Should try to read again sometime. Instability in one state had a tendency to migrate across borders affecting neighbouring states. The citizenship crisis is a symptom of the way in which the region’s post-colonial states clung to narrowly defined colonial era definitions of indigeniety to frame their definitions of citizenship (229). Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves. The RPF was composed largely of second and third generation Banyarwanda Tutsi refugees, most of whom had fled Rwanda in the early 1960s during the Revolutionary period (162). Born of Indian descent in 1946, in Kampala, Mahmood Mamdani is a third-generation Ugandan Citizen who by chance turned to academia when Ugandan Government rejected to furnish him passport once he lost during his time in the USA as an Engineering student. Steans, Jill. In his fantastic book, Mahmood Mamdani historicizes and contextualizes the events that led up to the 1994 genocide in Rwanda. 15 November 2007. Without surprise, the text is arguably most powerful when it utilizes quotes by those who lived through the genocide, such as Mectilde’s story in Chapter Seven. Such a framework had the unintended consequence of uniting the native’s against the settler population (25). Some scholars, such as Samuel Huntington, see modern group identity’s as the result of long-term historical processes, therefore unchangeable[6]. . Does anyone else in the US feel profound discomfort regarding this? Change ), Phone: 416.992.6909 These identities were created under Belgian colonialism and reinforced in the post-colonial era. I came out of it with a much better understanding (I think) of the multiplicity of causes leading up to the Rwandan genocide. ", Nur für Bestandskunden / Not for purchase available any more, degruyter.com uses cookies to store information that enables us to optimize our website and make browsing more comfortable for you. . ", "Daring, knowledgeable, and wise, Mahmood Mamdani places the terrible massacres of 1994 in historical, regional, theoretical, and moral perspective. Underlying his statement is the realization that, though ordered by a minority of state functionaries, the slaughter was performed by hundreds of thousands of ordinary citizens, including even judges, human rights activists, and doctors, nurses, priests, friends, and spouses of the victims. Cambridge: Polity Press, 2006. Steans, Jill. "When we captured Kigali, we thought we would face criminals in the state; instead, we faced a criminal population." Rejecting easy explanations of the Rwandan genocide as a mysterious evil force that was bizarrely unleashed, When Victims Become Killers situates the tragedy in its proper context. Conversely, many refugees poured into Rwanda from neighbouring countries, most often from Burundi, at various times throughout the post-colonial period, including in the immediate period before the 1994 genocide. In the ‘colonial logic’ politics becomes no more than the arena for zero-sum competition between colonially constructed racial or ethnic groups vying for absolute power over one another. Change ), You are commenting using your Google account. ", "This book is a must-read. Whereas Primordialist thinkers like Huntington would perceive the deep historical divide between the Hutu and the Tutsi as an absolutely unbridgeable chasm between two historically different and hostile groups, Mamdani’s analysis casts identity as socially constructed and reproduced and thus subject to change. Museveni, going against the desire of many in the government sided with preserving the rights of the indigenous ranchers over the non-indigenous Tutsi (182). Alternatively, indirect rule introduced a stratified social order among the natives. This unexpected turn showed the Tutsi just how tenous their hold on citizenship was in their adopted homeland and thus many turned their attentions back to Rwanda. Though later day historians have ascertained that the absolute control over the state and economy held by the Tutsi over the Hutu in Rwanda was a relatively recent phenomenon in pre-colonial African history that arose out of the absolutist policies of the last pre-colonial Rwandan King Mwami Rwabugiri (71). Through exhaustive historical detail Mamdani deconstructs the myth of the essential difference between Tutsi and Hutu.
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