Great Lakes Region of East and
Africa
become an area of concern to the international community because of genocide
and other crimes against humanity. Solving the problem, once and for all, will
require a full understanding of the historical processes and designs in the Democratic
Republic of the Congo (DRC),
This should not happen again.
The
region is inhabited by three groups. The Batwa (hunters and gatherers) are the oldest
and smallest group. They were joined about 3000 years ago by Bantu-speaking
groups from the Cameroon/Nigeria border bringing with them short-horn cattle,
goats, sheep, and iron technology. They are the largest group. Some Batwa were
absorbed while others moved into the forest for their survival. Bantu established
governance structures with chiefs such as Mwami of Rwanda to maintain law and
order and defend their territory where they practiced mixed farming.
Towards
the end of the 15th or early in the 16th century,
pastoralists – Bahima, Batutsi, Bahororo and Banyamulenge (they use different
names in different places) – from Luo-speaking communities in Southern Sudan arrived
in the Great Lakes region through Uganda with long-horn cattle. They subdued
Bantu-speaking people and crashed resistance where it occurred. They coined the
term ‘Bahutu’, meaning slaves or servants for Bantu speaking communities in
and Bahororo settled is “Bairu”.
The
Bahutu and Bairu were totally subdued – because they lacked military expertise
and experience as they had lived peacefully – and impoverished through forced
labor, tribute and loss of their most vital asset – the short-horn cow. In
parts of the region the relationship has been likened to that in
whites as masters and the Bahutu/Bairu, instead of blacks, as servants.
Obedience to the masters’ every whim and wish was enforced by brutal punishment
(New African June, 1994). The subdued Bahutu/Bairu
were subsequently exploited and suffered in silence because they had no
alternative. However, they resented their new status.
Upon
arrival, Europeans interpreted silence to mean peace, harmony and stability in
the region.
The
masters and servants spoke the same language and worshipped under the same roof.
For the rest – politically, economically and socially – the masters dominated. In
addition, the latter lived on hill tops with their long-horn cattle and the
servants in valleys where they labored for their masters. Intermarriage was
severely restricted in large part because Bahutu/Bairu did not have cows for
bride price.
European
missionaries and administrators introduced racism by classifying Batutsi/Bahima
as white, superior and born to rule; and Bahutu/Bairu as black, inferior and
born to serve in perpetuity. Through indirect rule, the masters controlled education,
administration and religion institutions. Racial identity cards were issued.
Although
serological tests (DNA) have shown beyond any reasonable doubt Batutsi/Bahima to
be black, they have not accepted the scientific finding. They continue to believe
– and occasionally have said so in public – that they are superior and will
rule – by force if necessary.
On
the other hand, the Bahutu/Bairu who are numerically superior and believe in article
1 of the Universal Declaration of Human Rights that “All human beings are born
free and equal in dignity and rights” will not tolerate anything less no matter
how long it takes.
For
these diametrically opposed positions, the region has experienced serious
political problems and human rights violations for a very long time culminating
in the tragedies of 1972 and 1994. Over five million Congolese have lost their
lives mostly innocent children and women while the world community watches. The
means to end the war exist. Political will is missing.
In
Ankole and Rukungiri preventive measures are necessary because the Bahima and
Bahororo are insisting they have to rule – if necessary by divine right – and the
Bairu are resisting. This is not sectarianism, it is the truth.
Elections
in the region – at gun point – have produced false results.
The
involvement of foreign interests in collaboration with selected local groups is
not helping. We hope that the new
in the first place, giving every group a chance to have its voice heard.