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Papers about Rwandan Genocide
Papers about Rwandan Genocide
Papers about Rwandan Genocide
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In her book, Immaculée Ilibagiza shares the power of faith in God through her moving experience of the Rwandan genocide. God saved her life for a reason. “He left me to tell my story to others and show as many people as possible the leading power of his Love and Forgiveness” (208-09). Her book proves that “with God all things are possible”. Her objective is not to give a historical account of Rwanda and/or of the genocide. She gives her own story. She attests that through God’s help, forgiveness is possible – even to those who killed her parents. Her book is meant to help people to let go of the chains of hatred and anger, and be able to truly live in God who is love. Left to Tell is a breathtaking book that proves the fact that “the love of a single heart can make a world of difference” (210). The book is divided into three parts, and each part into eight chapters. The author recounts how God saved her from the shadows of death and helped her discover who He really Is.
The first part of the book gives an account of Immaculée’s family background. The love she experienced from her parents and her three brothers is illustrated. Her parents cared for everybody, particularly the poor. Because of the love with which she grew up, she never realised that she was living in a country where hatred against the Tutsi, her tribe, was rampant. It was not until she was asked to stand up in class by her teacher during an ethnic roll call that she realised that her neighbours were not what she thought them to be – good and friendly. After struggling to get into high school and university, not because she was not qualified but because of discrimination against her ethnic background, she worked hard to prove that if women are given opportunities to...
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...elatives were killed. She had to deal with fury and had no one to speak to, not even the other women as they were under strict orders not to utter a word. She could not stomach the pain of staying in the house of somebody who chased away her brother. Yet it is in Mulinzi’s bathroom that Immaculée discovered God amidst the Rwandan Holocaust. She discovered God after many temptations from the devil who wanted her soul to be imprisoned by vengeance. She prayed for thousands of Tutsi who had been murdered, and prayed for their killers to come into God’s powerful light and be changed by his love: “Touch them with your Divine Love, God. Only then will they drop their machetes and fall to their knees. Please, God move them to stop their slaughter. Forgive them” (105). After this prayer, things were never the same. Immaculée discovered God’s light and remained in it.
In her memoir Left to Tell: Discovering God Amidst the Rwandan Holocaust, Immaculée Ilibagiza endures horrific tragedies as everyone around her is viciously killed by Hutus during Rwanda’s genocide. In the course of just three months she loses almost everyone that she loves except her oldest brother, Aimable. However, despite everything that she goes through, Immaculée forgives the Hutus that wronged her and changed her life forever. Immaculée did not forgive for the good of others but rather for herself. It would do her no good to hold on to her negative feelings for the rest of her life as they would continue to eat at her. With the help of her extreme devotion to God she was able to let go and move on with her life, but without forgetting what had happened to her, her family, and many of the people that were close to her. Without her love for God, she would not have survived living in the bathroom for so long. It was very hard for her to forgive those that trespassed against her, and almost unimaginable to readers that she had the ability to do so, but it was the right thing for her to do.
Immaculée had friends who were Hutus and in the beginning of the genocide such as one her most dearest friends and Immaculée could even call Janet family. "I staggered into the hall and leaned against the wall. How could my dearest friend turn against me? We'd loved each other like sisters once-how could she be so cruel now? How was it possible for a heart to harden so quickly?"When Immaculée and Vianney show up to the pastor's house Janet said she would never hide a Tutsi in her house. The pastor told Immaculée that her little brother Vianney has to go in the morning. She was furious but she knew it would have to be for the best for Vianney and hopefully he survives the genocide. Immaculée hid in a bathroom with seven girls Athanasia (14), Beata (12), Therese (55), Claire, Sandra, Malaba, and Solange. For three months these girls were in a bathroom with each other. They kind of became a small family from this and even made their own sign language so they could talk to each other. Therese had some family in the bathroom which was her kids. They didn’t argue about anything because there wasn’t anything to argue about and they only had each other to talk to in the intensely small bathroom. The girls in the bathroom did not know what was happening outside of the bathroom so they were important to each other for those three months. When the French arrived Immaculée and all
"Rwanda Genocide 20 Years On: 'We Live with Those Who Killed Our Families. We Are Told They're Sorry, but Are They?'" The Guardian. N.p., n.d. Web. 28 Nov. 2013.
Mukamana, Donatilla and Petra Brysiewicz. “The Lived Experience of Genocide Rape Survivors in Rwanda.” Journal of Nursing Scholarship. 40:4 (2008): 379- 384. Google Scholar. Web. 4 May 2014.
The Web. The Web. 27 Jan. 2014. Vollhardt, J. R. and Bilewicz, M. (2013), After the Genocide: Psychological Perspectives on Victim, Bystander, and Perpetrator Groups. Journal of Social Issues, 69: 1–15.
Eva Hoffman’s memoir, Lost in Translation, is a timeline of events from her life in Cracow, Poland – Paradise – to her immigration to Vancouver, Canada – Exile – and into her college and literary life – The New World. Eva breaks up her journey into these three sections and gives her personal observations of her assimilation into a new world. The story is based on memory – Eva Hoffman gives us her first-hand perspective through flashbacks with introspective analysis of her life “lost in translation”. It is her memory that permeates through her writing and furthermore through her experiences. As the reader we are presented many examples of Eva’s memory as they appear through her interactions. All of these interactions evoke memory, ultimately through the quest of finding reality equal to that of her life in Poland. The comparison of Eva’s exile can never live up to her Paradise and therefore her memories of her past can never be replaced but instead only can be supplemented.
Set in post-colonial Senegal, Sembene ascribes great significance to African femininity by naming his film after a female character and heroine of the film, Faat Kine. Although Kine is initially depicted as a victim of male supremacy, she is eventually represented as an archetypal figure of resilience and independence. Impregnated by her instructor as a teenager, Faat suffered severe social degradation and condemnation even from her father. Despite the significant part played by the man in Kine’s ordeal, he is neither chastised nor stigmatised by the outcome of their perpetration, but rather his life proceeds in some semblance of order. In addition, Kine is betrayed by her criminal husband who absconds with her life savings leaving her penniless with two children. Nonetheless, she single-handedly raises two children without any masculine presence. Kine’s pillars of emotional and spiritual strength are her family (mother and children) as well as her friends, which is divergent from the African customary convictions of the man as sole supporter of woman. Evidently, the men in Kine’s life are highly instrumental to her anguish and yet irrelevant to her survival. Sembene uses Kine’s ordeals to display the plight and cultural marginalization of the African woman.
Sibomana, A. 1999. Hope for Rwanda: Conversations with Laure Guilbert and Harve Deguine. Pluto Press, London, UK, 205 pp.
...appened because of a variety of reasons; long struggle of the Hutu, knowing that they were different and a bane aspiration to being able to be placed in an important place in society, holding a good position in government or in Church, for example. However, greed was not the reason for the killings. Perpetrators were poor, as poor as their victims were and neither the killings started in the poorest regions of Rwanda (Stratus, 2006). Now, focusing on religion to Rwandans Religion became so important because they became aware of “something bigger than themselves”, understanding that with God everything is possible, they realised that their life must had a meaning. Faith was obviously their food, the source of the strength that kept motivating them to commit the “work”. Now, they forgive, now they ask for forgiveness and once again, the power of religion is upon them.
There is perhaps no greater joy in life than finding one’s soul mate. Once found, there is possibly no greater torment than being forced to live without them. This is the conflict that Paul faces from the moment he falls in love with Agnes. His devotion to the church and ultimately God are thrown into the cross hairs with the only possible outcome being one of agonizing humiliation. Grazia Deledda’s The Mother presents the classic dilemma of having to choose between what is morally right and being true to one’s own heart. Paul’s inability to choose one over the other consumes his life and everyone in it.
She didn’t write this book for people to pity her, no she wrote this book to share her gruesome experience and give people a mental image of Rwanda to her readers. She describes what life was there and the absolute true presences of evil throughout the genocide, she outlines the events that occurred and gave her audience the chance to walk in her shoes. English was not her primary language and she has had slim to no experience writing, Left to Tell is a truly inspirational piece that was had a great effect on
Left to Tell gives us an insight into Immaculèe’s thoughts and feelings during the genocide. When she was going up, she was confused about what the terms “Tutsis” and “Hutu” meant, because her family had never talked about which group their family was identified as. As she tried to enter high school and college, she learned that because of her Tutsis status, it was harder for her to be accepted into the top schools, regardless of her ability. When the brutal murders began, she lived in a bathroom. While in the bathroom, Immaculèe lived in fear, but also was proactive and learned English. At the end of the book, she does something unthinkable, she forgives the neighbor that killed her family. Immaculèe would likely tell a phenomenologist the fear she was feeling, but the deepening of faith the experience
These readings brought a disturbing realization and understanding on the diplomacy that took place during the Rwandan Genocide. It was astonishing to see that the United States government was absent for most of the genocide, and made no attempt in stopping the genocide until it was severely out of control. There were several places within these readings that gave proof to the negligence of the national policies preventing genocide. For example, the Presidential Decision Directive 25 original called for the protection of civilians in areas of civil war and the providence of humanitarian assistance for people who were in need. However, the United States policy did a complete three-sixty and called for intervention if the country favored our interests. I understand our government had fears
Racism and sexism thinly veiled by xenophobia in America, Adichie portrays these two factors in society. Generally by putting her main character through a consistent stream of seemingly routine events involving one or even both of the factors. Often times she deals with micro-aggressions about her hair, which does not fit the American standard of beauty and elegance. Often showing how people are quick to assume that she is unintelligent simply by her skin and her accent. Often times Adichie portrays Ifemelu as the object of criticism and envy. Ifemelu is merely struggling to survive in a new environment. An environment that by all accounts constantly attempts to tear her down, her psyche and emotional stability constantly suffering damage.
In 1994, Rwanda lost 1 million people in 100 days. The build up to what resulted in the genocide of Tutsis in Rwanda is a long history of deliberate policies starting at colonialism through different successive regimes that were in power at different times. Rwanda had lost 1 million people and by the end of 1994, approximately 2 million people were in prisons as suspects who had taken part in the execution of that genocide. At the time, the public and civil service institutions had all collapsed. Rwanda had only 60 lawyers at the time. The challenge to the government then was how to deliver justice to the dead, the victims who had lost their loved ones and survivors of the genocide, and the suspects in prison. The purpose of this paper therefore,