THE DR CONGO HAS NO TRIBE CALLED BANYARWANDA

The history of the Democratic Republic of Congo has been subject to revisionism by foreign forces with the intention of Balkanising the country. This has been done under the guise of the Banyarwanda tribe. It is important to note that having a language spoken in DR Congo that sounds like Kinyarwanda does not automatically qualify the speakers to be Banyarwanda. The Rwanda criminal regime and its lackeys are pushing pseudohistory onto the Congolese people.

Rwandese pseudo-historians have not provided an objective explanation for how DR Congo developed a language similar to Kinyarwanda. Additionally, they have not accounted for the differences in dialects among those who speak the so called “Kinyarwanda”.

On several occasions, I have observed various members of Rwandan society passionately engaging in discussions about the politics of the Democratic Republic of Congo, particularly in North Kivu. However, I have been disappointed to find that no one has ever discussed the history of Congo prior to colonialism. Many Rwandan analysts (Abasesenguzi) tend to focus solely on the period from Mobutu to Félix Antoine Tshisekedi Tshilombo.

The common thing they all tend to say-referring to the so called Kinywaranda speakers, ” Those people in North Kivu that speak a language that wants to resemble ours”. Note: Wants to resemble and Not resembles.

The term ‘Kinyarwanda speakers’ is often used by the Rwanda cabal and its associated terrorist groups to justify their criminal activities in Congo. However, it is important to note that there were migrations of Rwandese asylum seekers and economic migrants to DR Congo from the late 1950s to 1994. Nevertheless, this does not make Kinyarwanda a native language of Congo.

The Twa people are the only group with the credibility to articulate the history of Kinyarwanda. However, due to the systematic genocide committed against them, they are unable to speak. Their descendants have been buried alive and left to die a slow, humiliating death by others.

Due to institutional discrimination and prejudices towards the Twa, their great contribution to African Civilisation has been overlooked. It is important to recognise and acknowledge their significant contributions. A full article on the Twa’s contributions to the world will be posted soon.

There is no tribe called Banyarwanda in Congo.

I have always wondered what went wrong in North Kivu that has turned communities into monsters.

As a child, I would leave Uganda (boarding school) for holidays back home in Congo. Upon arriving in Bunagana, people in Jomba to Rutshuru would already know that Jojo was in town. In contrast to the present day, the population density was significantly lower in the past. It is surprising when you think about where all the new inhabitants have come from.

I have always been a subject of interest to Hutu, Tutsi and Twa. Our home frequently received visitors from all three groups. However, it was only when I went back to school in Uganda or visited Rwanda that I became aware of the differences between people. Unfortunately, I was often a victim of profiling and harassment. This experience instilled revolutionary tendencies in me at an early age. Being revolutionary is not only about fighting and overthrowing regimes, but also about travelling, researching and educating oneself. Therefore, I was empowered with empathy at an early age to understand the plight of African people.

Linguists have studied the mother tongue of the Abahutu people, as well as the languages of many other African peoples in eastern, central, and southern Africa. They have discovered that these people share the expression ‘ntu’ when referring to a human being, including in Swahili (‘muTU’), Shona (‘muNHU’), Bemba, Nyanja, Ndebele, Zulu, Xosa, and others.

Scientists are currently studying the hypothesis that Bahutu are one of the major ethnic groups of the Bantu people. This information could be valuable in the Democratic Republic of Congo, as discussed below.

The Abahutu were originally part of a great empire that extended from present-day south-west Uganda to eastern DRC, Rwanda, Burundi, and north-western Tanzania. This empire was divided into kingdoms that were administered and led by the ‘umwami’, meaning king. In some parts of eastern DRC, the descendants of the ‘umwami’ still lead the Abahutu community.

The Abahutu kingdom was somewhat independent. It could be said that there was federalism in the Abahutu Empire. The Hutu kingdoms in North-Rwanda (in the Bushiru, Murera, Bukamba, Buhoma, Bugoyi) and in South-West Uganda (in the Bufumbira) had the most similar organizational structure to the Congolese Abahutu. All of these kingdoms spoke the same language. There are three hypotheses regarding the original language spoken by the Abahutu. Some schools consider it to be Kinyarwanda, while others refer to it as Kihutu or Kibantu.

Linguists agree that African languages are often named after the tribes that speak them. For example, Kihunde is spoken by the Bahunde in Masisi, eastern Congo-DRC, Kinande by the Banande in eastern Congo-DRC, Kikuyu by the Kikuyu people in Kenya, Kikongo by the Bakongo in western DRC, Congo Brazzaville, and Angola, and Tshiluba by the Baluba in Kassai and Katanga DRC. Kibemba is spoken by the Babemba in DRC and Zambia. Kinyanja is spoken by the Banyanja in Zambia, Kishona by the Bashona in Zimbabwe, Kindebele by the Bandebele in Zimbabwe, Kizulu by the BaZulu in South Africa, Kirega by the Barega in Eastern DRC, Kishi (Mashi) by the Bashi in Eastern DRC, Kiganda by the Baganda in Uganda, and Kikiga by the Bakiga in Uganda.
According to the roots of the word Abantu discussed above, most linguists and scientists agree that the original language of the Bahutu people is ‘Kihutu’ (i.e. Kibantu spoken by Abahutu). It appears that Kihutu is the language spoken by the Bahutu people in Eastern DRC.

Linguistics identify numerous horizontal variations within the Kihutu language. Depending on the region, Kihutu acquires the name of the place where it is spoken and is often renamed after that place. For example, in Rusthuru, it is commonly known as Kinyabwisha from the Bwisha county in Eastern DRC and Kisanza from the Busanza County in Rutshuru, Eastern Congo-DRC. In ancient Rwanda, the Kihutu language was referred to as Gishiru in northern Rwanda, Kirera in Burera, and Kigoyi in Bugoyi. Later on, it came to be known as ‘Kinyarwanda’ in Rwanda and ‘Kirundi’ in Burundi.

Thus, Kinyarwanda and Kirundi are considered variations of the original Kihutu language. However, these two languages have become national languages in both Rwanda and Burundi and have undergone significant academic transformation and enrichment compared to the Kihutu spoken in Eastern DRC or South-west Uganda. Vertical variation exists in different Kihutu dialects, resulting in a distinction between the Kirundi and Kinyarwanda languages and other Bahutu languages in Eastern and South-West Uganda. The Tutsi and Twa also spoke Kihutu, but it appears that these two ethnic groups lost their original mother tongue due to the principle of majority and integration observed in communities.

It is incorrect to consider Kinyarwanda as a Congolese language. The Congolese government should make efforts to educate all generations, including the Mobutu generation, about this. Kinyarwanda is actually a horizontal variation of the original Abantu language, which was made the national language of Rwanda by the Hutu regime after Rwanda gained independence in 1962.

Recent research suggests that it would be beneficial for the Congolese government to implement a policy emphasising that the Abahutu are Congolese citizens and not transplanted aliens. They have the same rights as any other citizen of the DRC and speak Kihutu, which is one of the 332 dialects spoken in the country. Therefore, the erroneous association between Abahutu and Rwandese would be eliminated from the minds of Congolese people who were held hostage by Mobutu’s controversial citizenship policies. The revival of Kihutu in the Democratic Republic of Congo would support the basis of numerous linguistic studies on African languages.

Today, the Kihutu speakers of Mulenge (Banyamulenge) are often referred to as Kinyarwanda speakers. Therefore, all Kihutu speakers are labelled as Banyarwanda.

Rwanda’s tribal supremacists and their colonial masters have distorted the term ‘Hutu’ and reduced it to an ethnic label in order to subjugate and exploit their own people.

Therefore, they may struggle to understand that Kihutu is their true mother tongue and culture. After reading these facts, some individuals may react negatively.

Thus, colonial gangsters created parasitic social classes known as Hutu and Tutsi to subjugate the indigenous people. This led to the erasure of the rich history of the Abahutu.

Bwisha existed prior to European colonisation. It was politically, economically, and socially developed, and had its own customs as a sovereign nation. Compared to Rwanda, it was more developed.

The Banyabwisha were mistakenly labelled by Belgian colonialists as a tribe based in Kivu, and purely an autonomous Hutu principality.

According to the Banyabwisha mindset, the Mwami was considered incomparable and served as the centre around which all Bwisha life revolved. The king coordinated all political, economic, cultural, religious, and social activities. The removal of the king, which had never happened before in Bwisha’s history, was considered a curse that would haunt the land for years to come.

It is always better to stand alone with the truth than to be in the company of liars and traitors.

An African proverb states, ‘If you want to know where you’re going, you have to first know where you come from.’

 

Joram Jojo