Rwandan history has been subject to manipulation by various actors, serving their own political agendas. Missionaries and colonialists played a significant role in this regard. Unfortunately, even post-colonial leaders in Rwanda perpetuated these manipulations, with President Kayibanda and Leon Mugesera, a genocide convict standing out as notable examples. The culmination of these manipulations was witnessed in the devastating Genocide against the Tutsi in 1994. However, post-genocide historians have made strides in diverging from this narrative. Researchers from the University of Rwanda, sponsored by the National Unity and Reconciliation Commission (NURC), have led the way in challenging the prevailing accounts. Their endeavors deserve recognition and should inspire further efforts in rewriting the narrative. It is imperative to educate Rwandans of this and future generations to prevent the recurrence of such a horrific event—the worst in human history. Contrary to the viewpoints espoused by missionaries and colonialists, traditional Rwandan society holds a different perspective. The myths and legends passed down through generations reflect a sense of common ancestry among Rwandans. Notably absent from these legends are the Hamite/Bantu myth and the racial ideologies concocted by external influences. Myths and legends are an integral part of human existence, with Greek mythologies being a prime example that still informs the Western world today. The roots of science and technology can be traced back to historical myths and legends. Thus, acknowledging their significance and exploring their historical foundations is crucial. Professor Celestin Kanimba Misago sheds light on Rwanda's prehistory and original settlements, which traces back to 1000 BC. Rwanda covers an area of 26,338 km². Archaeological findings provide evidence of early human occupation, with the discovery of quartz tools and pottery in various sites dating back several thousand years. These findings place Rwanda within the broader context of interlacustrine/African history, refuting the notion that Rwanda exists in isolation as our detractors would have us believe. According to historical accounts, Rwandan myths and legends revolve around two central figures: Kigwa and Gihanga. Kabeja, the king of Mubari (now within Akagera National Park and its surroundings), had a granddaughter named Kazi, who married Kigwa. Their union gave rise to Gihanga, the official founder of the Banyiginya dynasty and regarded as the father of the Rwandan nation-state. Gihanga lived an adventurous life, residing in Mubari and Bugoyi near Rwerere (now in Rubavu district) at different stages. He inherited blacksmith skills from his father, Kigwa. Gihanga, too, was a skilled blacksmith, adept in woodwork and tannery. He harbored ambitions of conquering royal powers not only in modern-day Rwanda but also in its periphery, including Burundi, Nduga (Gitarama), Bukunzi (Rusizi), and Bunyabungo (DRC). Ultimately, he established his authority in Buhanga (formerly Ruhengeri) after marrying Nyamususa, the daughter of Jeni, one of the last kings of the Barenge dynasty from the Basinga clan. Gihanga's influence extended to the neighboring kingdoms of Burundi, Bunyabungo (DRC), Ndorwa, Bushubi, and Karagwe (Tanzania), earning him the title of an emperor. The discovery of cows and the subsequent importance of milk in Rwandan culture is attributed to Nyirarucyaba, Gihanga's daughter, who married a hunter named Kazigaba. One day, she emerged with a cow and her calf, and she learned how to treat and churn milk. When Gihanga fell ill with dysentery, Nyirarucyaba provided him with milk, leading to his recovery. Guided by a soothsayer named Gakara, Gihanga discovered numerous cows in the Rugezi valley, stretching from Gicumbi to Burera. Gihanga gathered his children in Mutara and Humure (Muhura sector) and distributed cows among his sons, who went on to establish dynasties in Rwanda and neighboring countries. Contrary to the assertions made by certain authors like Pages and Delmas, the myth of Ibimanuka (those who fell from heaven) does not mention domination or invasion of one group by another in Rwanda. The term Mututsi in the myth does not connote an ethnic group but refers to the father of Serwega, Muha, and Mukono. Rwandese origins revolve around the identification of clans, which played a central role in classical Rwanda. Three distinct groups emerge from this historical context: the dynastic clans from Gihanga-Nyiginya, Shambo, and Tsobe; the clans of queen mothers from Mututsi-Ha, Kono, and Ega; and the Basangwabutaka clans, often associated with the Hutu designation but lacking concrete proof, including Zigaba, Gesera, and Singa. The three great Biru (ritual kings) originated from these groups: Tsobe, Kono, and Singa. A connection can be observed between the legends of Gihanga and Kigwa and the institution of ubwiru (esoteric code). Gihanga, starting from Mubari, which is considered the cradle of Rwanda, extended his influence into neighboring regions through strategic alliances and intermarriages. An example is his marriage to Jeni's daughter, Nyamususa. Gihanga founded Rwanda and passed it on to his sons: Gahutu, Gatwa, and Gatutsi. In alternative narratives, Gihanga begot Kanyarwanda and entrusted Rwanda to him, who, in turn, gave birth to the aforementioned three sons. Two significant symbols, the royal drum and the cow, are central to narratives justifying Gihanga's creation of Rwanda. The hero, Gihanga Cyahanze inka n'ingoma (Gihanga, the bringer of cows and kingdom), is affectionately nicknamed Ngomijana.
