Interethnic Marriages, the Survival of Women, and the Logics of Genocide in Rwanda

Chakravarty, Anuradha

doi:10.1353/gsp.2011.0057

Cited by 3 publications

(3 citation statements)

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“…For example, during the Rwandan genocide, the rates of survival among inter-ethnic Hutu and Tutsi married couples varied depending on whether the husband was a Hutu or Tutsi. 411 Similarly, attention to the inclusion of different voices in the process of choosing and designing processes of transitional justice can increase our knowledge of potential obstacles to participation that may exist, the knowledge of which can lead to the design of more effective processes. 412 Second, by including women and members of historically marginalized groups in processes of transitional justice and taking seriously their experiences, we avoid duplicating injustice.…”

Section: Whose Wrongs?mentioning

confidence: 99%

#MeToo, Timees Up, and Theories of Justice

2018

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Section: Whose Wrongs?mentioning

confidence: 99%

#MeToo, Timees Up, and Theories of Justice

2018

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“…During the Rwandan Genocide, there appear to have been ''no specific orders for rape''; however, ''innuendo, jokes, and propaganda were interpreted as intended'' and provided a license for Hutu men to rape Tutsi women. 13 The word kubohoza (''to liberate'') was used to refer to rape; this word was also heavily associated with the political rhetoric of the extremist Hutu Power movement, indicating the relationship between rape and the social control of Hutus over Tutsis during the Rwandan Genocide.…”

Section: Rape and Genocidementioning

confidence: 99%

Rape as a Weapon of Genocide

Reid-Cunningham

2008

Genocide Studies and Prevention

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Sexual violence against women during war and genocide is a pressing problem. Rape is used as a tactic of war and genocide because of its physical and psychosocial consequences for individuals, families, and communities. The physical and emotional sequelae of individual assaults are magnified when rape is committed on a mass scale, as in Bosnia-Herzegovina (1992-1996, Rwanda (1994), and Darfur, Sudan (2003-present). The victimization of raped women affects the community through the collective responses of survivors and their families, friends, and neighbors. Forced intercourse and impregnation represent a symbolic conquest of the woman by the rapist. This conquest becomes generalized to the whole population as survivors, witnesses, families, and communities inter-nalize rape as an assault on their collective consciousness.Sexual violence against women during war and genocide is a pressing problem. Rape is used as a tactic of war and genocide because of its physical and psychosocial consequences for individuals, families, and communities. The physical and emotional sequelae of individual assaults are magnified when rape is committed on a mass scale, as in Bosnia-Herzegovina (1992-1996, Rwanda (1994), and Darfur, Sudan (2003-present). The victimization of raped women affects the community through the collective responses of survivors and their families, friends, and neighbors. Forced intercourse and impregnation represent a symbolic conquest of the woman by the rapist. This conquest becomes generalized to the whole population as survivors, witnesses, families, and communities internalize rape as an assault on their collective consciousness.

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“…This highlights the "illusion of a singular identity" that was shaped by Hutu extremists to incite people to commit violence in its name. 4,40 The self-understanding of those engaged in an interethnic marriage, was marked by ambiguity, due to the outsiders' perspective on their being, but also their confusion around the meaning of ethnicity in their personal lives. 27,40 The Perpetrator Narrative…”

Section: The Process Of Ethnic Self-discovery and Positioningmentioning

confidence: 99%

<p>From Child to Genocide Perpetrator: Narrative Identity Analysis Among Genocide Prisoners Incarcerated in Muhanga Prison, Rwanda</p>

Bigabo¹,

Jansen²

2020

PRBM

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Background: This article focuses on the narrative identity of eight convicted genocide perpetrators in Rwanda, who participated in the 1994 genocide against the Tutsi. Narrative identity is the internalised and evolving story of the self that a person constructs to make sense and meaning out of his life. This study focused on the key autobiographical memories, present day experiences and the anticipated future of genocide perpetrators by exploring the self-perception of genocide perpetrators, in the context of their psychosocial rehabilitation. Methods: The Biographic Narrative Interpretive Methods (BNIM) were used for the collection and analysis of life stories of the eight genocide prisoners in Muhanga Prison. Results: The narratives of the respondents converged into five main themes: (a) the childhood experience of abandonment, (b) the process of ethnic self-discovery and positioning, (c) the perpetrator narrative, (d) the imprisoned self and (e) the imagined future self. Two main feelings from their narratives were outlined. Those feelings were the feeling of the abandoned and the feeling of the abandoner in the context of making sense and meaning out of their lives. Results revealed that the positioning of genocide perpetrators through their narratives can influence positively or negatively their rehabilitation. What is important in this article is the exploration of the account of the self-perception of the convicted genocide perpetrators throughout pre-and post-genocide Rwanda and the way they project their future self. Two main feelings from their narratives were outlined: the feeling of the abandoned and the feeling of the abandoner in the context of making sense and meaning out of their lives. Results revealed that positioning of genocide perpetrators through their narratives can influence positively or negatively their rehabilitation. Conclusion: Genocide perpetrators in the context of Rwanda continuously work on ways to acknowledge, rationalise or justify those acts as part of their biography. Interventions enabling their self-discovery can have a positive impact on their self as prisoners, their families and the community at large in post-genocide Rwanda.

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Interethnic Marriages, the Survival of Women, and the Logics of Genocide in Rwanda

Cited by 3 publications

References 24 publications

#MeToo, Timees Up, and Theories of Justice

#MeToo, Timees Up, and Theories of Justice

Rape as a Weapon of Genocide

<p>From Child to Genocide Perpetrator: Narrative Identity Analysis Among Genocide Prisoners Incarcerated in Muhanga Prison, Rwanda</p>

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