Ayanditswe hirya no hino ku Rwanda no mu Karere

Walk into a sleek lounge in Kigali’s Kimihurura or Nyamirambo neighborhood on a weekend evening, and you will notice a striking shift. The traditional scene—tables loaded with crates of big-bottle lagers—is rapidly sharing space with mocktails, sparkling herbal infusions, low-ABV (alcohol by volume) mixers, and imported energy sodas.

Driven by wellness consciousness, corporate ambitions, and aggressive government health campaigns, a growing cohort of urban young Rwandans is drinking less alcohol—or stepping away from it entirely.

Yet, if you look at the balance sheets of commercial breweries and liquor importers, the market is far from shrinking. Instead, it is transforming. Welcome to Rwanda’s new beverage reality: a smaller volume of alcohol consumed, but a far higher value extracted per glass.

1. The "Tunywe Less" Movement Meets Modern Lifestyle

In recent years, public health messaging in Rwanda has taken an unambiguous turn. Campaigns like #TunyweLess ("Let's Drink Less"), championed by the Ministry of Health and public leadership, explicitly frame alcohol overuse as a direct threat to youth productivity, public safety, and national development goals.

Young professionals in Kigali are listening—partly out of health alignment, but also due to economic realities. Today’s Gen Z and young Millennials face high urban living costs and a hyper-competitive job market. Hangovers are an expensive liability. Fitness culture—evidenced by packed Kigali gyms, early morning running clubs, and car-free Sundays—has turned moderation into a status symbol.

2. The Premiumization Pivot: Less Volume, Higher Margins

For decades, the backbone of the Rwandan alcohol sector was simple volume: selling high quantities of standard commercial beers or traditional local brews like Ikigage and Urwagwa.

However, as overall volume per capita slows among younger city dwellers, alcohol businesses are adapting through premiumization:

  Craft & Premium Spirits: While young Rwandans might buy fewer drinks per night, they are choosing higher-tier options when they do indulge. Spirits like small-batch gins, spiced rums, and popular local brand mixes (such as K-Vant) have soared in urban nightlife settings.

 High-Margin Non-Alcoholic Offerings: Bars and restaurants have learned that a "sober-curious" patron is just as profitable. A house-made ginger-hibiscus mocktail or an imported sparkling tonic carries a far higher profit margin than a standard commercial beer, allowing venues to maintain high revenue per table.

 Low-ABV Ready-to-Drink (RTD) Can Drinks: Beverage companies are expanding aggressively into flavored, low-alcohol canned drinks, catering to consumers who want a mild social buzz without the heavy commitment of traditional spirits.

3. The Rural-Urban Divide

While Kigali’s tech-savvy youth lead the wellness and premiumization trend, national demographic data shows a complex dual reality across the country. In rural areas, standard beer and traditional brews remain deeply embedded in social gatherings.

However, government regulation over informal brewing hygiene and rising taxation on cheap alcohol are accelerating a structural shift. As rural youth migrate to urban centers, they rapidly adopt Kigali's modern, lighter-consumption habits.

What This Means for Businesses

The alcohol and hospitality sectors in Rwanda are not fighting the sober-curious movement—they are monetizing it. The winner in today’s beverage market isn't the brand pushing the highest proof, but the one offering the best experience.

Whether it is a Zero-Percent IPA on a rooftop in Heights Center, an artisanal craft cocktail, or a functional health tonic, the modern Rwandan consumer is proving that drinking less doesn't mean spending less.

A Triumph for Public Health: Eradicating "Ibyuma"

Beyond shifting consumer tastes, this market evolution owes much of its momentum to decisive action from the Rwandan government. The aggressive nationwide campaigns led by the Ministry of Health, Rwanda National Police, and local government authorities to eliminate "ibyuma"—unregulated, high-alcohol, low-cost illicit brews—are already bearing fruit.

For years, these high-proof, low-quality concoctions posed a serious threat to public health, youth productivity, and safety in both urban and rural communities. By tightening regulatory standards, intensifying inspections, and promoting safer alternatives, the government has sent a clear message: national development relies on a healthy, active generation.

Rather than killing the beverage industry, the eradication of ibyuma has created a cleaner, safer market landscape. It forces local producers to innovate, elevates quality standards, and protects young consumers from dangerous substances.

As Kigali’s social scene shifts toward quality, moderation, and wellness, Rwanda is demonstrating that economic growth and public health can go hand in hand. The end of ibyuma marks not just the closure of a harmful chapter, but the beginning of a vibrant, responsible lifestyle culture for the nation’s youth.

Parading people suspected of crimes before journalists and TV cameras is a practice used by law enforcement agencies around the world. While it is often done to show that the police are taking action against crime, it raises serious legal, ethical, and social concerns. Leaders and policymakers must carefully weigh the visible benefits of this practice against the long-term damage it can cause to justice systems and individuals.

​Why Law Enforcement Uses This Practice

​Discouraging Future Crime: Proponents argue that seeing suspects in handcuffs sends a strong warning to potential criminals that unlawful acts carry immediate consequences.

​Demonstrating Police Accountability: Publicly presenting suspects and seized items shows the community that security forces are active, effective, and transparent about their work.

​Gathering More Evidence: Publishing a suspect’s face can encourage other victims or witnesses who recognize the person to step forward and contact the police.

​Reducing Public Fear: When high-profile crimes happen, showing that a suspect has been caught helps reassure frightened citizens that the immediate danger has passed.

​The Serious Risks and Negative Effects

​Violating the Presumption of Innocence: A foundational rule of law is that everyone is innocent until proven guilty in a court of law. Displaying suspects in the media creates a "trial by public opinion," making people believe the suspect is guilty before a judge hears any evidence.

​Permanent Reputational Damage: Media coverage leaves a permanent digital footprint. If an individual is later found innocent or if charges are dropped, the online videos and articles showing them as a criminal remain accessible forever, making it difficult to find employment, housing, or respect in society.

​Unfair Suffering for Families: The embarrassment and public shame extend directly to the suspect's family. Spouses, parents, and especially children often experience severe bullying, social rejection, and emotional distress over actions they did not commit.

​Risking Fair Court Trials: Widespread media exposure can prejudice potential witnesses, judges, or jury members, making it harder to hold a neutral and fair trial.

​Practical Alternatives and Guidelines for Leaders

​Rather than banning public updates entirely, leaders can establish clear rules that protect both public safety and individual rights:

​Protect Suspect Identities Pre-Trial: Require law enforcement to blur faces, hide names, or obscure identities when speaking to the press until a court delivers a final verdict.

​Focus Media Updates on Evidence and Facts: Shift press conferences away from showing human suspects and focus instead on presenting factual summaries, crime statistics, and images of recovered stolen goods or illegal materials.

​Strictly Limit Media Exposure to Emergencies: Allow the public display of a suspect's identity only in exceptional situations—such as searching for an active runaway fugitive or alerting the public to an immediate threat.

The Perspective in Rwanda: Institutional Positions and Legal Debates

In Rwanda, the practice of parading suspects before the media by law enforcement agencies—such as the Rwanda National Police (RNP) and the Rwanda Investigation Bureau (RIB)—is a subject of ongoing legal interpretation and institutional debate.

1. Law Enforcement Arguments: Prevention, Transparency, and Mandate

Rwandan investigative and security institutions maintain that presenting suspects to journalists aligns with their operational mandate and fulfills several key public functions:

 * Legal Qualification: Law enforcement spokespersons emphasize that when suspects are paraded, they are explicitly introduced as suspects rather than convicted criminals. Authorities argue this distinction preserves legal accuracy while informing the public of ongoing cases.

 * Crime Prevention and Awareness: Institutions view public displays as an educational tool. By illustrating how specific offenses (such as fraud, violent robbery, or motor vehicle theft) are committed and detected, authorities aim to raise public vigilance and deter potential offenders.

 * Community Policing and Evidence Gathering: Publicizing suspects frequently prompts additional victims or witnesses to report related crimes, helping investigators build stronger cases and recover stolen property.

2. Legal Counter-Arguments: Article 29 and Constitutional Rights

Legal practitioners and civil society members in Rwanda have challenged the practice, arguing that it conflicts with statutory and constitutional protections:

 * Presumption of Innocence: Article 29 of the Constitution of Rwanda guarantees due process, explicitly establishing that every person accused of a crime has the right to be presumed innocent until proven guilty by a competent court. Critics argue that parading suspects before cameras and prompting them to address journalists functions as a public trial prior to formal prosecution.

 * Judicial Challenges: The practice has faced legal challenges in domestic courts, including petitions before the Supreme Court requesting orders for investigative bodies to cease media parades and ensure the deletion of pre-trial suspect media.

3. Policy Recommendations for Rwandan Decision-Makers

To reconcile effective crime fighting with international and constitutional legal standards, institutional leadership can consider structured policy adjustments:

CONCLUSION

Ultimately, maintaining public safety and protecting fundamental human rights do not have to be mutually exclusive goals. A robust, modern justice system proves its strength not by choosing between security and constitutional rights, but by delivering both with absolute integrity.

When security organs parade suspects before the media without clear legal boundaries, they risk undermining the very foundation of justice—the presumption of innocence guaranteed by Article 29 of the Constitution of Rwanda. While crime prevention, transparency, and public deterrence are vital state objectives, achieving them through pre-trial public shaming creates permanent consequences for individuals, families, and institutional trust that a later court verdict cannot undo.

By putting sensible, clear statutory guidelines in place, leadership can strike the necessary balance. Establishing concrete rules—such as blurring faces, concealing identities prior to conviction, and limiting public displays strictly to urgent public safety exceptions—empowers Rwandan security agencies to maintain their strong, effective crime prevention capabilities without compromising the law.

In the end, treating every accused person with dignity under the law does not weaken law enforcement; it elevates it. By aligning operational communications with constitutional protections, policy leaders ensure that public trust remains grounded in true justice, procedural fairness, and the unwavering rule of law.

Author's Note: The views and perspectives expressed in this article represent my own personal commentary on current legal and law enforcement practices. Readers are invited to engage with these ideas thoughtfully, as there are diverse and valid angles from which to view this important public issue.

Mu muco wa buri gihugu habaho ibikorwa n’imigenzo bituma abatuye icyo gihugu baba abo aribo, bagasarura, gahunika ndetse bakanirinda umwanzi. Mu muco nyarwanda habagaho inzira z’ubwiru 18 zigabanyije mu bice bitatu, zigakorwa mu bihe bitandukanye n’abami banyuranye bitewe n’umwami wimye ingoma inshingano yari afite.

I. Inzira z’uburumbuke (5) 

1. Inzira ya Rukungugu: Iyi nzira yakorwaga hagamijwe kurwanya amapfa yateye mu gihugu havugwa amagambo agamije kwirukana ayo mapfa mu gihugu, ariko igakorwa mu buryo bumeze nko kwishima. Ayo magambo yavugwaga aboneka mu gisisigo cya Nyakayonga ka musare “Urugumye rukanga umwami”.

2. Inzira ya Kivu: Iyi nzira yakorwaga iyo mu gihugu habaga haguye imvura y’amahindu. Hicwaga umwe mu bavubyi bikozwe n’abiru akaba igitambo cyo kuba iyo mvura itakumiriwe kandi abavubyi babifitiye ubushobozi.

3. Inzira y’Umuhigo: Iyi nzira yakorwaga n’umwami igihe yabaga yitegura kujya guhiga, agira ngo azabone umuhigo ndetse we n’abo bajyanye guhiga bazahahe baronke mu rugendo rwo guhiga bagiyemo.

4. Inzira y’Inzuki: Iyi nzira yakorwaga n’abavumvu ku rutare rw’inzuki, barutera ibyuhagiro bakavuga ko ubwo inzuki zigiye gusohoka mu rutare zizinjira mu mizinga, zikazatanga ubuki buhagije; inzuki ziri mu gihugu zigatanga umusaruro uzabeshaho abaturage aho kugira ngo zibadwinge gusa.

5. Inzira ya Muhekenyi: Iyi nzira yakorwaga n’aborozi b’amatungo atandukanye nk’inka n’ayandi, bagira ngo bakumire imize mu matungo, by’umwihariko indwara yari yarateye mu matungo iturutse mu Bugande yitwa “Uburenge”. 

II. Inzira z’imihango ya cyami (8)

1. Inzira y’Umuriro: Iyi nzira yakorwaga iyo habaga hagiye kwimikwa umwami uzitwa Yuhi kuko yabaga ari umwami w’umuriro, byaramaze kugenwa n’abiru bafatwaga nk’abanyamabanga b’i Bwami.

2. Inzira y’Umuganura: Iyi nzira yakorwaga hishimirwa umusaruro wabonetse mu mwaka wihinga ushize ndetse hanitegurwa umwaka ugiye gukurikiraho, igakorwa haribwa imbuto nkuru z’igihugu arizo uburo n’amasaka bigahera i Bwami bigakwira no muri rubanda hose, hanyobwa ikigage ndetse hakanaribwa n’umutsima w’uburo, aho kugeza na n’ubu umuganura ukibaho.

3. Inzira ya Gicurasi: Iyi nzira yakorwaga imeze nk’aho ari igisibo cyangwa icyunamo cyo kwibuka abakurambere b’abami b’u Rwanda, Ndahiro Cyamatare na Ruganzu Ndori, kuko batanze mu kwezi kwa Gicurasi.

4. Inzira y’ishora: Iyi nzira yakorwaga hahumanurwa cyangwa hezwa amariba azashorwamo inka. Iyi nzira ikaba yarakorwaga n’abami nka Mutara na Cyilima babaga bashinzwe inka cyangwa ubworozi muri rusange. Iyi nzira kandi ikaba yari inzira yagombaga kwitabwaho cyane n’abiru kuko yamaraga igihe kirekire.

5. Inzira y’Ubwimika: Iyi nzira yakorwaga himikwa umwami mushya, igakorwa mu ibanga rikomeye kugira ingo ishyanga n’umwanzi bitamenya ibyabaye i Bwami, akaba ariyo mpamvu yitwaga iyo ubwimika.

6. Inzira y’Amapfizi: Iyi nzira yakorwaga hatoranywa imfizi iruta izindi mu zari ziri i Bwami. Urugendo rwo gutoranya iyo mfizi iruta izindi nirwo bitaga inzira y’amapfizi mu nzira z’ubwiru mu mihango ya cyami.

7. Inzira y’Ubwihisho: Iyi nzira yakorwaga hagamijwe guhisha umwami mushya abaturanyi n’abari ishyangwa muri rusange. Umwami yahishwaga imisi umunani mbere y’uko ku munsi wa cyenda akurwa mu bwihisho akamurikirwa abakurambere ndetse agahita ajyanwa ku murwa mukuru mu Rukari.

8. Inzira y’Ikirogoto: Iyi nzira yakorwaga hatabarizwa abami babaga batanze cyane cyane abami b’intambara nka Kigeli na Mibambwe, hirindwa gukoreshwa ijambo gutanga rigasimbuzwa ijuru ryaguye n’ayandi yerekana ko mu gihugu habaye ibyago bikomeye.

III. Inzira z’intambara (5)

1. Inzira y’Inteko: Iyi nzira yakorwaga mbere y’uko hagabwa igitero kugira ngo barebe niba igitero bagiye kugaba bazagitsinda bicaranye n’umwami, ariko kuko umwami aticara ahubwo ateka, babyitaga guteka ku nteko ariyo ntebe y’umwami.

2. Inzira yo Kwambika ingoma: Iyi nzira yakorwaga hakusanywa ibice by’ibanga by’abatware cyangwa abahinza (ibishahu) bapfiriye ku rugamba, bikazanwa ku ngoma ngabe bikitwa kwambika ingoma muri iyi nzira akaba aribyo byakorwaga.

3. Inzira yo Kwasira: Iyi nzira yakorwaga iyo umwami yabaga aciye agahigo nko kwasira ingoma inshuro ndwi cyangwa icyenda, akaba aciye agahigo ko kwica abantu bakomeye benshi kandi yikurikuranyije bakabyita kwasira.

4. Inzira y’Umugaru: Iyi nzira yakorwaga hahumanurwa cyangwa haterwa icyuhagiro intwaro z’ababisha babaga bateye u Rwanda cyangwa mu gihe ku nkiko z’u Rwanda hahabaga habaye imyivumbagatanyo, byakundaga gukorwa n’abami b’intambara.

5. Inzira y’Urugoma: Iyi nzira yakorwaga umwami wimye ingoma yiragiza Imana n’abakurambere kugira ngo bene se batazateza ikibazo ingoma ye nshya yimye, cyangwa bateze imidugararo cyangwa intambara ku ngoma yo kuyirwanira. Yakorwaga nanone umwami amaze gutanga. Iyi yakozwe na Cyilima Rujugiro, Yuhi Mazimpaka na Kigeli Ndabarasa.

The Invisible Engine of High-Performing Teams: Why Talent Means Nothing Without This One Trait

Imagine walking into an office where every deadline is met on time, complex problems are solved without finger-pointing, and the energy in the room makes you want to do your best work.
Now, imagine the opposite: an office where gossip stalls progress, mistakes are hidden out of fear, and smart individuals work alone because nobody trusts anyone else.
What separates these two workplaces isn’t the budget, the technology, or even the raw talent of the staff. It comes down to a single, invisible engine: *mutual respect*.

When a team lacks respect, productivity drops and people burn out. But when respect is present, efficiency goes up. Respect isn’t just a nice idea—it is the foundation of high performance. It cannot be demanded because of a job title; it must be earned through daily habits.

Whether you want to grow your own career or inspire the team you lead, here is a simple roadmap to earning respect and unlocking your team's true potential.

Earning Respect as a Team Member

Every single job in an organization matters. To build trust and keep daily work running smoothly, great team members focus on these habits:

 Be Reliable & Consistent:Do what you say you will do. Steady effort and a predictable attitude build strong trust with your colleagues over time.

 Be Accountable: Own your mistakes when they happen. Use them as chances to learn rather than reasons to make excuses.

Be Respectful & Positive: Treat everyone with kindness, no matter their job title. Bringing a positive attitude to work inspires everyone around you.
 

Be a Team Player & Learner: Stay curious, keep improving your skills, and celebrate the success of your teammates. When one person wins, the whole team wins.

By focusing on these traits, you earn trust, add value, and become an important part of your organization.

Earning Respect as a Leader

Great leadership sets the tone for the entire workplace. For those guiding teams, respect must be shown through these basic building blocks:
 

Be Trustworthy & Fair: Be honest and transparent in your choices. Make fair and unbiased decisions in every situation.
 

Be a Good Listener: Listen to understand your team's challenges and ideas, not just to give a quick reply or an order.

 Lead by Example: Your team will always follow what you *do*, not just what you say. Never ask your team to do something you wouldn't do yourself.

 *Empower & Value Your Team: Value your colleagues' ideas, appreciate their hard work, and give them credit. Provide real opportunities to help them grow.

 Stay Calm Under Pressure: A calm leader builds confidence in others, keeping the team focused even during busy or stressful times.

By leading this way, you build a loyal, motivated team and leave a lasting positive impact.

Respect is the foundation of strong teams. Earn it every day.

When we respect each other’s time, effort, and roles, miscommunications drop, arguments disappear, and productivity goes up. Let's support one another, share these simple goals, and keep building a workplace culture we are proud to be a part of.
 

 Mu rugendo rwo kwihuta mu iterambere rishingiye ku bumenyi n’ubuzima bw’abaturage, u Rwanda rwongeye gushimirwa na Banki y’Isi nk’igihugu cyahize ibindi mu gace k’Afurika yo munsi y’ubutayu bwa Sahara mu kurema icyizere cy’ejo hazaza h’abaturage bacyo.
Binyuze mu bipimo bishya byiswe "Human Capital Index Plus (HCI+)" .  u Rwanda rwabonye amanota  157,  rukaba rwararenze kure impuzandengo y’Afurika yo munsi y’ubutayu bwa Sahara ingana na 126, ndetse n’iy’ibihugu bifite amikoro make ingana na 116.

 Inkingi za mwamba zatumye u Rwanda ruhiga ibindi

Iri shimwe rishingiye ku buryo u Rwanda rwashoboye guhuza ishoramari rwashyize mu burezi, ubuzima, n’umurimo kugira ngo abaturage barwo babe bafite ubushobozi bwo guhangana ku isoko ry’umurimo.

Bimwe mu byagezweho bidasanzwe ni ibi:
 Ukuramba: Imibare yerekana ko 79% by’Abanyarwanda bafite icyizere cyo kuramba kugeza ku myaka 60, mu gihe impuzandengo y’akarere ari 73.8%.
 Uburezi bufite ireme: Mu bipimo by’imyigire (School Quality), u Rwanda rwabonye amanota 417, rukaba ruri hejuru y’impuzandengo y’akarere (341).
 Kwinjira mu murimo: Umubare w’urubyiruko rufite akazi gahemba (Wage employment) ugeze kuri 65.2%, mu gihe mu karere ari 26.7% gusa.
 Guca imirire mibi: 70.2% by’abana bafite amahirwe yo gukura neza batagwingira.

 Yusuf Murangwa, Minisitiri w’Imali n’Igenamigambi yagaragaje ko iri shimwe rishingiye ku mbaraga Leta ishyira mu gushora imari mu baturage.
Ati: "Iri shimwe rishimangira umuhate w’u Rwanda mu gushora imari mu baturage bacu. Kwibanda ku buzima, uburezi bufite ireme, no gufungura amayira atuma abantu babona akazi gakwiye, biri gutanga umusaruro ugaragara ku Banyarwanda no ku bukungu muri rusange."

HCI+ ni iki?
HCI+ ni igipimo gishya cya Banki y’Isi kireba kure kurusha igipimo gisanzwe (HCI). Iki gipimo gishya kireba uburyo igihugu gitegura umwana kuva akivuka kugeza amaze gukura, cyibanda cyane ku burezi bwo hejuru, uko umuntu yinjira mu murimo, ndetse n’ubwiza bw’akazi akora.
Leta y’u Rwanda yagaragaje ko nubwo iyi ntambwe ishimishije, intego ari ugukomeza gukora cyane kugira ngo mu mwaka wa 2035, u Rwanda ruzabe ruri mu rwego rw’ibihugu bifite ubukungu buciriritse bwo mu rwego rwo hejuru.
 

We often think the world has problems because of a lack of intelligence. But the real danger is often something else: it is the silence of people who know better.

As the saying goes: "When intelligent people keep quiet, fools multiply." Let’s look at why this happens and why it matters.

Silence: Is it Wisdom or a Mistake?
Sometimes, staying quiet is a sign of maturity. Smart people know that they don’t need to win every argument or react to every mean comment. Choosing not to fight can save your energy and keep you peaceful.

However, there is a big difference between being "wise" and "giving up." When we stay silent while people spread lies or make bad decisions, our silence acts like permission. If no one says a plan is bad, people start to think it is good.

How Bad Ideas Take Over
Foolishness grows when nobody stops it. If smart people stop sharing their thoughts, "noise" fills the gap. This creates a dangerous cycle:

• Errors start to sound like facts because no one corrects them.
• Bad decisions become the normal way of doing things.
• Loud voices win—not because they are right, but because they are the only ones talking.

In these situations, being "popular" becomes more important than being right.

Truth Needs a Voice
Many thoughtful people assume that the truth will eventually win on its own. This is a mistake.

Truth needs defenders.

Facts must be spoken out loud to matter.

When smart people stay silent—because they are tired, afraid, or just trying to be polite—they leave leadership to the people who are the least qualified to lead. History shows that bad ideas don't win because they are strong; they win because no one stands against them.

Speaking Up Without Being Mean
You don't have to be loud or rude to make a difference. Speaking up simply means:

1. Bringing clarity when people are confused.
2. Asking important questions when everyone else just agrees.
3. Standing firm when your values are at risk.

Wisdom does not need to shout, but it must be heard.

The Bottom Line
The real danger to our world is not that fools exist—they always will. The danger is when intelligent people choose their own comfort instead of their contribution. When wisdom stays quiet for too long, foolishness takes control of everything.

Based on the writings of Mutelia.

Have you ever stayed silent when you knew something was wrong? Looking back, what stopped you from speaking up?

Kubera ibitekerezo by’Umwami Mutara III Rudahigwa mu gushaka ubwigenge bw'u Rwanda no gushaka ko igihugu cye gitera imbere nta bakoloni bakirangwamo,abakoloni b’ababiligi barwanyije Umwami Mutara III Rudahigwa cyane ko kuri bo bamubonaga nk’ufite amatwara ya gikomuniste ahabanye n’ayo abanyaburayi bagenderagaho.

Ibyo nibyo byatumye banga uruzundiko yari yateganyije kugirira mu gihugu cya Tanzaniya kuko yari guhura na Mwalimu Julius Nyerere wari ku isonga ry’umutwe Tanganyika African National Union washakaga ubwigenge bwa Tanganyika.

Gusa Umwami Rudahigwa ntiyacitse intege yakomeje gushaka uburyo bwose yaharanira ko igihugu cye kigenga maze abakoloni bakagisohokamo kuko aricyo kibazo nyamukuru yabonaga u Rwanda rufite.

Mu kwitegura kujya muri Leta zunze ubumwe za Amerika,i New York gusaba ONU guha u Rwanda ubwigenge,Umwami wari i Bujumbura yahinduriwe umuganga wari usanzwe amuvura nuko uwo muganga amutera urushinge,Umwami Rudahigwa agisohoka mu biro bya muganga yahise yikubita hasi maze aratanga💔

Mu byatangajwe n’Ababiligi nyuma y’itanga ry’umwami Rudahigwa, havuzwe ko Umwami yaba yari asanganywe uburwayi bw’umutima cyangwa akaba yaraviriye imbere mu mutwe gusa byari ibinyoma kuko Umwami ntiyari arwaye kandi ababiligi mu kubihisha banze ko hanakorwa isuzuma ry’umugogo we.

Umwami Mutara III Rudahigwa agitanga,murumuna we Ndahindurwa yimye ingoma ku izina rya Kigeli V maze nawe akomeza urugamba rukomeye mu gushaka ubwigenge bw'u Rwanda afatanyije n'ishyaka UNAR

Mu kwezi kwa Nyakanga mu mwaka w' 1960,Umwami Kigeli V Ndahindurwa yumvise ko Umunyamabanga mukuru wa Loni Dag Hammarskjöld azaba ari i Léopoldville (Kinshasa)muri Congo nuko asaba Guverineri wa Ruanda-Urundi pasiporo ngo azagende bahure.

Umwami Kigeli V yashakaga kuganira  n'Umunyamabanga mukuru wa Loni ku bijyanye no gukemura ibibazo biri mu Rwanda byaterwaga ahanini n'abakoloni no gukomeza gusaba ubwigenge bw'u Rwanda nkuko mukuru we Rudahigwa yari yarabitangiye mbere yuko atanga.

Umwami Kigeli yabanje kwangirwa pasiporo bitewe nuko ababiligi bari bamenye ko ashaka kujya guhura n'umuyobozi wo muri Loni ariko ageze aho arayihabwa.gusa agezeyo Umwami  yangiwe kugaruka mu Rwanda ndetse Abakoloni bakwirakwiza kuri Radiyo ko Umwami atemerewe kugaruka mu gihugu. Umwami Kigeli yagerageje kenshi kuza mu ibanga gusa ababiligi babimenya bakamusubizayo ku ngufu.

Nyuma yo kwangira Umwami Kigeli V gutaha mu Rwanda akamara hanze umwaka wose,ababiligi bahise bemeza itariki ya 25 Nzeri 1961 nk’itariki y’amatora y’abagize Inteko Ishinga Amategeko mu cyo bo bise "Kamarampaka" aho Abanyarwanda bagombaga kwemeza niba bashyigikiwe umwami n’ubwami cyangwa Repubulika.

Ku bijyanye n'iyo "Kamarampaka", ibyavuye mu matora bivuga ko 79% by’abatoye bemeje ko badashyigikiye ubwami n’Umwami Kigeli

Nubwo ariko batangaje ko MDR yatsinze,inyandiko z’icyo gihe zigaragaza ko ayo matora yabayemo uburiganya kandi ko abarwanashyaka ba UNAR n’abandi bari bashyigikiye ubwami bari barishwe,abaturage benshi baratewe ubwoba,bikiyongeraho ko Umwami Kigeli ubwe yari amaze umwaka yarabujijwe kugaruka mu gihugu no kuba benshi mu barwanashyaka be bari barishwe abandi barameneshejwe cyane cyane ibihumbi bya bamwe mu baturage biganjemo Abatutsi bari barafashe iy’ubuhungiro nyuma y’itotezwa bari bamazemo igihe bakorerwa n’abo mu bwoko bw’Abahutu.

Amatora arangiye,Abatutsi bongeye kwibasirwa ndetse n’abari bafite icyizere ko inzego nshya z’ubuyobozi zagarura ituze mu gihugu, bari batangiye kubona neza umurongo mushya w’ubutegetsi bwa Kayibanda

Nuko ku itariki nk'iyi ya 1/7 mu mwaka w'1962,hizihizwa icyiswe "Ubwigenge", ubwo bwigenge bwizihizwa kandi hari abanyarwanda batemerewe gutura mu gihugu cyabo mu bwisanzure no mu mahoro.

Nuko kandi ubwigenge Umwami Rudahigwa n'Umwami Kigeli V baharaniye buhita bwitirirwa abatarabuharaniye bashyizweho n'abakoloni

Sibwo gusa kandi kuko ibikorwa byatangijwe n’Umwami Mutara III Rudahigwa byarasenyutse ibindi byitirirwa abategetsi ababiligi bamusimbuje nk'ibyo benshi batamenye nuko Umwami Mutara III Rudahigwa ubwo yasuraga u Bubiligi muri Kamena mu mwaka w'1958 yakoresheje ibishoboka byose ngo abone uburyo urubyiruko rw’abanyarwanda rwajya gukomereza amashuri mu Burayi.

Icyo gihe yahuye na Professeur Malengreau wari umwarimu muri Université Catholique de Louvain amubgira ko yifuza kubaka Kaminuza mu Rwanda(nubwo abakoloni batabishakaga).

Umwami kandi yahuye anaganira n’abarimu batandukanye ba siporo muri Kaminuza kuko yifuzaga gutangiza i Nyanza Kaminuza yigisha siporo, ndetse avuye mu ruzinduko yatangiye imyiteguro.

Ubwo yari avuye muri urwo ruzinduko,Umwami Rudahigwa nibwo yatangije ikigega cyamwitiriwe,"Fond Mutara" cyari kigamije gufasha abanyarwanda kugana amashuri bakunguka ubumenyi cyane ko nta mwana w’umunyarwanda wari warigeze kwiga kurenza ku rwego rw’amashuri yisumbuye niko gutekereza ikigega kizajya cyishyurira abana b’abanyarwanda hatagendewe ku moko bakiga ku rwego rwa kaminuza ndetse bakoherezwa kwiga mu mahanga

Umwami Mutara amaze gushyiraho icyo kigega,abanyarwanda batangiye koherezwa kwiga hanze.Abanyeshuri barangizaga kwiga bafite amanota meza,Umwami yabashakiraga akazi atitaye ko ari abahutu cyangwa abatutsi.

Gusa Abakoloni bakerensaga ibitekerezo bye cyane iyo byabaga bigeze ku burezi.

Hari ishuri ryitwa Collège International du Saint Esprit i Bujumbura, yari yatekereje mbere ndetse atangira imyiteguro yo kurishinga i Kabgayi ariko abakoloni barabyanze, nyuma bamwiba igitekerezo barishinga i Bujumbura.

Iryo shuri yari yashatse n’abapadiri bo kuriyobora arishakira aho kuryubaka i Nyanza, barabyamagana birangira umushinga bawumwibye bawujyana i Bujumbura.

Ingamba zose Umwami Mutara III Rudahigwa yakoraga zishobora kumugaragaza nk’ukunzwe n’abaturage no kubateza imbere abakoloni barazirwanyaga.

Hari ibikorwa byinshi Rudahigwa yagiye ashyiramo imbaraga ngo abanyarwanda bajijuke birimo nk’Ishuri ry’Abayisilamu ku Ntwari ry’i Nyamirambo, Amashuri y’abalayiki (Ecoles Laïques),ishuri ry’Abenemutara ry’i Kanyanza n’ibindi.

Ku ngoma y'Umwami Mutara III Rudahigwa abana benshi boherejwe mu mashuri,nko mu mashuri abanza higagamo abanyeshuri 250,000

Ahagana mu mwaka w'1950 nibwo kandi hatangiye gushingwa ku bwinshi amashuri yisumbuye, menshi agamije kwigisha abarimu bo kwigisha mu mashuri abanza,naho abakobwa batangira gushyirirwaho amashuri y’ubuforomo n’ububyaza ndetse n’ayagenewe kubigisha imirimo yo mu rugo yitwaga "écoles menagères"

Nyuma y'itanga ry'Umwami Mutara III Rudahigwa,bimwe mu bikorwa bye n'imishinga ye byitiriwe abo ababiligi bamusimbuje ndetse n' ikigega cyamwitiriwe(Fond Mutara)cyafashaga abanyeshuri kwiga no kujya kwiga mu mahanga cyivanwaho,ubwigenge yaharaniye kugeza yishwe n'umushinga wo kubaka Kaminuza y’u Rwanda byitirirwa n’abari bamaze guhirika ubwami.

FCB/Loic

Umunsi mpuzamahanga w’umurimo ufite inkomoko ku cyiswe “Haymarket affair”, iyi ikaba ari imyigaragambyo yabereye i Chicago mu 1886 aho abakozi baharaniraga ko amasaha y’akazi yagabanywa akava kuri 12 akagirwa umunani ku munsi.

Urubuga rwa Wikipedia ruvuga ko icyo gihe ubwo polisi yageragezaga kubatatanya ngo bareke kwigaragambya, umuntu utaramenyekanye yateye igisasu hagati mu bigaragambyaga, maze abapolisi nabo bahita barasa bica bane mu bigaragambyaga.

Uyu munsi benshi bakunze kwita “May day” cyangwa (umunsi wa Gicurasi) waje kugirwa umunsi mpuzamahanga mu 1889 mu nama mpuzamahanga ya mbere yabereye i Paris mu Bufaransa.

Iyi nama yari yatumijwe ivuga ku kinyejana cyari gishize habaye impinduramatwara, byahuriranye n’imurikabikorwa Mpuzamahanga ryagaragazaga ibikorwa by’indashyikirwa byagezweho mu nzego zitandukanye, yaba ikoranabuhanga, ubumenyi n’ubugeni.

Muri iyo nama, impirimbanyi y’uburenganzira bw’abakozi, Raymond Lavigne, atanga igitekerezo ko buri mwaka itariki ya 1 Gicurasi, hajya hibukwa bariya bakozi bishwe baharanira uburenganzira bwabo mu myigaragambyo y’i Chicago.

Ahanini icyo abantu baharaniraga ni uburenganzira bw’umukoreshwa kuko kubera kwiyongera gukabije kw’inganda kwariho icyo gihe mu kinyejana cya 19, ba nyiri inganda n’abakoresha bakoreshaga nabi abakozi babo bagendereye kubona inyungu y’ikirenga.

Itariki ya 1 Gicurasi iza kwemezwa mu 1891. Uyu munsi waje kwitabirwa cyane n’ibihugu byagenderaga ku matwara ya gisosiyalisiti na gikomunisiti, aho mu nama mpuzamahanga y’amashyaka ya gisosiyalisiti yabereye i Amsterdam mu 1904, basabwe kujya bigaragambya kuri iyi tariki kugira ngo bashyirirweho amasaha umunani y’akazi atarenga.

Iyi nama yabigize ihame ku mahuriro y’abakozi y’ibihugu byose ko tariki ya mbere Gicurasi, bagomba guhagarika akazi aho bishoboka bikaba bitanateza ingaruka ku bakozi.

Mu bihugu byinshi urwego rw’abakozi rwaharaniye ko tariki ya mbere Gicurasi yagirwa umunsi w’ikiruhuko bigerwaho, hakanibukwa abazize guharanira uburenganzira bw’abakozi mu myigaragambyo y’i Chicago.

Uwo munsi wakomeje kuba umunsi ukomeye mu bihugu nk’u Bushinwa, Koreya y’Amajyarugu, Cuba n’u Burusiya, aho hakorwa imihango ikomeye yo kuwizihiza muri ibyo bihugu.

Muri Leta Zunze Ubumwe za Amerika na Canada ho, uyu munsi wizihizwa byemewe mu kwezi kwa cyenda. Impamvu wizihizwa iyi tariki itandukanye n’inkomoko yawo igaturuka ko nyuma y’iyicwa ry’abigaragambyaga i Chicago, Perezida wa Leta zunze Ubumwe za Amerika, Grover Cleveland yatinye ko kwizihiza uyu munsi ku itariki nyiri izina byaba uburyo bwo gutuma hibukwa ubwicanyi bwabaye nk’aho bishwe na Leta, kuko bishwe na Polisi.

Umunsi mpuzamhanga w’umurimo wizihizwa byemewe n’amategeko tariki ya mbere Gicurasi buri mwaka mu bihugu birenga 80 harimo n’u Rwanda.

Mu Rwanda, hatangwa ikiruhuko ku bakozi, hakanatoranywa umukozi wakoze neza kurusha abandi muri uwo mwaka mu bigo bimwe na bimwe akabishimirwa

Mbere na mbere, ku munsi nk’uyu, isaha, umunsi, icyumweru, umwaka… ubu turibuka ku nshuro ya 28, nta magambo yo kuvuga tuba dufite; atari uko tudafite uburenganzira bwo kuvuga nk’uko bamwe bajya babivuga. Ba bandi bavuga ngo nta bwisanzure buri mu gihugu cyacu: Ibi ni umwanda. Ni ibintu bidasobanutse.

Ariko impamvu yo irasobanutse. Tekereza nibura ku buhamya tumaze kumva, uko abantu bahigwaga, amanywa n’ijoro, kubera abo bari bo, ndetse bamwe muri bo bakiri bo uyu munsi.

Tekereza kandi kuri bamwe muri twe twari dufite intwaro. Iyo twemera kwihorera, natwe tukica abari bishe abantu bacu. Mbere na mbere, twari kuba turi mu kuri iyo tubikora. Ariko ntitwabikoze, ahubwo twarabarinze.

Bamwe muri bo baracyariho uyu munsi, baracyaba mu mazu yabo, mu midugudu bari batuyemo. Abandi bari mu buyobozi, abandi bakora ubucuruzi. Kandi ni bamwe mu babigizemo uruhare, cyangwa bafite uko babyungukiyemo. Ntacyo twabatwaye.

Nyamara, hari abatinyuka kutuvugaho ibyo bashaka byose, cyangwa bakadukorera ibyo bakora byose baturwanya, na n’ubu. Ariko mureke mbabwire, turi igihugu gito, ariko turakomeye cyane mu butabera, kurusha ndetse bimwe muri ibi bihugu binini kandi bikomeye, ariko mu butabera ugasanga ari byo bito cyane.

Abo nta masomo bafite yo kwigisha uwo ari we wese, kuko bagize uruhare muri aya mateka yatumye abarenga miliyoni barimbuka. Ni bo ba nyirabayazana. Abanyarwanda bo icyo bakoze ni ugushyira mu bikorwa, bica bagenzi babo. Ni bo babaye intandaro y’ibyo byago n’ibibazo twagize. Ni nayo mpamvu bataduha amahoro. Baba bashaka guhisha urwo ruhare rwabo. Bahora bashaka guhisha uko guceceka bagize mu gihe amamiliyoni y’abantu hano mu Rwanda, bo bifuzaga ko babavugira, bari bakeneye ko ibyabaga bimenyekana, bifuzaga ko babatabara.

Amaherezo rero, inkuru isigara ni iy’ibyo basanzwe bivugira, ngo murabona Abanyawanda, abanyafurika basanzwe bicana. Ngo baricana hagati yabo, bityo ngo nta muntu uvugisha ukuri, ngo twese turi bamwe. Nyamara twese si ko tumeze. Ni na yo mpamvu tutishe abandi miliyoni imwe, hejuru ya miliyoni imwe twabuze yishwe n’abo bicanyi.

Bamwe muri abo bicanyi banakomeje gukingirwa ikibaba na bimwe muri ibyo bihugu byirirwa bivuga ubutabera, bitanga amasomo ku butabera. Reka tube turetse ubwo butabera twivugire ibindi.

Bavuga kuri demokarasi, bavuga n’ibintu byose bashaka. Uko mbizi, hariho uburyo butatu bw’imiyoborere ku isi: Uburyo bumwe ni ibyo bita demokarasi, ubundi ni ibyo bita kuyoboza igitugu, nyamara hagati aho, uburyo bwa gatatu batajya bavuga kandi bufite imbaraga, ni uburyarya. Ni ubwo buryo butatu.

Nta bantu b’ingenzi kuturusha babaho, nta bantu bafite ubuzima bufite akamaro kuruta ubwacu babaho. N’ubwo ubuzima bwacu bwangiritse bikabije, bwapfushijwe ubusa nk’uko ubu buhamya bwatanzwe n’uyu musore bwabigarutseho. Ibi byose ndabivuga ngo urubyiruko rwacu rubimenye. Yego, abavutse icyo gihe ubu bafite imyaka 28. Urwo rugendo rw’ubuzima barukuyemo amasomo ashingiye ku mateka yacu.

Amateka y’iki gihugu, igihugu usangamo abagabo n’abagore bafite ubutwari budasanzwe, wabita intwari niba ubishaka. Ariko njye iryo jambo sinkunda kurikoresha aha, n’icyo risobanura, kuko nta ntwari mu mateka mabi nk’aya.

Kuko iyo uvuze ubutwari aha, uba wibukije ibihe bibi cyane twarimo, ku buryo byasabaga intwari gukora ibyo bakoze, gukora ibikwiye, gukora ibyiza ngo bikize bo ubwabo, kandi ngo banarengere abandi muri ibyo bihe bibi cyane byariho.

Njya nibaza nti: Ahari icyiza si ukugira intwari, ahubwo ni ukutagera mu bihe by’amage bituma haboneka intwari byanze bikunze nk’ibyo twe twanyuzemo.

Dufashe urugero mu mateka yacu. Umuntu yakwitwa intwari ate mu gihe twabuze abantu barenga miliyoni, abantu benshi barishwe kurusha abakize cyangwa abo twashakaga gukiza? Ibi bisobanuye ko tutagakwiye kugira intwari. Kuko iyaba twaragize uburyo bwo kurema intwari; nibura byari kugenda neza.

Ikindi kibazo ngira kuri iri jambo ni uko ushobora no kwihimbira intwari. Ushobora guhitamo kubatiza umuntu runaka intwari, cyane cyane iyo uri igihangange. Ushobora kurema intwari ndetse n’ugerageje kuzamura impaka ukamucecekesha. Ni ibyo navugaga mvuga ko abakomeye bakomeye, ariko ari bo bato mu butabera.

Bavuga ubwisanzure, ariko bakanahimba inkuru zitari zo ku bantu, ku Rwanda, kuri Jenoside. Wanagerageza kubagisha impaka, ugerageza kubereka gihamya – ndetse banazi neza ko bafite ubushobozi bwo kubwira buri wese kutaguha umwanya wo gutanga ibitekerezo byawe, kwisobanura no kujya impaka. Nyamara aba ni bo usanga bashinja abandi kutagira ubwisanzure bwo gutanga ibitekerezo.

Ariko ibyo mvuga ntibyabaye kera. Oya, n’ubu biraba. Bashaka amazina yabo… bamwe mu bihangange bahimba inkuru zitari zo kuri twe, ku Banyarwanda, kuri Jenoside, ku mateka yacu, ndetse iyo umuntu ashatse kuvuga ko atari byo, ko bimeze bitya, ko ukuri ari uku; uzasanga bameze nk’abemeranyijwe ubwabo kutakumva, kandi mu nzira zose wari kunyuzamo ukuri n’igisubizo; kubera ko bafite ibyo bashaka kumva. Ibyo akaba ari byo byumvwa na buri wese.

Ariko ntuzibeshye kuri iki gihugu. Iki gihugu cyacu, n’ubwo ari gito, ba nyiracyo nti turi bato na mba.

Nk’uko twabikoze kera, tuyobowe n’ukuri n’icyiza, nk’uko tutigeze dukoresha uburyo twari dufite ngo twice abishe abacu

Murabizi, mushobora gutekereza, na ba bantu bashidikanya ku butabera bwacu. Ariko mu Rwanda; mu Itegeko Nshinga ryacu, mu mategeko atandukanye tugenderaho, hakuweho igihano cy’urupfu, igihano cyo kwica. Nyamara bimwe muri ibi bihugu bikomeye biracyamanika abantu cyangwa kubicisha amashanyarazi. Barabikora.

Mu by’ukuri, kuba twe twaratekereje tukanakuraho igihano cy’urupfu mu gihe twari dufite abantu benshi ubona banakwiye kumanikwa kubera ibibi bakoze; kuba ibyo bihugu bitabasha gushishoza ngo binarebe ayo mahitamo twakoze, binatuma batanabona ko u Rwanda ari igihugu gifite ubutabera buhamye. Turi igihugu kigendera ku mategeko kuko iyo tuba tutabyemera dutyo ntituba twarakoze ibyo twakoze.

Nta gahato twashyizweho. Ntihakagire umuntu ubabwira ibinyoma. Ibyo twabikoze ku bwacu. Ntabwo ari ukubera ko hari abadushyizeho igitutu. None se ni nde wari kudushyiraho igitutu adusaba kureka gukora ibyo bo bakora?

Noneho tunafite abantu twababariye bifitanye isano n’aya mateka. Byagenze bite? Twabyumvise mu buhamya, abantu babigizemo uruhare, banakomeza kubigiramo uruhare n’uyu munsi, bakanibagirwa ko mu by’ukuri twanabababariye.

Barababariwe rero. Baburanishijwe n’inkiko, bahamwa n’icyaha, bafungwa imyaka myinshi, ariko mbere yo kurangiza ibihano byabo turabababarira.

Ukagira utya ukumva ngo aba ni bo bantu bitwa ko bashaka kuzana demokarasi mu Rwanda. Ni urwenya gusa. Ababigerageza bibeshye aho babikorera. Turi mu gihugu kituzi, kizi amateka yacu. Turiyizi. Ibyo dushoboye n’ibitugoye turabizi, kandi dufite imbaraga zihagije zo kurwanirira iki gihugu n’abagituye.

Abo bantu bazenguruka hirya no hino bavuga ibitagira agaciro buri munsi, bagomba gufata akanya bakibuka ibintu nk’ibi tuvuga uyu munsi. Kandi mu by’ukuri na bo bibuke ko aya mateka yacu yatugize abandi bantu. Abana bacu, abuzukuru bacu, dufite inshingano zo kumenya neza ko babyumva, kandi ko bumva neza inshingano bafite mu kubungabunga iki gihugu n’abagituye.

Ariko tuzi byinshi, birimo no kumenya aho ubushobozi bwacu bugarukira. Nta bushobozi dufite bwo kubihagarika cyangwa kubibuza kubaho. Ariko dufite imbaraga zo guhangana na byo. Bitubaho buri munsi ariko bamwe muri twe biduha amahirwe yo kubibutsa ibi byose.

Sinarangiza ntashimiye abayobozi b’igihugu cyacu, abaturage b’igihugu cyacu, urubyiruko rukibonamo ko ari ibiremwamuntu ukurikije ibyababayeho. Ni ukuri ntangazwa cyane no kuba tugifite abantu nk’abo bagifite imbaraga zo kubaho ubuzima nk’ubwo ibiremwamuntu bikwiye kuba bibaho.

Ariko igikomeye cyane ni aya masomo akomeye kandi mabi adakwiye kutubera impfabusa. Mu myaka 28 ishize, buri mwaka uhise utuma turushaho gukomera no kuba abantu bazima. Kugira ngo tube abo twifuza kuba bo, nitwe dukwiye guhitamo, nta wundi ukwiye kuduhitiramo icyo twaba cyo cyangwa uko dukwiye kuba turi ho.

Mbere ya byose wowe ubivuga uravuga ibigaragara. Ibyo uvuga ni ibyigaragaza, ariko twe, hano turimo kuvuga ibindi.

Benshi murabizi ko hano hari abantu bitwaga inyenzi. Izina inyenzi ryitwaga itsinda ry’abantu. Ababicaga, babaga barimo kwica inyenzi. Ibi ni byo bavugaga kandi babivugiraga mu ruhame. Kuvuga ko ari Jenoside yakorewe Abatutsi, ni gute bitari byo? Wabigiraho ikibazo ute? Byagibwaho impaka bite? Kereka ubaye ufite ikindi kibazo.

Iki ni cyo giha icyuho aba bajenosideri batangira kuvuga ko baharanira demokarasi, abo bantu ngo baharanira demokarasi, bashaka kuyizana mu Rwanda, mu Rwanda rudafite demokarasi, rudaha abaturage umudendezo wo kuvuga ibyo batekereza, rudafite buri cyose gikwiye ikiremwamuntu.

Ariko ukora iki iyo umuntu agututse? Urabyakira, kuko ni byiza kutamusubiza. Urabyakira ubundi ugakora icyo wowe wumva ko gikwiriye. Isomo rero urubyiruko rwacu rugomba kwigira ku gihugu cyacu ni iri: Mureke dukore ibyo dukeneye gukora, tube abo dushaka kuba bo, ibindi ni urugamba. Kandi ni urugamba tugomba kurwana bya nyabyo.

Murakoze cyane.

Uvuze M23, bamwe bahita bumva Sultani Makenga abandi Bosco Ntaganda, abandi bagasubira inyuma kurushaho bakibuka Laurent Nkunda.

Kuva mu 2004, Gen Nkunda yivanye mu gisirikare cya DR Congo ajyana n'abasirikare be mu misozi ya Rutshuru ashinga umutwe wa CNDP wagiye ugaba ibitero ku ngabo za leta no ku mujyi wa Goma.

Impamvu zishingiye ku kurengera ubwoko no kurwanya indi mitwe y'inyeshyamba, nayo ishingiye ku moko, ni zimwe mu zatangwaga na Nkunda, n'abarwanyi be barimo Makenga na Ntaganda.

Uko ari batatu, babaye mu zahoze ari inyeshyamba za APR zafashe ubutegetsi mu Rwanda mu 1994, mbere y'uko bakomereza mu ntambara zo muri DR Congo mu mpera z'imyaka ya 1990.

Nkunda yaje gufatirwa mu Rwanda mu ntangiriro za 2009 aba ari naho afungirwa, maze CNDP ikuriwe na Ntaganda yumvikana na leta ya Kabila mu masezerano yo kuwa 23 Weruwe (Mars mu gifaransa) 2009.

Bosco Ntaganda, ubu ari mu rukiko mpuzamahanga mpanabyaha, Laurent Nkunda amakuru aheruka yemeza ko 'afungiye' mu Rwanda.

Nyuma y'agahenge k'imyaka ine, mu 2012 havutse umutwe wiyise M23 abarwanyi bawo bakuriwe na Ntaganda na Makenga, uvuga ko amasezerano ya leta na CNDP yo kuwa 23 'Mars' atubahirijwe.

IFATWA RYA GOMA/DRC

Mu kwa 11/2012: M23 yafashe umujyi wa Goma na Sake, inatangaza ko ikomereza Minova, Bukavu na Kisangani

Mu kwa 12/2012: Nyuma y'ibiganiro biyobowe na Uganda, M23 yarekuye umujyi wa Goma isubira mu birindiro byayo i Rutshuru, by'umwihariko ku misozi ya Chanzu na Runyoni

Mu kwa 02/2013: M23 yacitsemo ibice kubera kutumvikana ku buryo bashyize mu bikorwa ibyo biganiro na leta, ubushyamirane hagati yawo bwatumye Bosco Ntaganda ahungira i Kigali, Sultani Makenga yirukana Jean-Marie Runiga Lugerero wari perezida wayo asigara ari we mukuru wa M23

Mu kwa 05/2013: M23 yateye Goma nanone, ariko ingabo za leta zifatanyije n'iza Tanzania n'Afurika y'epfo zanesheje uyu mutwe intambara ikomereza hanze ya Goma
Mu kwa 11/2013: M23 yavanywe mu birindiro byayo bya nyuma ku misozi ya Chanzu na Runyoni mu ntambara yamamaye cyane muri Congo yari iyobowe na Col Mamadou Ndala.

Mu kwa 12/2013 i Nairobi: Ishami rya politiki rya M23 ryasinye amasezerano yo kurangiza intambara na leta ya Joseph Kabila
Igice kimwe cy'abahoze ari abarwanyi ba M23 kiri mu Rwanda aho cyajyanywe mu nkambi iri mu burasirazuba bw'igihugu
Igice cya Makenga cyahungiye muri Uganda mu nkambi ziri hafi, abari muri icyo gice bakomeje kuba hagati ya Uganda na DR Congo.
Ibyo bice byose bitegereje ishyirwa mu bikorwa ry'amasezerano y'i Nairobi

KUBERA IKI RUNYONI NA CHANZU?

Iyi ni imisozi iri mu gace kari hafi y'ibirunga, kegereye kandi umupaka w'u Rwanda n'uwa Uganda, inzobere mu bya gisirikare zihita ahantu h'ingenzi ku nyeshyamba.

Buhoro buhoro abarwanyi ba M23 bagiye bagaruka, bisuganya kandi binjiza muri bo abasore bakiri bato bugarijwe n'ubushomeri muri kariya karere.

Aka ni agace gatuwe n'abaturage bazi neza M23 kuko abarwanyi bayo bamwe bahavukiye, abandi bahafite imiryango kandi benshi muri bo bahabaye imyaka myinshi, ni agace bazi neza cyane kandi gashobora kuborohereza mu mirwano.

*******////*****