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ASSESSMENT OF THE TRADITIONAL MILITARY WARRIOR ETHOS AND

ETHICS IN RWANDA
INTRODUCTION
1.

Factors like knowledge and training can be acquired by most career soldiers, but there

are still personal and professional attributes which shape a soldier to the extent of a hero
which should be remembered throughout of the history of any country. Throughout the
military history, there is always a traditional image of a great soldier and warrior. A great
warrior is seen as a skilled soldier in his profession, experience, courageous; brave physically
and morally, an impressive soldier capable of tactically manouevre in all terrain to take
initiative on his opponent.
2.

A warrior is someone who has the ability and will to fight to protect himself, his

friends, his family, and his ideas. His character is a life with honor, integrity and dedication to
what is right according to his own code of honor through ethics and ethos. Ethics are
concepts and principles that guide in determining what behavior helps or harms living
creatures1. It is a moral philosophy that involves recommending concepts of right and wrong
conduct. Ethos is the fundamental character or spirit of a culture and the underlying sentiment
that informs beliefs, customs, or practices of a society.
5.

The purpose of this paper is therefore the assessment of the traditional military warrior

ethos and ethics in ancient Rwanda.This will go through principles and culture of a typical
Rwandan warrior characterized by patriotism, courage, citizenship and many others. The
scope will discuss those qualities through the traditional Rwandan warrior origin, ethics and
ethos in the traditional warrior poetry, significance of song and dance in ethical warrior of
Rwanda.
AIM
7.

The aim of this paper is to assess the traditional warrior ethos and ethics in ancient

Rwanda in order to drawing lessons.

THE TRADITIONAL RWANDAN WARRIOR ORIGIN
1

Martin Blumenson and James L. Stokesbury, Masters of the Arts of Commando, Houghton Mufflin company,Boston,1975

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8.

The Rwandan military (Ingabo) started in the family as a small protection unit that

played more of the socio-economic role, with the main role and the main concern being the
preservation of the means of subsistence .As observed in the literature, Gihanga, the Rwandan
first kings military2 formations, for instance, were meant for the security of his family and
his economic assets. From a small force for family protection and clan protection, therefore
Ingabo zu Rwanda grew into a fully articulated national army with specialized military units
not dissimilar to the modern army by the time of the reign of King Cyilima Rujugira.
9.

The family (urugo) formed the basic social unit in the organization of the country in

almost all respects, and more so the military . The hierarchical structure of the society, from
the nuclear family through to the extended family, the lineage, the clan up to the national level
coincided with the modern army structure from the section level, the platoon, the company,
the battalion up to the national army. In this hierarchical structure, each nuclear family had its
contribution to the military institution, thereby forming the basic unit of the armys
organization.
10.

In that manner, the military was rooted in society in symbiotic relationship that

enabled socio-political and administrative organization. It was therefore due to its universal
inclusion of every member of the society and its having the widest reach state wide that the
military institution had emerge as the core socio-political structure of the nation that helped in
the decentralization of administration and ascertaining social and national cohesion.
11.

The traditional army, being a social army, took its roots in the Rwandan family. The

basic education of traditional warrior was the real culture and principles of life of the
Rwandan society. Therefore, there is no confusion or any ambiguity that ethos and ethical
behavior of a traditional warrior being not different from the culture and principles of life that
guided the Rwandan society from its foundation throughout the years. The contemporary
Rwandans find themselves under ethos and ethical guidance as the warrior of the time, hence
the real Rwandan.
ITORERO A MILITARY TRAINING AND SCHOOL OF ETHICS AND ETHOS
12.

The basic school of Ethics and Ethos of a traditional Rwandan was his own family.

Before a young boy reached twelve years to join Itorero, his education was in charge of his
2

Frank K Rusagara, Resilience of nation ,Fountain Publishers,Kigali,2009

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direct parent on both .Rules of conduct which were not learned in the family would be
acquired in the military school. In addition to the military tactics, young Rwandans were
thought culture and principles of real warrior.
13.

Every man belongs to Army Company. The formation of a new social-army would

take place upon the enthronement of each new reign. Usually, after a new king was
consecrated, his direct subordinate would bring him their sons not as yet attached to any
military formations in the preceding reign3. The first intake of these young men would then
form the first company. This Company would form the nucleus of the elite military formation
comprising of the new kings agemates, with its name (umutwe wumurangangoma).
Subsequently, every man was supposed to belong to an army company (Buri mugabo yabaga
afite umutwe wingabo n Itorero yatowemo). This tradition was already established in the late
14th Century, by the time of King Kigeli I Mukobanya.
14.

Respect to everyone, especially elders and superiors. In addition to this first company

and under the same reign, four or five military corps would later be formed in the same
manner and given a different name. These would actually replace aging corps of preceding
reigns, who would eventually retire as their generation died out. A man would usually remain
in his military formation throughout his lifespan unless the king decided to deploy him
elsewhere. Also, a soldier would usually belong to the army sub-unit of his father, the military
institution functioned along hereditary lines and this was a legacy to pay respect to elders and
superiors4 (kubaha abakuru).
15.

Eloquence, courage, honesty and patriotism. Training usually took place in traditional

military schools (amatorero). In addition to traditional military tactics, warriors were

instructed in Rwandan cultural mores, civics and artistic values such as eloquence (kuvuga
neza) and poetry, courage (Ubutwali), honesty (ubupfura) and patriotism (gukunda igihugu).
All these were passed on through the rich oral tradition in folklore and art that included songs,
poems and legends such as of abacengeri (voluntary martyrs or offensive liberators).

Frank K Rusagara, Resilience of nation ,Fountain Publishers,Kigali,2009

Guided Interview with Abb Bernadin Muzungu ,Kigali, 29 Dec 12

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16.

Being a gentleman of Rwanda. The traditional military school called the Itorero was

where everyones discipline acquired good conduct, sense of bravery and patriotism 5, honesty
and integrity; moral behavior .These ethics were moulded in someone to make not only a
good soldier but a gentleman of Rwanda (Impfura yu Rwanda).
17.

Military secret. The Rwandan warrior was trained to keep secret even if he threatens to

death. He was punished to death, a warrior, who was no able to keep secret (Kutamena ibanga
ryIngabo no kudahemuka). An example was the servant of Gatarabuhura, who gave back his
master, who was trying to escape the Kings fighters. Even if he brought back an enemy of the
king he was sentenced to death because he failed of keeping military secret.
18.

It is prohibited to be greedy. Someone who is greedy, lack of modesty, he has no place

in the army, not even in the society. Someone who could not share supplies with his
companions could not be part of the army. For example Giharamagara was sentenced to death
by the King Kigeli Rwabugiri, because the fellow failed to share supplies with others during
the battle on Kubuntu buzindu, he was greedy (Kutimana impamba, agatabi ku rugamba).
19.

It is prohibited to kill someone who surrendered. One who lay down his weapon and

surrender is no longer a target and he could not be killed. The ethics said that, someone who
surrendered was no longer an enemy. He was made prisoner of war and could be used for
other purpose, for example to use him in future attack to his own country (Kwica umuntu
wafashije intwaro hasi byari ikizira kuko yabaga yayobotse).
20.

It is prohibited to kill Women and children in a battle. Women and children are not the

object of attack or are not targets in the battle and they were not participating at all. According
to ethos and ethics6 of the traditional Rwandan military warrior, women and children were
source of the future army generation. Therefore they are for the purpose of being mother and
father of the future warriors (Abagore nabana ntiboherezwa ku rugamba, ntibicwaga ahubwo
baranyagwaga kugirango bazabyare amaboko).
21.

The traditional education was given especially to the young people through Itorero

(training companies). Rwanda pre - colonial companies therefore had a structure of education
5

Bernadin Muzungu, Le Patriotisme jusquau sang, Kigali, December 2006

Guided Interview with Jean Damascene Rwasamirera,Rwamagana,31 Dec 12

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to the young recruits to participate in various exercises: body, warriors, literary and artistic.
All this training and socialization of the youth program had an ethical goal: make the
Rwandan young an honest and responsible citizen. The ethical qualities that specially
designed for this training were purposely the patriotism and good citizenship.
22.

The patriotism was the main motivation. It was a mandatory reporting value and

sometimes even absolute to defend the country. Patriotism was the cardinal virtue of the
ancient Rwandan warrior and citizen around which others qualities gravitated. This can refer
to the institution of umutabazi whose aim was the patriotism to the blood 7. The love of
the homeland and self-denial that puts the interests of the country above personal interests.
ETHICS AND ETHOS IN THE TRADITIONAL WARRIOR POETRY IBYIVUGO
23.

Courage, solidarity, selflessness. The traditional Rwanda warrior poetry "Ibyivugo"

were tasted and admired of all, because in addition to the valor of the fighter, they expressed
the human values that drove the warriors such as love of country, courage, solidarity,
selflessness, and by this fact, played an ethical role in traditional army and the whole
Rwandan society8.
24.

Bravery. As most males and adult men had their personal ibyivugo that they recited

with great pride whenever the opportunity presented itself, emulation and self-esteem could
prompt the narrator to his own vaunted qualities. In addition to their role in the memory and
mastery of diction, these recitations were used to maintain the ideal of bravery and courage,
loyalty to the given word and the emulation within the traditional army.
25.

The word and the name bear in themselves strength and efficiency. The word, by its

aggressive and incantatory character has incentive to courage and value. It is known that the
name of the individual must be the qualities cited in the word itself, such as courage
(Bugabo), bravery (Intwari).It is clear that the influence of these Ibyivugo in all of the
Rwanda traditional army was real.

Kagame A, les milices du Rwanda precolonal, p21-56

Charles Kayumba, La posie hroque rwandaise ibyivugo, Butare, 2005

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26.

Dont leave a dead body or a wounded friend on the battlefield. In the warrior odes,

therefore, the narrator was identified himself by the qualifier that cited in his Icyivugo (Izina
niryo muntu).Indeed, in addition to his given name, the Rwandan warrior had also a warrior
name which usually was the beginning of his warrior ode and which was used on the
battlefield. A warrior was identified his icyivugo by his acts of courage and bravery
(Ibirindiro) and the number of enemies killed during different battle 9 (Ibigwi).It was an act of
warriors ethics to die on the battle rather than leave a wounded fellow or its deady body on
the battle field. Failure to adhere to that was punished to death (cyaraziraga gusiga mugenzi
wawe wakomeretse, cyangwa intumbi ye ku rugamba).
25.

It is obvious that Courage, solidarity, selflessness and bravery and all qualities which

were narrated in the Ibyivugo led to the expression the courage which was supposed to be one
of the prime qualities of a warrior. The theme of courage is present almost everywhere in the
traditional literature of Rwanda. Specifically, ibyivugo (eulogies of the ups must be), were the
usual framework to emphasize the courage as an ethical guidance of Rwandan warrior.
Through social evenings (ibitaramo) or vigils of the achievements, these learnings were the in
the Center drive.
SIGNIFICANCE OF SONG AND DANCE IN ETHICAL WARRIOR OF RWANDA
27.

The chant. The warriors songs "Indirimbo z' Ingabo were always hand in hand with

the declamation of the achievementsibyivugo or warriors auto-panegyriques. The songs of

praise, they also related to the war, they are so-called "Indirimbo z'ibihayi .In the military
organization of the ancient Rwanda each social army consisted of several companies. Each
social army and each company had its chant. These songs were transmitted from generation to
generation10. They were usually sung by the Warriors during the social evening (Ibitaramo)
around the King or military leaders. This practice was extended to the population level.
28.

The dance. The former Rwandan armed forces were trained to dances and parades

(Imyiyereko), which were both individual dances and group. They were carried out by groups
9

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Guided interview with Maj G.Nyirimanzi, Kigali,24 Dec 12

http://music.africamuseum.be/instruments/french/rwanda/rwanda.html

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of paraders dancers to assess for their ability to follow the rhythm of a song. The drum
ingoma, or footsteps (Ururenge) and proboscis (ihembe), were on the area of the dance the
spectators. The dance of small group was accompanied by exhibitions supporting the Cree
and the encouragement of the group. There was a parade for every weapon of war and each
parade had his steps and movements: archery, spear, shield, sword and combat knife.
29.

Dance in the Warrior rituals. A number of rites were held in the Royal palace and

breast of the population of Rwanda in time of war. Among these rites, organized by
individuals who were not involved in the fighting, we can mention songs and dances
performed by the women .The Group of women called the abanyamhumbya at the Royal
palace, around the sacred fire.
30.

In traditional Rwandan society, citizenship was the master-word to talk about the

sociability. The nearest term of our language is the civic (ikinyabupfura) which the contrary is
the incivility (ubunyamusozi), literally "be broussard", that is uncivil. This virtue of the
"civilian ways" in the first place depended on family education from the child base. Become
bigger, the young Rwandan man supplemented this education through art chants and dances to
avoid that kind of incivility.
31.

Extended social evening was devoted to exercise of predictions by declamation of the

high end, be it in Royal Palace, at the head company on in the families, young people were
assisted by persons skilled in the art of dance and song. During these sessions, they were
exercised to those arts to attain warriors levels of membership, to which they added facts of
fictional weapons, imitation of the achievements models they used to learn in Itorero.
LESSONS LEARNT
32.

Patriotism first. The spirit of love of the country for traditional military warrior was

important. Respect to all Rwandans, determination leading the expansion and better future of
the country was paramount to all Rwandans. Therefore, this should not only be a value of
Rwanda Defence force (RDF) as the actual military component, but this spirit of love to our
country should remain the legacy of our ancestors to all Rwandans.

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33.

Sound ethos and ethics. The traditional warriors ethos and ethics was inspired by the

culture and principles of life of the Rwandan society. Therefore RDF doesnt need to be
tought values by people from outside and the behavior of an RDF soldier always reflect and
should reflect good ethos and ethics from ancestors.
34.

Law of armed conflict. The traditional military warrior in Rwanda applied the so

called international law of armed conflict and rules of engagement before even Europeans
were aware of it. Long ago Rwandans known that someone who surrendered ,was no longer
an enemy and children were not allowed to be part of battles or being involved in any
conflict. Rwandans should be proud of it.

CONCLUSION
35.

The traditional army, being a social army, took its roots in the Rwandan family. The

basic education of traditional warrior was the real culture and principles of life of the
Rwandan society. Therefore, there is no confusion or any ambiguity that ethos and ethical
behavior of a traditional warrior being not different from the culture and principles of life that
guided the Rwandan society from its existence throughout the years. The contemporary
Rwandans find themselves under ethos and ethical guidance (Para 11).

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36.

The traditional education was given especially to the young people through Itorero.

Rwanda pre - colonial companies therefore had a structure of education to the young recruits
to participate in various exercises: body, warriors, literary and artistic. All this training and
socialization of the youth program had an ethical goal: make the Rwandan young an honest
and responsible citizen. The ethical qualities that specially designed for this training were
purposely the patriotism and good citizenship (Para 21-22)
38.

It was mandatory and sometimes even absolute to defend the country. Patriotism was

the cardinal virtue of the ancient Rwandan warrior and Rwandan citizen, around which others
qualities gravitated. This can refer to the institution of umutabazi whose aim was the
patriotism to the blood. In traditional Rwandan society, citizenship was the master-word to
talk about the sociability (Para 25)
39.

The young man supplemented this education through art chants and dances to avoid

that kind of incivility (ubunyamusozi).During extended social evening, be it in Royal Palace,

at the head company or in the families, youth were exercised to those arts to attain warriors
levels of membership. To which they added facts of fictional weapons, imitation of the
achievements models they used to learn in Itorero (Para 27-31)

REFERENCES
1.
Martin Blumenson and James L. Stokesbury, Masters of the Arts of Commando,
Houghton Mufflin Company, Boston, 1975
2.

Frank K Rusagara, Resilience of nation, Fountain Publishers, Kigali, 2009

3.

Bernadin Muzungu, Le Patriotisme jusquau sang, Kigali, December 2006

4.

Charles Kayumba, La posie hroque rwandaise ibyivugo, Butare, 2005

5.

Kagame A, les milices du Rwanda precolonal, p21-56

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6.

Guided Interview with Abb Bernadin Muzungu, Kigali, 29 Dec 12

7.

Guided Interview with Jean Damascene Rwasamirera, Rwamagana, 31 Dec 12

8.

Guided interview with Maj G.Nyirimanzi, Kigali, 24 Dec 12

9.

http://music.africamuseum.be/instruments/french/rwanda/rwanda.html

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