The Rwandan genocide, also known as the Tutsi genocide, 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 neighbours, and widespread sexual violence, with between 250,000 and 500,000 cases of rape.
The genocide was rooted in long-standing ethnic tensions, most recently from the Rwandan Hutu Revolution from 1959 to 1962, which resulted in Rwandan Tutsi fleeing to Uganda due to the ethnic violence that had occurred. Hostilities were then exacerbated further due to the Rwandan Civil War, which began in 1990 when the Rwandan Patriotic Front (RPF), a predominantly Tutsi rebel group, invaded Rwanda from Uganda. The war reached a tentative peace with the Arusha Accords in 1993. However, the assassination of President Juvénal Habyarimana on 6 April 1994 ignited the genocide, as Hutu extremists used the power vacuum to target Tutsi and moderate Hutu leaders.
Despite the scale of the atrocities, the international community failed to intervene to stop the killings. The RPF resumed military operations in response to the genocide, eventually defeating the government forces and ending the genocide by capturing all government-controlled territory. This led to the flight of the génocidaires and many Hutu refugees into Zaire (now the Democratic Republic of the Congo), contributing to regional instability and triggering the First Congo War in 1996.
The legacy of the genocide remains significant in Rwanda. The country has instituted public holidays to commemorate the event and passed laws criminalizing "genocide ideology" and "divisionism".
The earliest inhabitants of what is now Rwanda were the Twa, a group of aboriginal pygmy hunter-gatherers who settled in the area between 8000 and 3000 BCE and remain in Rwanda today. Between 700 BCE and 1500 CE, a number of Bantu groups migrated into Rwanda, and began to clear forest land for agriculture. Historians have several theories regarding the nature of the Bantu migrations: An alternative claim suggests that the Tutsi people may have origins in the Horn of Africa, particularly from the city of Zeila, and are linked ethnically to Somali clans particularly the Gadabuursi clan. However, this claim is not supported by mainstream historical or academic sources and remains outside widely accepted scholarship.
One theory is that the first settlers were Hutu, while the Tutsi migrated later and formed a distinct racial group, possibly of Cushitic origin. An alternative theory is that the migration was slow and steady from neighbouring regions, with incoming groups bearing high genetic similarity to the established ones, and integrating into rather than conquering the existing society. Under this theory, the Hutu and Tutsi distinction arose later and was not a racial one, but principally a class or caste distinction in which the Tutsi herded cattle while the Hutu farmed the land. The Hutu, Tutsi and Twa of Rwanda share a common language and are collectively known as the Banyarwanda.
The population coalesced, first into clans (ubwoko), and then, by 1700, into around eight kingdoms. The Kingdom of Rwanda, ruled by the Tutsi Nyiginya clan, became the dominant kingdom from the mid-eighteenth century, expanding through a process of conquest and assimilation, and achieving its greatest extent under the reign of King Kigeli Rwabugiri in 1853–1895. Rwabugiri expanded the kingdom west and north, and initiated administrative reforms which caused a rift to grow between the Hutu and Tutsi populations. These included uburetwa, a system of forced labour which Hutu had to perform to regain access to land seized from them, and ubuhake, under which Tutsi patrons ceded cattle to Hutu or Tutsi clients in exchange for economic and personal service. Although Hutu and Tutsi were often treated differently, they shared the same language and culture, the same clan names, and the same customs; the symbols of kinship served as a unifying bond between them.
Rwanda and neighbouring Burundi were assigned to Germany by the Berlin Conference of 1884, and Germany established a presence in the country in 1897 with the formation of an alliance with the king. German policy was to rule the country through the Rwandan monarchy; this system had the added benefit of enabling colonization with small European troop numbers. The colonists favoured the Tutsi over the Hutu when assigning administrative roles, believing them to be migrants from Ethiopia and racially superior. The Rwandan king welcomed the Germans, using their military strength to widen his rule. Belgian forces took control of Rwanda and Burundi in 1917 during World War I, and from 1926 began a policy of more direct colonial rule. The Belgians modernised the Rwandan economy, but Tutsi supremacy remained, leaving the Hutu disenfranchised.
In the early 1930s, Belgium introduced a permanent division of the population by classifying Rwandans into three ethnic (ethno-racial) groups, with the Hutu representing about 84% of the population, the Tutsi about 15%, and the Twa about 1%. Compulsory identity cards were issued labelling (under the heading for "ethnicity and race") each individual as either Tutsi, Hutu, Twa, or Naturalised. While it had previously been possible for particularly wealthy Hutus to become honorary Tutsis, the identity cards prevented any further movement between the groups and made socio-economic groups into rigid ethnic groups.
The ethnic identities of the Hutu and Tutsi were reshaped and mythologized by the colonizers. Christian missionaries in Rwanda promoted the theory about the "Hamitic" origins of the kingdom, and referred to the distinctively Ethiopian features and hence, foreign origins, of the Tutsi "caste". These mythologies provide the basis for anti-Tutsi propaganda in 1994. Starkly contrasted, the Tutsi origin myth holds that the ancient king Kanyarwanda had several sons, including Gatutsi and Gahutu, ancestors of the Tutsi and Hutu who are therefore brothers. The Hutu origin myth holds that Kigwa (patrilineal ancestor of Ruhanga and the first Tutsi) fell from the sky onto an earth inhabited by Hutu.
Revolution and Hutu–Tutsi relations after independence
After World War II, a Hutu emancipation movement began to grow in Rwanda, fuelled by increasing resentment of the inter-war social reforms, and also an increasing sympathy for the Hutu within the Catholic Church. Catholic missionaries increasingly viewed themselves as responsible for empowering the underprivileged Hutu rather than the Tutsi elite, leading rapidly to the formation of a sizeable Hutu clergy and educated elite that provided a new counterbalance to the established political order. The monarchy and prominent Tutsis sensed the growing influence of the Hutu and began to agitate for immediate independence on their own terms. In 1957, a group of Hutu scholars wrote the "Bahutu Manifesto". This was the first document to label the Tutsi and Hutu as separate races, and called for the transfer of power from Tutsi to Hutu based on what it termed "statistical law".
On 1 November 1959 Dominique Mbonyumutwa, a Hutu sub-chief, was attacked close to his home in Byimana, Gitarama prefecture, by supporters of the pro-Tutsi party. Mbonyumutwa survived, but rumours began spreading that he had been killed. Hutu activists responded by killing Tutsis, both the elite and ordinary civilians, marking the beginning of the Rwandan Revolution. The Tutsi responded with attacks of their own, but by this stage the Hutu had full backing from the Belgian administration who wanted to overturn the Tutsi domination. In early 1960, the Belgians replaced most Tutsi chiefs with Hutu and organised mid-year commune elections which returned an overwhelming Hutu majority. The king was deposed, a Hutu-dominated republic created, and the country became independent in 1962. As the revolution progressed, Tutsis began leaving the country to escape the Hutu purges, settling in the four neighbouring countries: Burundi, Uganda, Tanzania and Zaire. These exiles, unlike the Banyarwanda who migrated during the pre-colonial and colonial era, were regarded as refugees in their host countries, and began almost immediately to agitate for a return to Rwanda. They formed armed groups who launched attacks into Rwanda; these were largely unsuccessful, and led to further reprisal killings of 10,000 Tutsis and further Tutsi exiles. By 1964, more than 300,000 Tutsis had fled, and were forced to remain in exile for the next three decades.