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Delight Cajo in her first trip to Rwanda

(NOTE: The author of this article is a fourth-year honors student pursuing her Bachelor’s in Civil and Environmental Engineering at Uganda Christian University. These are her August 2019 impressions of a first time trip to Rwanda as part of the American-based Uganda Studies Program.)

By Delight Cajo M. Salamula

The Nyamata Genocide Memorial in Kigali is where I saw, touched and felt the atrocity of the 1994 Genocide against the Tutsi ethnic group of people. It was inside a catholic church where Tutsi men, women and children fled, hoping to be protected from the “enemy” – the Hutu. Tutsi men were on the outer end of this five-acre plot to shield thrice their number of vulnerable women and children whose strength could not measure up to theirs. A book, “Mirror to the Church,” estimates that 5,000 Tutsi perished during the massacre at Nyamata and that 8,000 victims are buried in mass graves behind the church.

Bloodshed was the theme of the Easter holiday. But this time, it was not the blood of Jesus Christ claiming its dominance through his resurrection. It was the bloodshed of best friends killing each other. The irony was that the Hutu and Tutsi, along with a pygmy tribe called Twa,were under one king in 1994 in Rwanda. They have the same language and cultural norms.

The movies “Hotel Rwanda” and “Sometimes in April” and the “Mirror” book by Emmanuel Katongole give only a glimpse of the emotional and physical calamity that happened on the Rwandan soil April 7 to July 15 in 1994. The origin of this massacre had an economic backbone. The colonialists split already existing Rwandans into the three ethnicities based on how they looked and how much land and cattle they owned. The Tutsi were the rich with more privileges of higher paying jobs and their children studying in better schools compared to the Hutu and Twa. The Hutu, aggravated to think the Tutsi were the major bottleneck to their development, planned the killing for about a year before it started.

Delight Cajo and students in the Uganda Studies Program learn a Rwandan dance as part of their experience in understanding genocide and reconciliation.

Bad as the genocide was, not all the Hutu participated. An estimated 1.5 million out of 8 million Hutu did, according to Reverend Antoine Rutayisire, who wrote the book “Faith Under Fire.” This book also shows how God came through with miracles saving lives in this massacre.

As I was pondering Rev. Emmanuel Katongale’s words about whether “the blood of tribalism runs deeper than the waters of baptism,” it dawned on me that God can wipe out the ethnic scars of the Rwandan Anglican Church. In 2019, these people sang and worshiped like they weren’t in Rwanda during that horrific time in 1994. Rhetorically, I wondered, had it happened to me, would I forgive the one who made me an orphan and go ahead to fellowship with him?

An experience in Rwanda with the American-based Uganda Studies Program changed my perceptions in many ways. Through an organization called Christian Action for Reconciliation and Social Assistance (CARSA), I listened to stories of two reconciled perpetrator and victim pairs of the genocide. If you want the truth, listen to both sides. Expressions of pain, anger, jealousy, betrayal, vengeance / revenge, ignorance, hatred, obedience to authority, confusion, psychological transformation, murder, awareness, acknowledgement of mistakes, search for forgiveness, change in behavior, bonding and acceptance of mistakes and history were told.

What stood out the most for me from our visit with CARSA was the psychological transformation that yielded into a peaceful human environment. The psychology behind reconciliation is having a common interest. Cows represent wealth in Rwanda and Uganda, but also reinforce peace in Rwanda. The perpetrator and victim(s) of the deceased family share a cow as upkeep. This enables them to shed layers of the grudge. If one can forgive the person who killed his or herbiological family, then it is possible to forgive and reconcile with absolutely anyone.

While not all Rwandans have reconciled, it was powerful to learn from those who have.

God did not plan the genocide. It’s by God’s grace that people whose families had been killed got back together and have hope through forgiveness and reconciliation.

One of those reconciled is Reverend Antoine Rutayisire, who recalled when he was five years old that his father was killed during the genocide. As some feel the world turned its back on Rwanda, he doesn’t. He does not blame America, the United Nations and others for not stepping in and stopping the genocide. According to Rev. Rutayisire, Rwanda should take full responsibility for its situation.Today, there is Rwandan peaceful cohabitation in which all residents are called Rwandans. In fact, the labels Hutu and Tutsi are forbidden for use of identification in the country.

Advancements over the past two decades include economic growth, health care and infrastructure. Through these, I realized one could always rise up when fallen.

The Rwandan economic growth rate averaged at 7.5% over the decade 2008 to 2018, while per capita growth domestic product (GDP) grew at 5% annually, according to the World Bank.On a local level, I learned through Hope International about a savings program that enables medical insurance for the poorest members of a community. One hospital, in Butaro village, treats cancer at no cost.

As I journeyed through Rwanda back home to Uganda, I saw eucalyptus trees planted on either side of the road, palm trees in the midsection of road and all the slopes of this country’s mountainous terrain with contours. Rwanda has a wave of natural beauty tethered by fresh air and temperate weather. Its culture esteems their inimitably defined long-horned cattle as a sign of wealth. With gratitude, people dance with their hands up in a U-shape to imitate the cow horns,amalgamating energy for the men (bulls) and grace for the women (cows).

I acknowledged the slogan, “God worked very hard for six days creating the heavens and earth. But on the seventh day, He needed a break, so He picked Rwanda as the place to take a much-needed sleep. God sleeps in Rwanda, then keeps busy at work everywhere else.”

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Paul Robinson, right, with Tate Keko, Maasai elder, in Loita, Kenya, 1992

(The Fulbright Program is designed to improve intercultural relations, diplomacy and competence between people in the United States and other countries. This is the second of three stories about American Fulbright Scholars serving with Uganda Christian University.)

By Patty Huston-Holm

“It all starts with a conversation,” said Paul W. Robinson.

Amidst raindrops on fig and lemon trees, sips of hot tea and bites of freshly made banana bread on a chilly Friday afternoon, Dr. Robinson shared what he felt would be the beginning, middle and ending of his appointment as a United States Fulbright Scholar. He spoke from the patio of the Uganda Christian University (UCU) apartment of his daughter, Rachel, who directs the Council for Christian Colleges and University Uganda Studies Program on the Mukono campus.

“Ultimately, it’s about servanthood,” he said, distracted briefly as he and his wife, Margie, pointed to the delightful sights and sounds of the African parrot. “For all cultures and not just people who are Christian, this is key. To serve, you begin with listening.”

Forty years of teaching African history, anthropology, development studies, research methodologies and community health with half in East Africa, plus 65 years of life and learning, have told him so. The Wheaton College (Ill.) Professor Emeritus and Fulbright Scholar will spend the next year with UCU’s Institute of Faith, Learning and Service to help nurture and deepen the university’s practice of integrating the Institute’s three components for students, staff and programs. African leaders, including the late South African President Nelson Mandela and Nobel Laureate and Kenyan Professor Wangari Maathai affirm that Africa’s greatest challenge is developing leadership that is intellectually grounded, ethically formed and committed to service.

Robinson hopes that in some small way that he can support the work of UCU colleagues leading the Institute that was launched in 2010 as well as those within the School of Research and Post-Graduate Studies who share his servanthood passion.

“It’s my understanding that in some regards as the university grew in 20 years, it faced challenges that resulted in a diminished focus on faith and learning,” said Robinson, who has studied and taught in several American and African universities. “This is a pretty common experience in Christian higher education globally. Institutions frequently lose their core.”

Robinson was born in the Belgian Congo as a son of missionaries. When he was age eight, his family fled as refugees from the Congo’s first post-independence civil war to Kenya. There, he met and later married Margie, his high school sweetheart who also was born in the Congo. Together, they forged a life crossing continents and raising three children while being engaged in university teaching, development and church service.

His life and work were informed by a two-year academic and spiritual journey in the desert areas of Kenya and Ethiopia while doing field research for his Northwestern University doctoral dissertation. During that time, he had conversations with sages of the Gabra camel-herding culture to learn how they survived and flourished in one of Africa’s harshest physical environments.

“It’s important to recognize that we all can learn from each other,” said Robinson, who is an American citizen with some roots in Wisconsin, Illinois, and Montana but who considers Africa another home. “We should never be so busy with the reality of where we live that we can’t do that.”

Robinson’s long list of service includes: director of an international study program at St. Lawrence University (Nairobi, Kenya); leader of a USAID-funded initiative responding to the East African HIV-AIDs epidemic; co-founder of The Christian Bilingual University (Congo); elder involved in urbanization work at Nairobi (Kenya) Chapel; and director of a Wheaton College Human Needs and Global Resources Program that engages 200 organizations in 40 countries worldwide. He also continues to serve on boards for a half dozen Christian organizations involved in education, development and missions.

While the Western world sees its role as serving less-developed countries of “the majority world,” Robinson believes that “at the heart of service is a commitment to listening, learning and being present.” Countries known as “developed” have a lot to learn from those they would serve about injustice, suffering, community and more. The traumas of Africa – “fleeing from post-independence Congolese militias, soldiers with guns at barriers and borders, losses and heartache” – remain a part of him, but the “courageousness, resilience, hospitality and generosity of African people and the vibrancy of Africa’s vegetation, tall elephant grass, bird song, hearth-smoke in evenings and mornings” are stronger, he says.

“Africa is a place where people care deeply about their neighbors and want to help them, and serve them,” Robinson said. “It is a continent of abundant and rich resources that could be the life-blood of its peoples, but because of poor leadership and a global economic system that primarily extracts its resources, Africa remains a continent of deep inequalities and poverty.”

In addition to research student involving UCU’s climate and culture, the professor will teach two courses that focus on global perspectives and transforming poverty.

Paul Robinson looks at UCU’s mission, vision and core values, realizing that often for all universities, these are words forgotten or misplaced in the midst of daily tasks of listening to student stories of financial woes, teaching and grading papers. The UCU commitment to offering a “complete education for a complete” person aligns and resonates with his core passions and work.

“How do you effectively teach a whole person?” he asked. “You need to look at the foundational questions of what knowledge should be understood, what skills should be developed, what attitudes fostered, what values modeled, what experience needs to be involved and finally but most importantly, what service should be incorporated.”

With answers to these questions as a baseline, Robinson hopes that a process will be deepened to encourage a more concrete and sustainable model to strengthen UCU.

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Powerful lesson from reconciled Rwandans

Servanthood at the core for UCU Fulbright