Social Studies for LE SME

Key unit competence: The student-teacher should be able to analyze the civilization of pre-colonial Rwanda

Introductory Activity

By observing the below illustrations, justify how in the Pre-colonial period, Rwandans developed different elements of their civilization.

Introduction to civilization

Civilization refers to the great advance in highly developed culture and way of life when people began to farm, form governments, use metals, develop cities and use writing. To civilize, is to pass from a social status to a more advanced one in terms of moral or intellectual order.

Civilization comprises different components or indicators. The following are the main indicators that every civilization might be made up of social and cultural, economic and political aspects and activities.

2.1. Social organization of the Pre-colonial Rwanda

Learning activity 2.1

Account for the concept of civilization and describe the social organization of the Pre-colonial Rwanda.

2.1.1. Family & lineage and clan

                                   Nuclear family

The social organization of Pre-colonial Rwanda was based on three main elements including nuclear family, lineage and clan.

The nuclear family was made up of the husband, his spouse and children.

The husband was the natural head of the family and he was therefore the first socially responsible person.

In general, a family played several roles. It was the basic unit of cooperation and economic production. It produced all that it needed. According to the

Rwandan mentality, an increased number of children brought happiness and strength to the family. Marriage of a daughter made it possible to extend alliances with other lineage groups.

Lineage

The lineage is a set of several families descending from one common and real ancestor and recognizable because of the genealogical tree traces. People who claim the same lineage take on the name of the common ancestors.

In the traditional Rwanda, two types of lineages were distinguished: the minor lineage, inzu and major lineage, umuryango.A minor lineage was created when members of the same family could be named after a common and real ancestor thanks to his fame yielded from his great achievements while, on the other side, the birth of a major lineage was done when within a minor lineage there was the emergence of another strong leader whose descendants could be recognized under his name but who went on also being named after their former eponym ancestor.

The following are examples of names of some lineages: Abarashi of Nyakarashi, Abananura of Kananura, and Abahindiro of Gahindiro.

Clan

The word “clan” corresponds to the term “ubwoko” and its institution neither has a chief or a particular internal organization”. Besides, the clan has no chief, internal organization, or procedures that manage business of common

benefits. The clan is not even a residential grouping; its members are located all over the country.

The clan is a set of several lineages claiming a same mythic common ancestor, but rather far off and fictitious.

It is not easy to trace it using a genealogical tree. The members of the same clan share the same culture, same taboos and same totem. Clans also have animal totems and when possible animal taboos. The main clans had totems as their recognition sign, in this situation they were from animal species: an animal, a bird, a mammal, batrachians and a reptile. The following are totems that have been identified and their animal totems:

Certain clans have taboo. Abanyiginya have impwi as their taboo. Impwi is a variety of antelope living in high altitude forests, with short horns and rounded cheeks. Bega have as taboo Ifuti which is a calf which at birth has come out with first its back rather than the head. Abagesera have a monkey as taboo. Abasinga have as a taboo Inka y’Inyombya which is a cow with( mixture up of small black and small brown colors parts on the skin ).

2.1.2. Alliance and solidarity in traditional society

The alliance between families and individuals was reinforced and maintained through marriage and solidarity.

Traditional marriage

Guheka umugeni ( traditional marriage)

Source: Republic of Rwanda, Ministry of Education, National Curriculum Development Centre,

(2010), The History of Rwanda Secondary Schools Teacher’s Guide, Module I & II, Kigali, Page41

In traditional Rwanda, marriage was a union between a man and woman.

To get married, the family of the boy had to offer a dowry to that of the girl.

The dowry generally consisted of a cow, but it could also consist of goats and hoes.

Solidarity

Solidarity is a result of an alliance between individuals and families and the feeling which pushes people towards mutual assistance. This manifests itself through various actions and attitudes: blood pact (Kunywana / Guca ku nda), rescuing (Gutabarana), giving a cow (Guhana inka), etc.

                                 Giving a cow (guhana inka)

2.1.3. Division of labor

In Tradition Rwandan society, there were activities reserved for certain categories of people: men, women and children. Men performed the following activities: to fish, to hunt, to dig the fields, to build houses, to herd cows or goats and to serve in the army while women could do the tasks like to look after babies, to maintain the house, to prepare the food, to weave, to fetch water and to collect firewood. On the other hand, children could be in charge of collecting firewood, fetching water, herding cows or goats, sweeping or cleaning house.

Application activity 2.1

1. Compare and contrast the concepts of lineage and clan.

2. Identify the duties performed by the members of the family basing on their age or sex.

3. The clans of the Abanyiginya,Abega and these of Abagesera

and Abasinga had animal totems and animal taboos. Examine the significance of these animals vis-à- vis these clans.

2.2. Cultural organization

Learning activity 2.2

Pre-colonial period in the kingdom of Rwanda was characterized by a well-developed cultural organization. Analyze to what extent this affirmation can be justified.

2.2.1. Traditional religion

Conception of Imana

In the Pre-colonial period, Rwandans were monotheists who believed in One Supreme Being. They commonly accepted their God (Imana) as omnipotent, omnipresent and omniscient. However, there were no rites for Imana, no temple to worship Imana but Imana is present in throughout some aspects of the daily living of Rwandans. For instance, in naming their children,

Rwandans referred to the idea of the role played by Imana in their dayto-day activities and life. These names are like: Ndayisaba(I implore God), Ndayisenga(I pray God), Niyibizi(It is God who knows), Habimana(It is God who exist), Habyarimana(It is God who procreates), Harerimana (It is God who nurtures), …

Omnipresence of Abazimu

By “Abazimu” we understand spirits of the departed or dead. According to the belief of Banyarwanda, a human being is made up of a visible part (body) and an invisible part (soul).

Upon dying, the union of body and soul disappears and in a mysterious way the soul is transformed into a spirit called in Kinyarwanda “Umuzimu”; from the verb “Kuzima” meaning to cease existing.

Guterekera

This rite concerns to offer some things as food or drinks to Umuzimu. That rite took place in small huts called Indaro. The gestures are accompanied by oral requests formulation according to circumstances. The offertories are symbols because are the smallest. Often the offertories are the things which were liked by Umuzimu during his/her life.

Kubandwa

The rite of Kubandwa is a ritual ceremony accomplished in two steps and consists to offering the offertories to Ryangombe and other Imandwa.

                   People of Ancient Rwanda performing the rite of kubandwa

                                                        Source: www.africamuseum.be

The first stage of kubandwa is “Kwatura”. By accomplishment of this stage, a novice is admitted in the community of Imandwa and he/she gets a new name and new parents. He/she is called from now” Uruzingo”

The second step, called “Gusubizwaho” or “Gusubira ku ntebe”, the novice is invited to sit once again on the seat of Ryangombe. By this confirmation, he/she takes the definitive name and became Imandwa.

A similar cult was practiced in the north of the country and it was rendered to Nyabingi. Legend traces Nyabingi’s origin to Ndorwa or Karagwe. She was a noble woman never married and died very old.

After her death, her followers (Abagirwa or Ababyukurutsa) spread her cult.

Legend says that she was the daughter of Nyakajumba and Nyabunyana.