Rwanda’s formal system of honouring national heroes, which was introduced after the liberation struggle and the 1994 Genocide against the Tutsi draws from deep-rooted traditions of recognising courage and selfless service in Rwandan society. A hero is someone who remains committed to a cause and performs an exceptional act for the benefit of others. Such individuals are defined by integrity, selflessness and courage, and they persevere despite adversity, according to the Chancellery for Heroes, National Orders and Decorations of Honour (CHENO). ALSO READ: How ancient Rwandans counted years Historically, heroism was recognised both on the battlefield and in everyday life. CHENO’s book, ‘Culture of Heroism in Rwanda’, published in August 2024, shows that before colonial rule, heroism was most visibly expressed through warfare, particularly in defending and expanding the kingdom. Acts of bravery were classified into three levels, each marked by a specific honour. The first distinction was Umudende, a ring awarded to a warrior who had killed seven enemies directly on the battlefield. Those who were wounded and later died did not count. The seven kills could be accumulated over several battles spanning many years. ALSO READ: How Rwanda’s pre-colonial Kings shaped its borders Only a handful of individuals are known to have received this honour, including King Kigeri III Ndabarasa before his coronation, King Kigeri IV Rwabugiri during his reign, and Nyiringango ya Nyagahinga, a member of Rwabugiri’s royal guard. The second category was Impotore, a ring awarded to a warrior who had killed 14 enemies in battle. No known individual is recorded to have attained this distinction. The highest honour was Gucana uruti (burning the spear-handle tree), a ceremony performed after a warrior had killed 21 enemies on the battlefield. During the ceremony, the hero lit the shaft of a spear as celebrations, attended by the royal court, family and friends continued through the night. From that moment, the warrior no longer returned to the battlefield and instead became a permanent envoy of the king, representing him at ceremonies and official functions. The hero also received special privileges, including distinctive attire and honours. ALSO READ: Reframing Rwanda's origins: A look beyond colonial narratives The only known warrior to perform Gucana uruti was Karega ka Karigata of the Uruyange regiment. After Rwandan forces defeated those of Kabi ka Makombe, king of the Abashi, at Kidogoro, King Rwabugiri sent Karega to commend the warriors on his behalf, travelling with beer to reward them. Cultural norms strictly governed conduct in war. Warriors did not kill women, children or fleeing enemies. Heroism beyond the battlefield Heroism was not limited to warfare. According to Nicolas Rwaka, Division Manager of Research on Heroism, Outstanding Achievers and Decorations at CHENO, people were also recognised for protecting communities, upholding justice and safeguarding the vulnerable. Those honoured for such acts were often rewarded with land, cattle and other privileges. Some individuals were known as abatabazi—people who deliberately sacrificed their lives in foreign lands to curse hostile kingdoms, enabling Rwanda to later defeat them while defending or expanding the kingdom. A notable example is Princess Robwa Nyiramateke, who made such a sacrifice in Gisaka, a kingdom that later became part of Rwanda in the 18th century. In his book Le Patriotisme Jusqu’au Sang, the late Rwandan author Bernardin Muzungu describes Robwa and her brother, King Ruganzu I Bwimba, as abacengeli—individuals who gave themselves entirely for the survival of the nation. According to the book, diviners foretold that if Robwa married into Gisaka, Rwanda would fall. Kimenyi I Musaya, king of Gisaka, would father a child with her who would seize Rwanda’s throne and annex it to Gisaka. Despite warnings from his father, King Nsoro Samukondo, and later from Ruganzu I Bwimba himself, Kimenyi persisted in seeking Robwa’s hand. Political pressure mounted at the royal court, especially as the queen mother supported the marriage in the hope of uniting the two kingdoms. Recognising the danger, Ruganzu consulted his sister and revealed the prophecy. They agreed that if Robwa became pregnant, she would not give birth but instead die to curse Gisaka, ensuring Rwanda’s victory. According to custom, Robwa could not act alone, and the court sought an intermediary to intervene on her behalf. Divination pointed to Nkurukumbi, her maternal uncle. He declined, saying he was gravely ill and suffering from a rectal prolapse. He warned that intervening for Rwanda in such a condition would bring grave misfortune. His refusal prolonged the matter until King Ruganzu I Bwimba himself intervened at the court of Gisaka, where he was killed. Upon learning of her brother’s death, Robwa took her own life by pulling down Rukurura, the royal drum of Gisaka. She and her unborn child died, leaving a curse on the kingdom and ending Gisaka’s ambitions to dominate Rwanda. Rwaka explains that while abatabazi went to foreign lands intending to die as a sacrifice, abacengeli were often sent to observe enemy strengths and weaknesses and return with intelligence. If captured, they could be killed. There were also Abaryankuna, patriots who supported displaced royalty. After King Ndahiro Cyamatare was killed by Nsibura Nyebunga, his son Ruganzu Ndoli fled to Karagwe as a child, Rwaka said. Loyal supporters secretly visited him, using coded messages to avoid detection, and provided intelligence that later enabled him to return and reclaim the throne. “Rewards for heroism included cattle, such as inka y’ubumanzi, a cow given for outstanding bravery, and inka y’umurindi, awarded either as encouragement for improvement or imposed as a fine for misconduct,” Rwaka said. Heroic values were also reinforced through proverbs, personal names and daily practices, promoting sacrifice, bravery and loyalty to the nation. Heroism before and during colonial rule Before colonial rule, all Rwandans had a duty to resist external threats and contribute to the kingdom’s expansion. Young people were trained through Itorero, which instilled patriotism and discipline, before being organised into military units responsible for defending territorial integrity. Beyond warfare, individuals were rewarded for excellence in leadership, poetry and service to national development, with rewards including cattle, land and agricultural produce. Colonial rule from 1897 to 1962 dismantled traditional governance systems and devalued indigenous concepts of heroism and patriotism. Many cultural practices were abolished and replaced by colonial and missionary laws. Even so, some individuals showed remarkable courage by standing up to colonial authorities. Figures such as King Mutara III Rudahigwa and Michel Rwagasana are remembered for their resistance and commitment to national dignity and are now being recognised as Imena heroes.
