French State broadcaster France Inter – a sister channel to RFI” has given cosmetic feedback and apology to a French based Rwandan lawyer who filed a complaint against their emission where the presenters denied the Genocide against Tutsi early this week. The apology made by Radio France Inter boss has infuriated Rwandans from all walks of life, who believe the Radio has a Genocide negation agenda.
The author offers a wide-ranging and integrated account of the many manifestations of violence in society. He examines violent behaviour and its meanings in contemporary culture and throughout history. Introducing the major theoretical debates, the book examines different levels of violence – interpersonal, institutional and collective – and different forms of violence – such as racist crime, homophobic crime and genocide. It provides readers with a succinct and comprehensive overview of its nature and effects, and the solutions and conflict resolutions involved in responses to violence.
The Second World Wars examines how combat unfolded in the air, at sea, and on land to show how distinct conflicts among disparate combatants coalesced into one interconnected global war. Drawing on 3,000 years of military history, Victor Davis Hanson argues that despite its novel industrial barbarity, neither the war’s origins nor its geography were unusual. Nor was its ultimate outcome surprising. The Axis powers were well prepared to win limited border conflicts, but once they blundered into global war, they had no hope of victory.
The Human Rights Paradox is the first book to fully embrace this contradiction and reframe human rights as history, contemporary social advocacy, and future prospect. In case studies that span Africa, Latin America, South and Southeast Asia, and the United States, contributors carefully illuminate how social actors create the imperative of human rights through relationships whose entanglements of the global and the local are so profound that one cannot exist apart from the other.
The author describes these kingdoms’ complex social and political organisation and analyses how German, British, and Belgian colonisers not only transformed and exploited the existing power structures, but also projected their own racial categories onto them. He shows how the independent states of the postcolonial era, in particular Burundi, Rwanda, and Uganda, have been trapped by their colonial and precolonial legacies, especially by the racial rewriting of the latter by the former.
The book examines the dysfunctional incentives under which the continent’s political and economic elites typically operate and offers a new way of thinking about Africa’s development dilemmas and the policy options for addressing them. Weak states, personal rule and aid dependence, argue the authors, combine to create deep disincentives to development. Most often, these negative structural features are sustained by the nature of Africa’s interaction with the rest of the international system; thus, the cure must come from a radical restructuring of that relationship.
This paper seeks to examine the proliferation of Pentecostal churches and the changing religious landscape of Rwanda. The horrific genocide of 1994, left the country’s traditional mainline churches bloodied and the Christian faith seriously challenged. Unlike elsewhere in Africa, prior to the genocide, Pentecostal churches had not got a foot-hold in Rwanda, then referred to as the most Catholic country in Africa. In the aftermath, Rwanda has experienced a spontaneous growth of new churches imported by returnees from far and wide. Though the Catholic Church still retains its dominant position, there has been an upsurge of Protestants and the Rwandan religious landscape is changing considerably.
Mu ITORA RYA KOMINI haravugwamo imirongo migari ikurikira:
-Inyigisho ziyobora itegura ry’abakandida n’iyamamaza ryabo!
– Icyo urumuri rwa demokrasi ruvuga!
– Abatowe batorewe iki?
– Umuco w’itora muri demokrasi!
– Révolution ya 59 ntirarangira!
– Ibiranga umuparmehutu w’ukuri!
– Tugereranye umuco wa Demukarasi M.D.R Parmehutu yatuzaniye n’uw’ubuhake yadukuyemo.
– Itangazo rya Perezida wa M.D.R Parmehutu ryerekeye itora rya komini!
The book is Based on a PhD thesis that won the British International History Group thesis prize 2013 – described as excellent by the judges. It provides a comprehensive review of the British response to the genocide against the Tutsi and gives an insight into the foreign policy of the John Major government. It uses the detailed case study of Rwanda to explore British responses to overseas crises more generally (including Libya and Syria); particularly useful to students looking to understand practical foreign policy making.
The umbrella body of Genocide survivors’ associations, Ibuka, has said they will sustain the momentum to push for declassification of crucial files that are in the hands of the French authorities despite the latter’s continued efforts to cover up for Paris’s role in the 1994 Genocide against the Tutsi in Rwanda.
Straus provides substantial new evidence about local patterns of violence, using original research-including the most comprehensive surveys yet undertaken among convicted perpetrators to assess competing theories about the causes and dynamics of the genocide. Current interpretations stress three main causes for the genocide: ethnic identity, ideology, and mass-media indoctrination (in particular the influence of hate radio). Straus emphasizes fear and intra-ethnic intimidation as the primary drivers of the violence.
What makes the genocide against the Tutsi a particularly chilling and challenging event for Christian reflection, is that Rwanda has been, and perhaps remains, one of the most Christianized nations in Africa. It is estimated that as many as 90% of Rwandans in 1994 were Christians. Given that the majority of Rwandans were Christians, why did that not make any significant difference when it came to the events of 1994 ? Where was the church? Did God just turn his back on Rwanda? The more one probes these and similar questions, the more one faces the disturbing realization that in genocide, the church was not simply silent, but was intimately associated with it.