Post-Genocide Rwanda: The Changing Religious Landscape

Abstract

Th is paper seeks to examine the proliferation of Pentecostal churches and the changing religious landscape of Rwanda. Th e horrifi c genocide of 1994, left the country's traditional mainline churches bloodied and the Christian faith seriously challenged. Unlike elsewhere in Africa, prior to the genocide, Pentecostal churches had not got a foot-hold in Rwanda, then referred to as the most Catholic country in Africa. In the aft ermath, Rwanda has experienced a spontaneous growth of new churches imported by returnees from far and wide. Th ough the Catholic Church still retains its dominant position, there has been an upsurge of Protestants and the Rwandan religious landscape is changing considerably. Th is gospel explosion has been attributed to the enormous challenges of socialeconomic reconstruction of a fractured society, where reconciliation and healing are of utmost importance. By packaging their messages with hindsight of the disillusionment with the traditional churches and the spiritual as well as the material need to arise from the ashes of genocide and rebuild their lives, these churches have attracted thousands of Rwandans.

Confusion and Communion: Christian Mission and Ethnic Identities in Postgenocide Rwanda

“…With nearly 90% of the population professing Christian faith, diverse church presence was pervasive and active in the years before the genocide (Kubai 2007; Spijker 1997; Van Butselaar 1981)' John Barton is currentl) the Provost and Vice President of Academic Affairs at Rochester College in Rochester Hills, Michigan. He and his famil!…”

“…Even some supporters are growing concerned about the underside of Rwanda's recovery and the durability of its successes (Kinzer 201 1). Human rights organizations report that life can be precarious for those who are critical of the "official history" and its postethnic bias; dissenters can be charged with "ethnic divisionism" and "genocidal ideology," and those found guilty can lose their jobs, be jailed, exiled, or worse (Human Rights Watch 2000, 2007Reyntjens 2004, 201 1). Accusations of ethnic divisionism and genocidal ideology are common in the government-affiliated newspaper, The New Times, and subsequent fear of the issue has spread through various sectors of society, often making the topic of ethnic identity "taboo" (Freedman, et al 2008: 679)' Charges of ethnic divisionism have also been employed to ban prominent opposition political parties, shut down independent human rights organizations, and arrest or exile a number of government critics (Human Rights Watch 200 Debates about the merits of a post-ethnic stance for national rhetoric and policy are beyond the scope of this paper.…”

“…It became increasingly clear that the events of that spring were forever changing the landscape of the world of Christian missions we had just entered.As has often been noted, at the time of the genocide, Rwanda was the most Christianized country on the African continent and had often been featured as a model of successful evangelization and missionary development. With nearly 90% of the population professing Christian faith, diverse church presence was pervasive and active in the years before the genocide (Kubai 2007; Spijker 1997; Van Butselaar 1981)'John Barton is currentl) the Provost and Vice President of Academic Affairs at Rochester College in Rochester Hills, Michigan. He and his famil!…”

Evaluating the Contribution of African New Pentecostal Independent Churches on the Wellbeing of Church Members: Case of Zion Temple Celebration Center in Rwanda

“…Differently from what has been defined as new Pentecostal churches by several scholars [1,2] in the Rwandan context the term refers to churches which were established in the post-genocide period linked to the reality of peace-building and the reconciliation process [3,4]. These churches were involved in a process aiming to bring up communities and church members in particular from post-genocide desperate conditions to spiritual, social and economic stability.…”

“…I have conducted interview with two ZTCC pastors (including the overseer and founder of the ZTCC) and two team leaders (one for Asaph choir singers and the other for youth) during their recurrent visits in Israel that normally happen in September and March every year, respectively during Sukkot and Purim holidays 4 . The aim was to get information about the inputs and strategies that ZTCC has put in place in order to contribute in rebuilding social and economic wellness of its members in particular and Rwandan society in general.…”