed based on their classification as Tutsi, beginning in 1959. By understanding the falsehoods propagated by colonizers, we can teach our children the truth about Rwanda’s unity and the motives behind the colonizers’ attempts to destroy it. In light of these insights and the two previous articles, there is no need to delve into the other four so-called kingdoms of the Ababanda—Bukonya, Buhoma, Bwanamwari, and Rwankeri—since they all trace their roots back to Kibanda, a descendant of Gihanga, the Founding Father. In our next article, we will examine the so-called kingdom of the Abasinga. Until then, stay blessed and united.
