Evolution of Women's Rights in Rwanda
Rwanda has built a
reputation in the promotion of women’s rights in all angles of her daily
life as a country. Not only in our days but it is an accumulative process that started way back in pre-colonial Rwanda.
A woman has a big role in
the daily functioning of her family and the society at large. As my mom once
told me ‘’son for you to have a strong family you need first a strong woman you
will thank me later’’. She didn’t mean a physically strong woman but a woman
who is intelligent enough to speak up for herself and who knows what she wants
and works towards it.
Despite the setbacks
women encountered since ancient times, they stayed strong till today. Since ancient times, we had women who have been the icon of women’s rights.[1]
From the earliest Stone Age settlements, women likely acted as spiritual
mediums, laborers, caretakers, and links between kinship groups. These roles
evolved with the rise of the Nyiginya kingdom and neighboring polities, as
women became more visibly involved with agricultural, spiritual, and political
leadership. Women’s access to power arguably declined, however, with Rwanda’s
colonization by the Germans (1895–1916) and Belgians (1916–1895), and the
accompanying spread of Christianity. With the nation’s independence in 1962,
women continued to be marginalized. However, in the twenty-first century, women
have claimed new roles in an increasingly globalized society, as entrepreneurs,
teachers, health care professionals, and intellectuals.
While Rwanda boasts a
rich collection of oral traditions that speak to its people’s mythical origins,
its written historiography typically begins with the emergence of the Nyiginya
kingdom. Elite women’s status within the Nyiginya kingdom has been passingly
described as “complex and variable” and largely “derived from that of their
fathers, husbands, or sons,” though “age and personality were of considerable
importance as well.” Regarding gender norms, more generally, historians argue that “the occupations of men and women complemented each other,” with men performing
hard agricultural labor, building homes, and hunting, and women performing “all
domestic duties and agricultural activities,” from cleaning the home and
raising children to cultivating subsistence crops. Together, these statements
suggest that women’s social status was largely determined by their proximity to
powerful men and the labor they provided in support of their homes and families.
However, scholars have frequently overlooked women elites’ central role in
creating and running Nyiginya kingdom institutions and the potential for
non-elite Rwandan women to make meaningful contributions to their families and
communities beyond the home. The most prominent women historical figures in
Nyiginya historiography are the abagabekazi. Immediately before mwami’s
death, he would appoint one of his umwamikazi (“Queen”; abamikazi, pl.), to
rule alongside his chosen successor—typically her biological son—to ensure
continuity and power-sharing between the Abanyiginya and the umwamikazi’s clan.
While abami could, in theory, marry anyone they chose, most abamikazi came from
one of four ibibanda (matridynastic clans)—the Abega, Abakono, Abaha, and
Abagesera—whose power could rival that of the Abanyiginya clan. The
abagabekazi, however, had to come from one of the ibibanda. Once named
Umugabekazi, a queen mother exercised power “independent of that of the king
and in principle equal to his. [2]
In a society where kings,
among other elite men, were polygamous, there were many potential abagabekazi.
Eligible abamikazi had to balance their obligations to their clan, lineage, and
family with their own political ambitions, while competing to become their
mwami’s favorite wife. This status was achieved through winning their mwami’s
affection and their skill in managing their own court and royal household. An
umwamikazi’s ability to navigate court politics was also of critical
importance.
Once empowered, effective
abagabekazi could leave behind significant legacies of cultural and political
innovation. For example, Nyirarumaga, the adoptive umugabekazi to Mwami Ruganzu
Ndori of the 16th century, is remembered for her patronage of the arts and
having professionalized the ibisigo—orally transmitted poems recounting the
names, life histories, and heroic achievements of abami—by creating the Intebe
y’Abasizi (Council of Poets). Nyiramongi, however, preferred to influence the
kingdom through direct conflict with Mwami Rwogera throughout his reign, going
so far as to rally armies against anyone who opposed her, including Rugaju,
whom she eventually had executed. Beyond the abagabekazi, other woman at court
had the potential to exercise political power, typically as wives of court
nobles. These elite wives could judge disputes to help keep peace in the
kingdom, and often controlled herds of cattle and armies gifted to them by
their husbands as signs of affection and trust. For example, in the 1960s, anthropologist
Helen Codere documented the life history of Mukandori, a “great noblewoman” of
the Abanyiginya clan. She became the favorite wife of “K”—a high-ranking
courtier and chief—after she gave birth to his first son, and he imbued her
with great power. Mukandori recalled that wives of chiefs “gave away cows,
dismissed sous-chefs from office, and were really mistresses of everything.”
She described herself as “a powerful Queen in my royal preserves.
Rwandan historiography
demonstrates that women’s roles transformed under colonial rule, with new
opportunities opening up for some women—especially non-elites. However, other
forms of women’s leadership were curtailed as the monarchy’s power declined from
German and Belgian colonial interference. The historiography of this era has
focused on the contributions of Rwandan and European men, particularly
centering power struggles between and within colonial administrations, European
missionary organizations, and the Rwandan monarchy.
changes are perhaps most
clearly evidenced by Umugabekazi Kanjogera’s (r. 1895–1931) life, who was
instrumental to the Nyiginya kingdom’s transition to colonial rule. The
favorite wife of Mwami Rwabugiri (r. 1863–1895), Kanjogera was descended from a
powerful Abega lineage that had provided many abagabekazi. In the latter years
of Rwabugiri’s reign, he named his adopted son Rutarindwa his heir and
coregent. Rutarindwa’s mother—a daughter of the ill-fated Murorunkwere—had been
executed, so Rwabugiri appointed Kanjogera Rutarindwa’s umugabekazi. However,
she was ambitious and wanted to install her biological son, Musinga, as Mwami.
Thus, a year into Rutarindwa’s reign, Kanjogera and her brother, Kabare,
conspired to convince the court of Rutarindwa’s inadequacies. After first
exposing his naiveté by convincing him to launch an impossible military
campaign against the Belgians at Shangi, they orchestrated a coup at Rucunshu
that ended with Rutarindwa’s suicide. Kanjogera and Kabare then named Musinga
the “true mwami,” and executed Rutarindwa’s remaining supporters and lineage to
eliminate potential challengers. However, faced with substantial rebellions in
the southern and northeastern regions of the kingdom, Kanjogera was forced to
seek support from European powers, who were eager for new colonies. Recognizing
the brutality of Belgian rule from the atrocities they inflicted on Congolese
civilians, Kanjogera accepted German military advisors at court and the
establishment of Catholic missions, marking the start of Rwanda’s incorporation
into German East Africa. While the German colonizers negotiated their new
relationship with Musinga and his advisors, Kanjogera remained the real power
at court, often watching interactions from behind a screen and then making decisions
on the monarchy’s behalf.[3]
Apart from having an
influence in the administration, where their rights were demonstrated in having
political rights insured by themselves. Not only in administration women
demonstrated their rights in protecting their country, one famous story of Ndabaga,
in legends, she is a courageous woman who defied gender norms of the time to
save her father and became a revered warrior. Her story has inspired
generations of women to break barriers imposed by societal norms and to stand
in their power.[4]
Ndabaga, a woman of
extraordinary strength and resilience, defied the constraints of her time and became
an icon of feminist empowerment. It is said that Ndabaga was raised in the
1700s, an era of relentless conflict and war. Her father, like all healthy men
of the time, was required by law to serve in the king's army until old age, a
retirement granted only upon the arrival of a son to take his place. But Ndabaga
had no brothers, and thus, her father was scorned and destined to die on the
battlefield, his hopes of a peaceful retirement rendered impossible.
Watching her father's
fate unfold, Ndabaga yearned for a way to relieve her father's burden, but the societal
norms of the time offered no course of action for a daughter. The battlefield
was a realm reserved for boys and men, who were believed to be the only gender
with the physical strength and skills needed to be a warrior. Undeterred by
these limitations, Ndabaga embarked on a daring mission to redeem her father's
fate.
Disguised as a boy, she
underwent intense training in traditionally male activities. She fearlessly
mastered marksmanship, leaped over fences, tended to livestock, and slaughtered
animals. She learned to wield a spear and a bow and arrow, and soon, she was
outperforming the boys in her village.
To secure her place in
the king's army, Ndabaga disguised herself as a man, binding her breasts and flattening
her chest. Presenting herself before the king, she demonstrated her warrior
skills. Impressed by her abilities, the king permitted her father to retire and
return to his family, allowing Ndabaga to rise in the ranks of his service. Finally,
Ndabaga stood before her father in the king’s palace, recounting her remarkable
journey and declaring her intention to represent him there. Her extraordinary
skills as a warrior left even the king in awe. When whispers and rumors about
her gender began to circulate, Ndabaga fearlessly confessed her true identity.
She explained that her actions were driven by her desire to rescue her father
and remove the shame cast upon her family. To everyone's surprise, the king's
admiration for Ndabaga only grew, leading him to choose her as his wife. Inspired
by her exceptional actions, he issued a decree for everyone at the palace to
return to their families. Ndabaga's story, whether regarded as a fable or not,
continues to captivate audiences. Many girls and women draw strength and
empowerment from her journey, and her legacy lives on through initiatives that
empower women and promote gender equality.
Ndabaga's tale serves as
a testament to the power of women in breaking barriers and reshaping societies.
It reminds us that women possess immeasurable strength, intelligence, and
courage. In Ndabaga's story, we also find a blueprint for a future in which
worth and opportunities are not determined by gender. It calls upon us to
uplift and support one another, amplifying the voices of women in all spheres
of life. By championing gender equality, we create a brighter and more
inclusive world for future generations.[5]
Women’s rights as other
human rights were not defended by men only, Rwanda has no tradition of female
conscription but during the conflict that tore it apart in the past decades,
hundreds of women voluntarily took up arms alongside men to assume military
responsibilities and fight for the liberation of the country.[6]
Some women took part in the 1994 genocide against Tutsi one[7]
of the worst references people give on Rwanda in terms of human rights
violations. In the book Rwanda - Not So Innocent: When Women Become Killers. In
this brief outline of a 255-page book written and published by African Rights
in August 1995, it examines women's active participation in the 1994 genocide
and murder of political opponents in Rwanda. A substantial number of women, and
even girls, were involved in the slaughter in countless ways, inflicting
extraordinary cruelty on other women, as well as children and men. Women of
every social category took part in the killings. Government ministers, civil
servants, local government administrators, journalists, doctors, nurses,
academics, school teachers and inspectors, students, housewives, domestic
servants, traders, nuns, the staff of local NGOs, and employees of international
agencies were involved in the slaughter. But the burden of responsibility lies
with the educated women who took part: they used their education, experience, and standing in the community to urge less fortunate women to commit genocide. The
extent to which women were involved in the killings is unprecedented anywhere
in the world. This is not accidental. The architects of the holocaust sought to
implicate as much of the population as possible, including women and even
children. They set out to create a nation of extremists bound together by the
blood of genocide. If everyone was involved, directly or indirectly, there
would be no one to point an accusing finger.
Not all women
participated of course, and neither did all men. Many women, as well as many
men, refused to kill and took risks to save the people they knew, as well as
many they did not know. But thousands of women contributed to the murder of
their neighbors, colleagues, friends, and even relatives, as well as
strangers.
Several educated
women - including political activists, civil servants, journalists, and staff of the NG0s - were known as extremists long before April 1994. Others succumbed, like
men, because of fear and pressure, or because of the deeply ingrained habit in
Rwanda of obeying official orders. Many were motivated by greed; they believed
the promises of politicians, ideologues, journalists, and local government
officials that those who were killed would receive material rewards, particularly
that they would be able to inherit the land of Tutsis. They were also
encouraged to loot the possessions of people driven out of their homes.
Some women were killed with
their own hands. On the hilltop of Kabuye, commune Ndora in Butare, a pregnant
former gendarme shot at thousands of unarmed people and threw grenades at them.
One elderly grandmother in Gitarama is accused of murdering dozens of Tutsi
baby boys.
Women and girls in their
teens joined the crowds that surrounded churches, hospitals, and other places of
refuge. Wielding machetes and nail-studded clubs, they excelled as
"cheerleaders" of the genocide, ululating the killers into action.
They entered churches, schools, football stadiums, and hospitals to finish off
the wounded, hacking women, children, and even men to death. Some women have
been accused of killing or betraying their own husbands and children. Above
all, women and girls stripped the dead - and the barely living - stealing their
jewelry, money, and clothes.[8]
Apart from liberating
their country, I believe that the other reason that pushed some women to join
the struggle to liberate Rwanda was to restore the rights other women took from
their fellow women.
Women’s rights in Rwanda kept it’s evolution till today through some iconic women. I’m gonna[9]
mention two of them the first one is Marie Immaculée Ingabire a Rwandan
feminist and human rights activist, a dedicated gender and social justice
advocate who has spent all her career in advancing women's rights in Rwanda and
in the Region. She has led Rwandan delegations and represented Rwandans in
different high-level forums and movements such as the Fourth World Conference on
Women 1995 in Beijing and the International Conference on the Great Lakes
Region, where she was the chairperson of the Regional Women Forum. She has been
at the forefront of establishing many women lead organizations such as PROFEMME
TWESE HAMWE, HAGURUKA, and Rwanda Women Network and is currently the chairperson
of the Rwandan National chapter of Transparency International where she is
working in the prevention and reporting corruption.[10]
The second one is H.E.
Jeannette Kagame a devoted First Lady, mother, and advocate for the uplifting of
vulnerable communities in Rwanda. In her years as First Lady, H.E. Jeannette
Kagame has invested in personifying the professional merit, strong family
values, and social grace an empowered woman should aim for.[11]
Through her organization Imbuto Organization she promoted the education rights
for women and girls among other issues her organization worked on. Her work
contributed big time to the evolution of women’s rights in Rwanda.
The third and final one
of the women who contributed big time to the evolution of women’s rights in
Rwanda is Louise Mushikiwabo the general secretary of the Francophonie. Elected
by the Heads of State and French-speaking government meeting in Yerevan (Armenia)
on October 11 and 12, 2018, she took her functions at the beginning of January
2019. Former Minister of Foreign Affairs, Cooperation, and the East African
Community of the Republic of Rwanda, she was previously Minister of Information
from the Government of Rwanda. Louise Mushikiwabo likes to describe herself as
a citizen of the world, deeply African, and from a village called
"Rwanda".[12]
The evolution of Women's
Rights in Rwanda can be viewed in the context of struggle, self-determination, and self-sacrifice among others. Today we speak of women being majority in
different angles of our country’s life with well-researched numbers in
percentages but all of that was a result of a long history of the evolution of
Women's Rights in Rwanda. As we know rights are not always given on a silver
plate, it even took self-sacrifice to reach the level of women’s rights, we
have in Rwanda. Women’s rights should
not be taken for granted.
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