Foundations of Rwandan ethics and Morality

1. ETHICS AND RWANDAN CULTURE
Veneranda Uwamariya (MSc)

2. CHAPTER 1: INTRODUCTION TO ETHICS AND ETHICS IN
BUSINESS
• This time, we now find ourselves in a world situation that
has been produced by a network of events, people,
decisions which were connected to each other in time
and space and which mark the present day world. In the
past and today too, it has been fashionable to consider
the ethics of these situations; this is because the human
being has always had the tendency to wonder about the
moral value of this actions and to ask himself is this act
right or wrong?

3. • People often ask questions about, and make claims
about, good ways to live and right ways to act. What
exactly do these claims mean? How, if at all, can we
reasonably settle disputes about what way of life is best,
and what action is right?

4.  Why Ethics?
• Daily life, with its ups and downs, with the good and the bad, offers a
challenge to a man, that of doing well and avoiding evil in his daily
activities and business. At the same time, as history and experience
show, this is not easy. Daily life and the history of the world contain a
series of contrasting situations: great scientific and technological
advances co-exist with serious forms of social and economic
injustice; there are huge capitalist empires, along with whole nations
still living under the effects of underdevelopment and political
corruption. These contrasting situations reveal the need for a radical
personal and social conversation, capable of introducing justice,
solidarity, honesty, transparency and sincerity into our world.

5. Definitions
• The word ‘ethics’ comes from the Greek word ‘ethos’,
meaning custom or behaviour. The concept of ethics was
originally proposed by the Greek philosopher Aristotle for the
discussion of philosophical questions relating to daily life: the
‘ethike theoria’ deals with the study of, and gives criteria for
the evaluation of human behaviour. Since then, ethics has
become one of the major topics in Western philosophy when
debating social and individual values, their relationship and
their hierarchy in society.

6. • What are ethics? What is morality? How can one behave in a
moral manner? These are among the most difficult and most
interesting questions, which face people of any age.

7. • Ethics:
- Human conduct
- Is about the principles of right and wrong accepted by
individuals or social groups
- A code of behavior considered morally correct
- Code of moral principles that guide the action of people
and groups
- Ethical behavior is doing what is morally right

8.  Ethics (also known as moral philosophy) is a branch of
philosophy that addresses questions
• about morality that is, concepts such as good and bad, noble and
the ignoble, right and wrong, justice, and virtue fair and un fair.
• The name Ethics is derived from the Greek word “Ethos” which
means a “characteristic way of acting.” Now the characteristic mark
of human conduct is found in the free and deliberate use of the will:
in a word, this characteristic is found in acts. The Latin word “Mos”
(stem: Mor) is equivalent of the Greek ethos. Hence, we understand
why Ethics is sometimes called “moral Science or moral philosophy.”
–What is good? What is evil? How should I behave and why? How
should I balance my needs against the needs of others?

9. Ethics is the practical science of the morality of
human conduct.
a) Ethics is a science. A science is a relatively complete
and systematically arranged
 Body of connected data together with the causes or
reasons by which these data are known to be true.
Ethics squares with this definition, for it is a complete
and systematically arranged body of data which relate
to the morality of human conduct; and it presents the
reasons which show these data to be true.

10. • b) Ethics is a practical science. If the data of a
science directly imply rules or directions for thought or
action, the science is called practical. If the data of a
science enrich the mind without directly implying rules or
directions, the science is called speculative. A
speculative science presents truths that are to be known;
a practical science presents truths that are to be acted
upon. Ethics is therefore a practical science since it
presents data which directly imply and indicate directions
for human conduct.

11. • c) Ethics is a science of human conduct. By human conduct
we mean only human activity as is deliberate and free. A
deliberate and free act, an act performed with consent and
motive, an act determined. (i.e. chosen and given existence)
by the free will, is called human act. Acts performed by
human beings without the exercise of free choice are called
acts of man – they are not human acts in the technical sense
of that expression which is here employed. Ethics treats of
human acts; human acts make human conduct: Ethics is
therefore a science of human conduct.

12. d) Ethics is the science of morality of human conduct.
Human conduct is free, knowing, deliberate human
activity. Such activity is either in agreement or
disagreement with the dictates of reason. Now the
relation (agreement or disagreement) of human
activity with the dictates of reason is called morality.
Ethics studies human activity to determine what it
must be to stand in harmony with the dictates of
reason. Hence, Ethics deals with the morality of human
conduct.

13. Ethics and Morality
What is the definition of morality?
• Morality is the quality of being in accordance with
standards of right or good conduct or a system of
ideas that fall into those same categories.
• Ethics is then, the discipline that examines one’
moral standards or the moral standards of society.

14. • Morality and Our Behavior
• Morality describe the principles that govern our behavior.
Without these principles in place, societies cannot survive
for long. Behavior is external that is the response one
makes with interaction with others.
• The behaviors reflect the character of the individual. The
character is within and hence core being of an individual
whereas behavior is external. People have different shads
of characters weak to strong levels.

15. • Morality and Our Conscience
• Morality impact our everyday decisions, and those choices are
directed by our conscience. The conscience is the part of you
that judges the morality of your own actions and make you feel
guilt about bad things that you have done or things you feel
responsible for. Again, we must decide for ourselves where the
conscience originates. Many people hold to the idea that the
conscience is a matter of our hearts, that concepts of right,
wrong, and fairness are "programmed" in each of us. What we
call our conscience would be based on learned behavior.

16. Source of ethics
• The six primary sources of ethics are:
1. Genetic inheritance
2. Religion
3. The legal systems
4. Philosophical systems
5. Code of conduct
6. Cultural experience

17. • Genetic Inheritance: The quality of goodness is the product of
genetic traits strengthened over time by the evolutionary process.
All people inherit lot of traits from our forefather. Many of the basic
qualities like, courage, cooperation, goodness, sympathy,
generosity, come to a man from inheritance and strengthen in
evolutionary process.
• Religion: Religion provides ethical principles and standards to
all humans. In all religions the great religious leaders have
emphasized basic ethical commands of good and peaceful life of
human being. Religious morality is clearly a primary focus in
shaping our societal ethics (through a rule exemplified by the golden
rule and the Ten Commandments)

18. • The legal System: The law serves to educate us about the
ethical course in life. The law does not, and most would agree,
should not be treated as a vehicle for expressing all of society’s
ethical preferences.
• The Philosophical System: The philosophical bases of the
society we live in add to the thinking and decision making
process. The quality of pleasure to be delivered from an act was the
essential measure of its goodness as per the epicureans (persons
who enjoy food and drink of a high quality). In brief philosophies
have been instrumental in our society’s moral development

19. • Code of conduct: The codes of conduct that are detailed
in the following are sources of ethics.
a. Company codes: Each company draws its own ethical
codes. What is right and what is proper? Where to draw
the line? What is misconduct in company are detailed?
b. Company operating policies: How company operates
their codes or rule book has important contribution.
c. Codes of ethics: Each company has its own written or
unwritten ethical practices.

20. • Cultural Experience: Customs, beliefs and
standards that are transmitted from
generation to generation act as guide lines for
appropriate conduct. Individual values are
shaped by the norms of the society where we
grow and live in

21. Nature and Objective of Ethics
 Nature of Ethics:
• Ethics deals with human beings only. It is only human
beings who have the freedom of choice and decision
making.
• Ethics is a normative science as it judges the value of the
facts in terms of an idea; concerned with judgments of
“what ought to be” but not with factual judgments. Only
human being does the question of ethics, values and moral
conduct.

22.  Objectives of Ethics:
• The objectives of ethics are to evaluate the human behavior
and calling up on the moral standards. The ethical standards
prescribe how to act morally in specified situation. The
objectives of business ethics are summarized below:
- Study of human behavior; making evaluative assessment about
them as moral or immoral(a diagnostic goal)
- Establishing moral standards and norms of behavior
- Making judgment upon human behavior based on these
standards and norms
- Prescribing moral behavior and making recommendations
about how to behave or vice versa (therapeutic goal)
- Expressing an opinion or attitude about human conduct in
general

23. Ethics in Relation with other fields of Knowledge
• As Ethics is a science which transmits body of
knowledge it also relates to other sciences and fields
of knowledge that study the real world. In particular,
Ethics deals with human behavior and for that reason
it relates in special way to the fields of knowledge
which also study human activity such as psychology,
sociology, law, and economics and sciences

24. Ethics in information technology
• Information technology is the science and activities of using
computer and other electronic equipments. The computer is an
electronic machine which is used for storing, organizing, and find
information, do calculations and control other machines.
• The most important breakthrough (an important discovery or event
that helps to improve situation or provide an answer to a problem) of
20th Century has been internet and it has transformed the world into
“a global information village”. It has helped to expand business and
created a sleepless global market. Undoubtedly the computers and
• IT have brought benefits and convenience to individuals,
organizations, and the society at large.

25. • Since stone- age (the earlier period in human history when
people made tools and weapon only out of stone) it is found
that the good things and tools developed for ethical use have
also misused. Similarly the knowledge of IT is also being
unethically used to harm the society. While good people are
using IT for finding better alternatives which can improve the
quality of human life, bad people are using it for harming
individuals, cheating others of their earned money, subverting
and defrauding the business and to hide their crimes. These
criminal activities in the virtual cyberspace are called
cybercrimes.

26. • The menace of cybercrimes is threatening the existence of certain
organizations and governments. Such crimes should be stopped if
society has to make a good use of IT.
• Unfortunately, some people are unaware of the adverse (harmful) effects
of the cybercrimes. Cybercrime can be described as harmful, illegal,
dangerous activities commuted by using computer or against a
computer network or information on the computer. This is fairly accepted
definition of cybercrime.
• Cybercrimes can be put in two categories:
- Spreading computer viruses
- Theft, fraud, forgery, piracy, pornography, gambling, money laundering,
terrorism etc.
Law needs to be strengthened and the enforcement officials need training
to handle such cases.

27. Ethics and Law
• Both Ethics and Law are normative sciences that deals with issues
related to human conduct and duty, however they are different.
• Law studies positive law established by men through the force of
tradition and customs, or through legislation; it deals with external
deeds and facts that can be legally organised, required by law, etc.
Whereas, Ethics studies the natural moral norms which are written
in the very nature (way of being) of people, things, the world; man
does not invent these norms, rather, he discovers them.
• Ethics studies also internal acts of the will which can be required by
one’s own conscience and not by any external law.

28. • For example, there is no law established that requires
people to support their parents in old age however,
natural moral law as it presents itself to one’s conscience
indicates the child’s duty towards his or her parents in
their old age, as the child has received life, care and
education from them. Law is a form of normative
knowledge that regulates men’s rights and duties if it
does so in way that respects true justice. Law can help in
ensuring that men’s social behavior is ethically correct.

29. • Although both sciences regulate human conduct,
Ethics is the most important because it judges the
morality of a man’s actions not only according to
the absolute truth about good and evil. Hence
ethic is in the position to judge legal norms and
their normality in term of absolute justice,
goodness, and truth; whereas; Law only judges
external conduct in relation with positive law.

30. • So Ethics is a broader field of knowledge as it refers
not only to the norms and regulations promulgated
by certain institutions, but rather to all external
conduct (not only that regulated by law) and not only
in its relation to current legislation. Not everything
can be governed by law in a given society as it would
be impossible to force and regulate for all possible
human acts Whereas Ethics can and does concern
itself with all human actions be they good or bad.

31. Ethics in sciences
• As research and technology are changing society and
the way we live, scientists can no longer claim that
science is neutral but must consider the ethical and
social aspects of their work
• As scientific progress becomes increasingly fundamental
to society, it is constantly challenging if not completely
clashing with long-held beliefs concerning our ethical
values.

32. • It is, therefore, necessary to conduct ethical discussions
in order to adapt the use of scientific knowledge—
namely new forms of technology—to a general context
that is in agreement with the basic principles of our
civilisation. Scientists should be concerned about the
use of scientific knowledge and they should address the
ensuing ethical questions, both in general terms and in
terms of their own work.

33. • We live in a world in which scientific
knowledge and new technologies
continuously challenge our values. We all
have to live our daily lives and make
decisions based on the fundamental
values of human dignity embedded in our
civilisation. Scientists are no exception.

34. Principles of a Happy Life

40. CHAPTER 2: RWANDAN CULTURAL VALUES IN NATIONAL
DEVELOPMENT
• After the 1994 genocide committed against Tutsi, the
government of Rwanda found that it is necessary to use
Rwandan culture in rebuilding the nation so that people
can live in harmony which in turn leads to sustainable
development. In order to achieve this objective,
Rwandans should understand that they have capabilities
and confidence which can enable them to solve the
problems they encounter in their everyday life.

41. • It is important to come back to the Rwandan culture and seek
from it values that contributed to the building of nation.
Before colonialism, Rwanda was a well-organised country
where people lived in harmony with one another and were
proud of being Rwandans. Rwandans had their own cultural
values which guided their behaviours and contributed to the
promotion of social welfare, social coexistence, unity and
patriotism.

42. • RWANDAN CULTURAL VALUES
• Rwandan cultural values can be defined as “good
and ethical traditional practices that all Rwandans
have to follow in order to promote interpersonal respect
and good and peaceful coexistence, strengthen their
unity, and build dignity and confidence.
• Values can be defined as broad guidelines on which
the Rwandan society can be founded. They are
composed of complex philosophical ideas and
behaviours which reflect a person’s way of life that
reveals his personality and gives him dignity as a person
in his family or community.

43. • Values direct every person towards doing the right thing as
well as deterring him from evil. Values concern people of
different categories regardless of age, sex and they put
everyone in his or her right place in the wider family of the
Rwandan society.
• Rwandan cultural values are analysed and classified into five
categories, namely those that promote social relations and
social coexistence; good governance and patriotism; work
and development; gender and equality, as well as; the
influence of foreign culture related to Rwandan cultural values

44. • The values that promote social relations and social
coexistence include beliefs, dignity, unity and nobility. The
values affiliated to dignity are self-respect, self-
empowerment, self- confidence, politeness and personal care,
whereas those related to unity are Rwandanness, covenant,
conviviality, sharing of the first fruits of a harvest, solidarity,
use of the Kinyarwanda language, love, satisfaction and
tolerance. The values related to nobility are humility, seeking
and giving advice, respecting contracts / agreements,
honesty, thankfulness, integrity, perseverance, flexibility,
carefulness and impartiality

45. • It is also important to talk about the values that promote
good governance and patriotism. The values related to the
good service delivery include fulfilling responsibility,
transparency, rapid service delivery, good customer care,
participation of citizens in national development as well as
good time management. Those that promote justice: are
fighting against injustice, prudence, fighting against
corruption, truthfulness and respecting laws. The values
that promote patriotism are patriotic citizenship,
devotion or commitment, good management of public
properties, protection of national security, bravery and
avoiding discrimination

46. • Moreover, there are values that promote work and
development. Those that promote work are: having
knowledge and skills, having zeal and interest,
working towards a target, the quality of work,
cooperation, time management, creativity,
innovation and celebrating achievement. The values
related to productivity include striving for progress
and development, good management of resources,
saving, self-competence and entrepreneurship.

47. • To achieve the principle of gender equity and
equality, the following values should be taken
into consideration. First, the love and its related
values such as togetherness, giving advice,
mutual respect, being welcoming, honesty and
tolerance. Second, gender equality and its related
values such as .equal opportunities and
treatment, self-confidence and avoiding
discrimination based on gender.

48. • To achieve the principle of gender equity and equality,
the following values should be taken into
consideration. First, the love and its related values such
as togetherness, giving advice, mutual respect, being
welcoming, honesty and tolerance. Second, gender
equality and its related values such as .equal
opportunities and treatment, self-confidence and
avoiding discrimination based on gender.

49. • Values from foreign culture, the use of technology,
dressing, international languages and the use of money
are some of the foreign values that have impact on Rwandan
culture.
• After analyzing Rwandan cultural values, it’s very important to
point out shameful behaviours and negative attitudes that
every Rwandan should avoid. There are bad behaviours
and negative attitudes that undermine human dignity. They
include misconduct, lack of self- confidence, greediness, lack
of mutual respect, vainglory, sense of superiority, vanity,
dirtiness.

50. Strategies of disseminating/ spreading values
• Parents, extended family, peer groups and general mass
mobilisation play a significant role.
• Publicity and confirmation of values, making instructional
materials, training trainers of Intore, using mass
media, setting values in the curriculum, using
religious Institutions, poets and artists, using slogan and
mission statements at all levels, explaining values in
different meetings, writing values on road signs or other
places and using them in greetings

51. • In conclusion, Respecting Rwandan cultural values helps
us to be proud of being Rwandans which in turn leads to
sustainable development of the country as well as the
development of people in various domains, such as
social welfare, social coexistence, unity, good
governance, patriotism and the love of work. The
Rwandan people should understand that they have their
own capabilities and therefore, they should have self-
confidence without expecting foreigners to help them.

52. Character and Reputation
Character is not the same thing as reputation.
Character is what you are. Reputation is what
people say you are.”Josephson, 2002

53. The Six Pillars of Character
(Source: Josephson, Making Ethical Decisions)
• Trustworthiness
– Honesty
– Truthfulness
– Sincerity
– Candor/Frankness
– Integrity
– Reliability/Ability to be trusted

54. The Six Pillars of Character
(Source: Josephson, Making Ethical Decisions)
• Respect
– Civility, courtesy, and politeness
– Dignity and autonomy
– Tolerance and acceptance
• Responsibility
– Accountability
– Pursuit of Excellence
– Self Restraint
• Fairness
• Caring
• Citizenship

55. Some guides to determine
if an action is ethical
1. The Golden Rule, “you act in a way that you
would expect others to act toward you”
2. The Professional Ethic, “You take only those
actions that would be viewed as proper by an
objective panel of your professional peers”
3. Kant’s Categorical Imperative, “Ask yourself,
“What if everyone behaved this way?”

56. 4. Child on Your Shoulder, “Would you proudly make
the same decision if your young child were
witnessing your choice?”
5. TV Test, Could you explain and justify your actions to
general television audience?”
6. The Des Moines Register Test, “Would you like your
friends and neighbors to read about this?”

57. Seven Steps to Better Decisions
1. Stop and think
2. Clarify goals
3. Determine Facts
4. Develop options
5. Consider consequences
6. Choose
7. Monitor and modify

58. What happens when there is not adherence to a code
of ethics?
• People begin to “cut corners”
– Most unethical and illegal activities start small
• Rationale or justifications often include,
everyone else is doing it.
• Erosion in ethics brings about greater
regulation because trust has been violated
• Rules, regulations and laws reflect the
formalization of ethics.

59. Erosion in Ethics=Distrustful Culture
• Where people no longer trust each other
• Where extreme individualism is primary
• Where people no longer know each other
• With diminished respect, trust and
cooperation, there are calls for regulations to
monitor or regulate behaviors/actions.

60. CHAPTER THREE: RWANDAN CULTURE AND EDUCATION OF
THE PRE-COLONIAL, COLONIAL AND POST COLONIAL PERIOD
• Precolonial period
• In pre-colonial times, young Rwandans received their education largely at
the family level. Training in other different cultural components was
received through a traditional system known as Itorero: students attended
cultural schools where they would learn language, patriotism, social
relations, sports, dancing, songs and defence. This system was created so
that young people could grow up with an understanding of and
commitment to their culture. Students also discussed Rwandan cultural
values and the tradition of Itorero provided formative training for future
leaders.

61.  Colonial period
• During colonial times, Itorero gradually disappeared
because its core values did not align with the principles
of colonisation. In 1924, the colonial administration
prohibited Itorero and introduced western-style schools.
The new schools were managed by missionaries who
used them to evangelise and train future administrators
of the colonial power. Education in Rwanda during this
period was marked by a conflict between traditional
values and colonial knowledge.

62.  Post colonial period
• After the country gained independence, administrative structures were
put in place to build a non-traditional, modern, western-style
education system. The “Ministère de l’Éducation Nationale” (Ministry
of National Education) which was created in 1961 was entrusted with
the enactment of diverse laws and reforms. The new education system
was characterized by discriminatory practices including a quota system
based on ethnicity as well as regional criteria that were used to limit
access to education for the Tutsi ethnic minority. Major regulatory
changes to the sector took place in 1979 and 1981 but none of the
discriminatory policies of the post-colonial era were questioned.

63. Post genocide period
• The 1994 Genocide against the Tutsi left virtually all institutions
destroyed and the education sector was no exception. An emergency
policy focused on rebuilding the education system and the government
mobilised resources to reopen primary schools with the assistance of
development and non-government partners. Education was prioritised
by the newly formed government of national unity. Government
leaders believed that formal education could help teach younger
generations the values that were lost during the country’s recent
history. Education was also prioritised because of its crucial role in the
socio-economic development of the country.

64. • Post-genocide education policy promoted national unity and
reconciliation, prioritised equal access and encouraged a
culture of inclusion and mutual respect. This led to a drastic
shift in the way educational institutions were structured. The
first major change was outlawing the institutionalisation of
ethnic affiliation. The ethnic classification of teachers and
students was stopped as a way to move away from the
divisionist and discriminatory policies of the past. This shift
signaled that schools and universities would now be used also
as a mechanism for peace building and reconstructing the
country.

65. • The new government continued its prioritisation of education
as an active agent for socio-economic development and
focused on improving the quality and access to education at
all levels. In 2003, the government introduced the most
significant change to the education sector in a generation with
the Nine Years of Basic Education program. This policy
provides nine years of free and compulsory education and has
led to an increase in enrolment over time. Today the most
significant challenges facing the sector are quality of
education and a mismatch between what is being taught and
labour market needs.

66. History of Rwanda
• Rwanda ranks among the 9 poorest countries in the world. It
is a landlocked country, located at some 2,000 km from the
Atlantic Ocean and at about 1,200 km from the Indian Ocean.
Its surface is 26,338 sq. km of which 11% are covered with
lakes and marshes, 6% with natural forests. The population is
8,128,553 inhabitants of whom 52.3% are women and 34% of
the households are headed by women and the annual growth
rate is 2.9%.

67. • Prior to the coming of colonialists and white missionaries
towards the end of the 19 century, the Rwandan society was
organized as a monarchy ruled by a supreme king or Umwami
and the society had its own institutions and culture which
united people of different social categories, Hutu, Tutsi and
Twa to live in harmony. The king who was identified as the
cordon of cohesion performed the social functions and was
considered as Umwami wa rubanda meaning the “King of the
people”.

68. • The monarch was considered as the owner of all lands,
cows, supreme chief of armies, the king stood as
guarantor for land fertility. The monarch emerged from a
consensus between the different social groups. He was
above the social groups because he represented the
nation in which all Rwandans recognised themselves“
Umwami nta bwoko yagiraga, yari Umwami wa Rubanda
rwose” meaning the king did not belong to any distinct
social group, he was a king of all Banyarwanda”

69. • They had one common language Kinyarwanda, one culture
with values that promoted harmony, stability and peace. This
is illustrated by the fact that there is no history of killings and
genocide between the social groups of Banyarwanda. Values
such as patriotism, integrity, heroism, excellence, protection
of those in need and who seek protection from imminent
danger, preservation of life and certain taboos like killing
children and women were inscribed in the Rwandan culture.
All these cultural values were eroded with the advent of
western culture, colonial rule and the policies of post
independence regimes.

70. • The revolution of 1959 and the subsequent violence resulting
in the killings of Batutsi and forcing thousands of others into
exile set a precedent for eventual conflicts.
• When Rwanda got her independence in 1962, it was a
country that was characterised by deep divisions as a result of
the Belgian colonial legacy of divide and rule and
marginalizing women in the social, economic and political
fields. Girls’ education was introduced 40 years later, cash
crops production was in the hands of men, formal and
salaried employment was almost exclusively for men and the
obligation of paying taxes laid squarely on men. These
examples deepened further the marginalization of women’s
status in terms of power structure, where women’s
subordination became more institutionalized.

71. • The post independence regimes pursued policies of discrimination
in the context of the system of registration of persons in terms of
ethnicity. Civic education and the education system, and
employment denied the right of access or lack of it to some
members of the Rwandan community and this deepened further the
problems related to discrimination. This further deepened the
cleavages and divisions that created the conditions for the genocide
to be executed. Furthermore, since the beginning of the post –
independence era in Rwanda, violence quickly became the
backdrop for the country’s social and political life.

72. • Most of the people who died, who never returned to Rwanda
after fleeing, or who were imprisoned on charges of genocide
were men. Thus, many war widows and other single women
survived to care for families alone, to take in orphans, and to
assume duties traditionally carried out in patriarchal Rwanda
by men. The 1994 genocide and events after have had
tremendous effects whose ramifications are felt in the country
and outside its borders.

73. • The uniqueness of the Rwandan genocide unlike the
genocides of Jews or Armenians was planned and
executed by the Rwandan people against their fellow
citizens, the main actors being the political, military and
religious elite. Traditionally women as a social category
generally did not go into active service in war or did they
participate in any form of war instead they were the most
credible agents of peace, supporters and nurturers of
life.

74. • In the Rwandan genocide, some women played an active role
in planning and executing the genocide and as a result, some
children got involved in the killing of fellow children, raping
women, women killing their own children and husbands, men
killing their own and children and relatives. Despite the above
tragic unprecedented destruction of lives, values of humanity,
and property, the government of Rwanda has in the last ten
years embarked upon a determined path of social
transformation aimed at reversing the negative trends
highlighted above and rebuilding a united, reconciled and
peaceful Rwanda.

75. INDANGA GACIRO NA KIRAZIRA BY’UMUCO
NYARWANDA
 Indangagaciro z’umuco nyarwanda zari iki?
• Indangagaciro z’umuco nyarwanda zari imigenzo myiza
y’imbonezabupfura abanyarwanda bose bari bahuriyeho
kandi bagombaga kubahiriza kugira ngo babashe
kubahana, kubana neza, gusobeka ubumwe, kubana mu
mahoro no kugira ishema, ishyaka, icyubahiro n’igitinyiro

76. • Kugira ngo Abanyarwanda bagire Indangagaciro basangiye kandi
banagire uburyo bunoze bwo kuzitoza abato. Bari barashyizeho
irerero (Itorero) ribatoza, hanashyirwaho umurongo wo kurinda izo
Ndangagaciro, uwo murongo warindaga witwaga n’Indangagaciro
yitwa KIRAZIRA, kirazira yashyiriweho kugira ngo buri wese
amenye aho atagomba kurenga. torero ryari irerero abakurambere
b’abanyarwanda bihangiye bashingiye ku mibereho, imibanire
n’imitekerereze gakondo no ku biranga umuco w’igihugu cy’u
Rwanda, bagamije gutoza abanyarwanda imyumvire, imyifatire
n’imyitwarire iboneye ndetse n’imigenzo myiza byimakaza ubumwe,
ubwangamugayo, amahoro ituze n’umutekano mu muryango mugari
w’abanyarwanda.

77. Zimwe mu Ndangagaciro remezo zaranze
abakurambere zikwiye no kuturanga ubu:
 Ubumwe,
 Ishyaka
 Ubutwari
 Kwiyoroshya no kwicisha bugufi,
 Ubuntu
 Gukunda Igihugu,
 Kuvugisha ukuri,
 Ubwitange,
 Ubupfura,
 Kugira Urukundo
 Kubaha ubuzima
 Kudacogora,
 Kubana neza na bose nta vangura,
 Ubworoherane Ubushishozi
 Kwanga Umugayo
 Kubaha abakuru no kumvira

78. • Izo Ndangagaciro zishingiye ku byiciro
bitatu by’ingenzi:
• *Imibereho n’imibanire
y’abanyarwanda,
• *Gukunda Igihugu n’Imiyoborere myiza,
• *Umurimo n’Iterambere

79.  Indangagaciro z’ Imibereho n’imibanire y’abanyarwanda:
• Umutima, Umutima-nama, Ubutwari
• Ubumwe, Ubunyarwanda, Ubumuntu
• Ubufatanye, Ubwiyunge,
• Urukundo, Gutabarana, Kunyurwa
• Ubusabane, Kujya inama
• Kuzuza amasezerano, Gushima no gushimira
• Ubudahemuka, Kwihangana, Gushishoza
• Kuba intabera,
• Kwiyubaha, Kwigirira icyizere, Ikinyabupfura
• Urugwiro. Impuhwe
• Imbabazi. Ubwuzu

80.  Indangagaciro zo Gukunda Igihugu n’Imiyoborere:
• Urukundo rw’Igihugu, Ubutwari, Ubwitange
Kuzuza inshingano, Gukorera mu mucyo
Kurwanya akarengane, Kugira ubushishozi, Kwakira neza abakugana
Kurwanya ruswa, Gucunga neza ibya rubanda, Kugira Ishyaka
Kubungabunga umutekano
 Indangagaciro z’Umurimo n’Iterambere:
• Gushishikarira umurimo, Gukorera ku ntego
Gukorera hamwe, Gukora ku gihe
Kurangiza ibyo watangiye, Kwishimira ibyagezweho
Gukora umurimo unoze kandi ufite ireme
Guhanga imirimo mishya no kuvugurura imikorere
Gukorera kuri gahunda
Kwihutisha umurimo

81.  Kirazira buri munyarwanda agomba kwirinda:
• Gusenya Ubumwe,
Kugambanira Igihugu
Kudatinya umugayo
Kubiba amacakubiri
Kubiba ingengabitekerezo ya jenoside
Kwiyandarika
Kutigirira icyizere
Inda nini, umururumba, ubusambo
Agasuzuguro
Kwiyemera Kwikuza
Kwirata
Kugira umwanda
Kwironda

82. • Amacakubiri n’ivangura
Gukorera mu dutsiko
Kubogama,
Gusabiriza
Kwiyandarika
Kubeshya
Ruswa
Inzangano,
Kutubahiriza igihe
Ubunebwe
Gutsimbarara ku kibi,
Ubugwari.
Ubuhemu
Kurangarana abantu
Gutonesha
Kutagira gahunda
• Kugambanira igihugu
Kutagisha inama
Kunyereza umutungo w’igihugu
Kutagira ishyaka muri gahunda
z’iterambere ry’igihugu
Kutubahiriza amategeko
Kutitanga mu bikorwa
Kudashishikara
Kudakora neza, Gukerererwa
Kurenganya, Guhubuka
Kudashishoza
Kugaya no gusuzugura imirimo

83. In conclusion….
• Despite Rwanda’s background, her culture has stayed
untouched since precolonial times, Rwanda as a nation
comprises of only one tribe of Banyarwanda people who
share a single language and cultural heritage this explains well
as to why their culture has with stood the test of times.

84. • After a horrifying 1994 Genocide, the government of Rwanda set
aside a week of mourning for her fallen citizens she lost in the
genocide this takes place a week following Genocide Memorial Day
on 7 April. Much the same as other society in Africa, It is what has
kept the young men and women active in their culture. Music and
move are a great piece of Rwandan services, celebrations, social
get-together, and narrating.
• The most popular customary move is Intore, a very choreographed
routine comprising of three parts – the aerial artistry, performed by
ladies; the move of saints, performed by men, and the drums.
Customarily, music is transmitted orally with styles changing
between the social gatherings.

85. How has Rwanda’s Cultural Values and Ethic helped in the up bringing of the
Next Generation of Rwanda?
• Before the genocide, Rwanda’s had no recode of street kids in
any way for kids like in any other society are supposed to be
brought up under the care of their parents or immediate
relatives. But the genocide shattered family bonds living many
children orphaned, abused and at the mercy of the on
lookers. Unlike her neighbors, Rwanda took a strong stand in
a eradicating them (Street Kids) from the street.

86. • The implementation of this was done by setting up a
large orphanage were these kids were raised to be the
next Rwandan leaders. As we speak Rwanda is one of
the few countries in Africa whose streets have no
roaming dirty kinds and begers for it is of a bad
reputation for all other members of the family from
which the beger of the street kid is from.

87. • And Rwanda being a small country in size, it is easy to
keep a close watch on each family. It is also violates the
cultural values for any child to stay alone away (For
example Rent an apartment or a house) from the rest
of the family members and if you do it you are given a
serious warning from your relative. This is a common
mistake that is always done by Rwandese who have
returned to the country especially if they were not
born in or raised up in the country.