Christianity is the largest religion in Rwanda, with Protestantism and Catholicism being its main denominations. Around 3% of the population claims no religious affiliation, while another 3% practices other religions including traditional faiths. Approximately 2% of the populace is Muslim (mainly Sunni). [1]
There is also a small population of Baha'is, as well as some practising traditional indigenous beliefs. There has been a proliferation of small, usually Christian-linked schismatic religious groups since the 1994 genocide. [2]
There are small communities of Hindus and Buddhists, comprising mostly foreign adherents, typically businessmen from China and India as well as university professors and students. Neither religion seriously attempts conversion in Rwanda; although, there is a Hindu Temple of Rwanda as a place of worship. [3]
The Constitution of Rwanda provides for freedom of religion, and the Government generally respects this right in practice. [4]
Foreign missionaries are allowed to operate in the country, but must register for a residency permit. [4]
In 2023, the country was scored 2 out of 4 for religious freedom; [5] it was noted that government policies are getting stricter.
An estimated 1,000,000 Rwandans died during ethnic violence over a brief span of 100 days between April and July 1994. [6] Most of the dead were Tutsis and most of those who perpetrated the violence were Hutus.
The genocide started after the death of the Rwandan President Juvénal Habyarimana, a Hutu, in the shooting down of his plane above Kigali airport on 6 April 1994. The full details of that specific incident remain unclear but the death of the President was by no means the only cause of the mayhem (ethnic tension in Rwanda is not new and disagreements between the majority Hutus and minority Tutsis are common but the animosity between them grew substantially after the end of the Belgian colonial regime).
Timothy Longman has provided the most detailed discussion of the role of religion in the Rwandan genocide in Christianity and Genocide in Rwanda , published in 2010. [7] Longman argues that both Catholic and Protestant churches helped to make the genocide possible by giving moral sanction to the killing. Churches had longed played ethnic politics themselves, favoring the Tutsi during the colonial period then switching allegiance to the Hutu after 1959, sending a message that some may have interpreted as ethnic discrimination being consistent with church teaching. The church leaders had close ties with the political leaders, and after the genocide began, the church leaders called on the population to support the new interim government, the very government supporting the genocide.
Some church leaders actively participated in the genocide. For example, Athanase Seromba, a Catholic priest responsible at the time of the genocide for the Nyange parish, was ultimately (after appeal) convicted in 2008 by the Appeals Chamber for the International Criminal Tribunal for Rwanda of committing genocide and crimes against humanity. Specifically, it was shown that Seromba abused his high degree of trust in the community as a Catholic priest, when, instead of protecting the 1500-2000 Tutsi refugees sheltering in his church, he provided key and necessary approval for the church to be bulldozed to the ground with the intent to kill the refugees inside. [8]
At the same time, churches did not uniformly support the genocide. In the period leading up to the genocide, 1990–1994, major splits emerged within most churches between moderates who promoted democratic change and conservatives allied with the Habyarimana regime. Many of the clergy were Tutsi, and they generally supported democratic reform, but many moderate Hutu within the churches supported reform as well. Churches provided major support to the formation of the new human-rights groups that emerged in the early 1990s. When the genocide began in 1994, some clergy and other church leaders opposed the violence, [9] even at the risk of their own lives. [10]
Some individual members of the religious community attempted to protect civilians, sometimes at great risk to themselves. For example, Mgr. Thaddée Ntihinyurwa of Cyangugu preached against the genocide from the pulpit and tried unsuccessfully to rescue three Tutsi religious brothers from an attack, while Sr. Felicitas Niyitegeka of the Auxiliaires de l’Apostolat in Gisenyi smuggled Tutsi across the border into Zaire before a militant militia executed her in retaliation. [11] [12]
In her book Left to Tell: Discovering God in the Rwandan Holocaust (2006), Immaculée Ilibagiza, a Tutsi woman, describes hiding with seven other Tutsi women for 91 days in a bathroom in the house of Pastor Murinzi - for the majority of the genocide. At the St Paul Pastoral Centre in Kigali about 2,000 people found refuge and most of them survived, due to the efforts of Fr Célestin Hakizimana. This priest "intervened at every attempt by the militia to abduct or murder" the refugees in his centre. In the face of powerful opposition, he tried to hold off the killers with persuasion or bribes. [13]
On November 20, 2016, the Catholic Church in Rwanda released a statement signed by nine bishops apologizing for the role of its members in the genocide of 1994. [14]
Juvénal Habyarimana was a Rwandan politician and military officer who was the second president of Rwanda, from 1973 until his assassination in 1994. He was nicknamed Kinani, a Kinyarwanda word meaning "invincible".
Sectarian violence and/or sectarian strife is a form of communal violence which is inspired by sectarianism, that is, discrimination, hatred or prejudice between different sects of a particular mode of an ideology or different sects of a religion within a nation/community. Religious segregation often plays a role in sectarian violence.
The Rwandan genocide, also known as the genocide against the Tutsi, occurred from 7 April to 19 July 1994 during the Rwandan Civil War. Over a span of around 100 days, members of the Tutsi ethnic group, as well as some moderate Hutu and Twa, were systematically killed by Hutu militias. While the Rwandan Constitution states that over 1 million people were killed, most scholarly estimates suggest between 500,000 and 662,000 Tutsi died. The genocide was marked by extreme violence, with victims often murdered by neighbors, and widespread sexual violence, with between 250,000 and 500,000 women raped.
Mutara III Rudahigwa was King (umwami) of Rwanda between 1931 and 1959. He was the first Rwandan king to be baptised, bringing Catholicism to the country. His Christian name was Charles Léon Pierre and he is sometimes referred to as Charles Mutara III Rudahigwa.
Elizaphan Ntakirutimana was a Rwandan pastor of the Seventh-day Adventist Church. He was the first clergyman to be convicted for a specific leadership role in the 1994 Rwandan genocide.
The Rwandan Civil War was a large-scale civil war in Rwanda which was fought between the Rwandan Armed Forces, representing the country's government, and the rebel Rwandan Patriotic Front (RPF) from 1 October 1990 to 18 July 1994. The war arose from the long-running dispute between the Hutu and Tutsi groups within the Rwandan population. A 1959–1962 revolution had replaced the Tutsi monarchy with a Hutu-led republic, forcing more than 336,000 Tutsi to seek refuge in neighbouring countries. A group of these refugees in Uganda founded the RPF which, under the leadership of Fred Rwigyema and Paul Kagame, became a battle-ready army by the late 1980s.
The Murambi Technical School, now known as the Murambi Genocide Memorial Centre, is situated near the town of Murambi in southern Rwanda.
Athanase Seromba is a Catholic priest from Rwanda who was found guilty of committing genocide and of crimes against humanity during the Rwandan genocide.
Islam is a minority religion in Rwanda, practiced by 2% of the total population according to the 2022 census. Virtually all Muslims in Rwanda are Sunni Muslim. Islam was first introduced into Rwanda by Muslim traders from the East Coast of Africa in the 20th century. Since its introduction, Muslims have been a minority in the territory, while Christianity, was introduced to Rwandans during the colonial period in the beginning of the 20th century, and is now the largest religion in the country.
Father Wenceslas Munyeshyaka is a Rwandan priest working in France who was convicted of genocide by a Rwandan military court. Munyeshyaka was pursued in the French courts but in October 2015 the case was not continued because of the quality of the evidence. Despite the controversy and his Rwandan conviction he has been employed as a priest in France since 2001.
Religion in Burundi is diverse, with Christianity being the dominant faith. Catholicism is the largest Christian denomination in the country.
The Rwandan Revolution, also known as the Hutu Revolution, Social Revolution, or Wind of Destruction, was a period of ethnic violence in Rwanda from 1959 to 1961 between the Hutu and the Tutsi, two of the three ethnic groups in Rwanda. The revolution saw the country transition from a Tutsi monarchy under Belgian colonial authority to an independent Hutu-dominated republic.
Sainte-Famille Church is a Catholic church in Muhima, downtown Kigali, in Rwanda. It is located on a hill, close to the cell of Rugenge. Sainte-Famille Church was the scene of killings during the genocide in April 1994.
Kabgayi is located just south of Gitarama in Muhanga District, Southern Province, Rwanda, 25 miles (40 km) southwest of Kigali. It was established as a Catholic Church mission in 1905. It became the center for the Roman Catholic Church in Rwanda and is the site of the oldest cathedral in the country and of Catholic seminaries, schools and a hospital. The church at first supported the Tutsi ruling elite, but later backed the Hutu majority. During the 1994 Rwandan genocide thousands of Tutsis who had taken refuge here were killed. Some survivors admire the courage of many priests who helped them during those difficult days, like Father Evergiste RUKEBESHA and many others. Later, some Hutus including three bishops and many priests were killed by the rebels RPF soldiers. A mass grave beside the hospital is marked by a memorial. Inside the Basilica are kept the bodies of the three bishops killed by FPR rebels. Two of them were refused by the Rwandan government to be transferred in their own cathedrals.
Wenceslas Kalibushi was a Rwandan Catholic bishop.
The following lists events that happened during 1994 in the Republic of Rwanda.
Timothy Paul Longman is a professor of political science and international relations at Boston University. A protege of Alison Des Forges, he is recognized as one of the top authorities on the Rwandan genocide and its legacies.
The Bugesera invasion, also known as the Bloody Christmas, was a military attack which was conducted against Rwanda by Inyenzi rebels who aimed to overthrow the government in December 1963. The Inyenzi were a collection of ethnically Tutsi exiles who were affiliated with the Rwandan political party Union Nationale Rwandaise (UNAR), which had supported Rwanda's deposed Tutsi monarchy. The Inyenzi opposed Rwanda's transformation upon independence from Belgium into a state run by the ethnic Hutu majority through the Parti du Mouvement de l'Emancipation Hutu (PARMEHUTU), an anti-Tutsi political party led by President Grégoire Kayibanda. In late 1963, Inyenzi leaders decided to launch an invasion of Rwanda from their bases in neighbouring countries to overthrow Kayibanda. While an attempted assault in November was stopped by the government of Burundi, early in the morning on 21 December 1963, several hundred Inyenzi crossed the Burundian border and captured the Rwandan military in camp in Gako, Bugesera. Bolstered with seized arms and recruited locals, the Iyenzi—numbering between 1,000 and 7,000—marched on the Rwandan capital, Kigali. They were stopped 12 miles south of the city at Kanzenze Bridge along the Nyabarongo River by multiple units of the Garde Nationale Rwandaise (GNR). The GNR routed the rebels with their superior firepower, and in subsequent days repelled further Inyenzi attacks launched from the Republic of the Congo and Uganda.
The Catholic Church in colonial Rwanda had significant influence over the country as a result of the church's involvement in most aspects of the country's infrastructure. The Catholic missionaries, also known as the White Fathers, arrived at the same time as the first German colonial empire administrators, so both parties were very involved in shaping the influence of colonizers on Rwanda. Throughout the colonial period, the Catholic Church expanded its influence in different industries. The resources of the church improved many Rwandans' lives. However, the church also perpetuated extreme inequality in the country through their favoritism of Tutsis over the other ethnic groups.
Christianity and Genocide in Rwanda is a history book by Timothy Longman. It was published in 2009 by Cambridge University Press. The book is about the involvement of the Christian leaders and the Catholic church in the 1994 Rwandan Genocide, and the role Christianity played in the genocide
[...] among the first acts of the genocide was for the regime that benefited from the support of church leaders to target these sources of opposition, such as the Jesuit Centre Christus in Kigali.
Some of the early targets included progressive elements in the churches. One of the first places the death squads hit on April 7 was the Centre Christus, a Jesuit retreat center which had a mission of seeking ethnic reconciliation and helping the poor and vulnerable. Around 7 a.m., a group of six soldiers arrived at the center and rounded up those present. They divided the Rwandans from the European priests and nuns, and in a separate room they shot all seventeen Rwandans, a mixed group of Hutu and Tutsi [...]