ETHICS AND RWANDAN

CULTURE
Veneranda Uwamariya (MSc)

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?

 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?

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.

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,

relationship and their hierarchy in society.

their

 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.

 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

 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?

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.

 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.

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.

 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.

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.

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.

 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.

 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

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

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,

generosity, come to a man from

goodness,

sympathy,

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)

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 societys
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 societys moral development

 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.

 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

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.

 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

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

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 20 th
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.

 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.

 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.

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 ones own conscience and not by any external law.

 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 ones conscience
indicates the childs 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 mens rights and duties if it
does so in way that respects true justice. Law can help in
ensuring that mens social behavior is ethically correct.

 Although

both

sciences

regulate

human

conduct, Ethics is the most important because

it judges the morality of a mans 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.

 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

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.

 It is, therefore, necessary to conduct ethical discussions

in order to adapt the use of scientific knowledge
namely new forms of technologyto 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.

 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.

Principles of a Happy Life

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.

 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.

 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
persons way of life that reveals his personality and gives him
dignity as a person in his family or community.

 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

 The values that promote social relations and

social coexistence include beliefs, dignity, unity

and nobility. The values affiliated to dignity are selfrespect,

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

agreements,

honesty,

thankfulness,

contracts /
integrity,

perseverance, flexibility, carefulness and impartiality

 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

 Moreover,
promote

there
work

are
and

values

that

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

 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,

honesty

and

tolerance.

being

welcoming,

Second,

gender

equality and its related values such as .equal

opportunities and treatment, self-confidence
and avoiding discrimination based on gender.

 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

opportunities

its
and

related

values

treatment,

such

as

self-confidence

avoiding discrimination based on gender.

.equal
and

 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, its 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.

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
media,

setting

values

of
in

Intore,
the

using

mass

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

 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 selfconfidence without expecting foreigners to help them.

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

The Six Pillars of Character

(Source: Josephson, Making Ethical Decisions)

Trustworthiness
Honesty
Truthfulness
Sincerity
Candor/Frankness
Integrity
Reliability/Ability to be trusted

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

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. Kants Categorical Imperative, Ask yourself,
What if everyone behaved this way?

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?

Seven Steps to Better

Decisions
1.
2.
3.
4.
5.
6.
7.

Stop and think

Clarify goals
Determine Facts
Develop options
Consider consequences
Choose
Monitor and modify

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.

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.

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.

 Colonial period

During colonial times, Itorero gradually disappeared

because its core values did not align with the
principles

of

administration

colonisation.
prohibited

In

1924,

Itorero

and

the

colonial

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.

 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 Ministre
de

lducation

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

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

Education
government

was
of

and

non-government

prioritised
national

by

unity.

the

partners.

newly

formed

Government

leaders

believed that formal education could help teach younger

generations the values that were lost during the
countrys recent history. Education was also prioritised

 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.

 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.

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%.

 Prior to the coming of colonialists and white

missionaries towards the end of the 19 century,
the

Rwandan

society

was

organized

as

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.

 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

 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.

 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 womens status in terms of power structure,
where womens subordination became more institutionalized.

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 countrys social and political life.

 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.

 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.

 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.

INDANGA GACIRO NA KIRAZIRA BYUMUCO

NYARWANDA
Indangagaciro zumuco nyarwanda zari iki?
Indangagaciro zumuco nyarwanda zari imigenzo myiza
yimbonezabupfura abanyarwanda bose bari bahuriyeho
kandi bagombaga kubahiriza kugira ngo babashe
kubahana, kubana neza, gusobeka ubumwe, kubana mu
mahoro no kugira ishema, ishyaka, icyubahiro nigitinyiro

 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 nIndangagaciro

yitwa KIRAZIRA, kirazira yashyiriweho kugira ngo buri wese amenye
aho

atagomba

kurenga.

torero

ryari

babanyarwanda

bihangiye

bashingiye

irerero
ku

abakurambere

mibereho,

imibanire

nimitekerereze gakondo no ku biranga umuco wigihugu cyu Rwanda,

bagamije gutoza abanyarwanda imyumvire, imyifatire nimyitwarire
iboneye

ndetse

nimigenzo

myiza

byimakaza

ubumwe,

ubwangamugayo, amahoro ituze numutekano mu muryango mugari

wabanyarwanda.

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

 Izo Ndangagaciro zishingiye ku

byiciro bitatu byingenzi:
*Imibereho nimibanire
yabanyarwanda,
*Gukunda Igihugu
nImiyoborere myiza,
*Umurimo nIterambere

 Indangagaciro z Imibereho nimibanire yabanyarwanda:

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

 Indangagaciro zo Gukunda Igihugu nImiyoborere:

Urukundo rwIgihugu, 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 zUmurimo nIterambere:

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

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

Amacakubiri nivangura

Kunyereza umutungo

Gukorera mu dutsiko

wigihugu

Kubogama,
Gusabiriza

Kutagira ishyaka muri

Kwiyandarika

gahunda ziterambere

Kubeshya

ryigihugu

Ruswa
Inzangano,

Kutubahiriza amategeko

Kutubahiriza igihe

Kutitanga mu bikorwa

Ubunebwe

Kudashishikara

Gutsimbarara ku kibi,
Ubugwari.

Kudakora neza,

Ubuhemu

Gukerererwa

Kurangarana abantu

Kurenganya, Guhubuka

Gutonesha
Kutagira gahunda

Kudashishoza
Kugaya no gusuzugura

In conclusion.
Despite Rwandas 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.

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.

How has Rwandas Cultural Values and Ethic helped in

the up bringing of the Next Generation of Rwanda?

Before the genocide, Rwandas 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.

 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.

 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.