It is pointless to waste time believing that there will ever be a day when Burundi will be made up of a single ethnic group, “chosen by the Gods of its choice,” to the exclusion of others, who are nonetheless an inherent part of Burundian reality.
The history of this Great Lakes African country is marked by conflicts of all kinds, which have one thing in common: the desire to exclude others and reign supreme indefinitely, in an exclusive manner. This dream has always wreaked havoc and even inspired followers, but it has never had, and will never have, any real chance of succeeding. The example of Rwanda, through the 1994 Tutsi genocide that claimed nearly a million lives, is particularly telling in this regard. Today, and in the future, if nothing is done to ward off these demons, the same causes will produce the same effects, and no one will emerge victorious from conspiracies designed to annihilate others.
The solution, therefore, lies in peaceful coexistence, which results from the primacy of the rule of law, faith in a shared destiny, and mutual respect—resting on five pillars that we identify here, without any claim to exhaustiveness or to reinvent the wheel.
1. The Promotion of Inclusive Political Dialogue
The term “dialogue” may seem overused, as it is frequently repeated—whether for efficiency, strategic purposes, or even mockery. However, it remains the essential recipe for escaping the obscurantism and extremism in which we are constantly immersed, a situation that makes us believe that force and political intrigue alone can resolve everything.
Yet, since time immemorial, both through traditional judicial mechanisms and modern courts, reconciliation and conciliation have always been key instruments in resolving conflicts—within families, villages, and even at the highest levels of hierarchy.
For example, during the monarchy, the King was above all but not above justice—this was not an invention of the colonizers. Many testimonies and well-known tales highlight this, to the amazement of both the wisest minds and the less perceptive.
The Arusha Agreement for Peace and Reconciliation in Burundi is a prime example. Some call it imperfect and even outdated, but its essence remains relevant. It established in golden letters the mechanism of truth and reconciliation alongside a special tribunal for Burundi. Thanks to this spirit and other measures implemented to foster peaceful coexistence among “enemy brothers,” the agreement allowed for nearly a decade of relative peace and proved crucial in the fair distribution of responsibilities among the country’s different ethnic components. However, it was later discarded by the current regime without the consent of the stakeholders who had established it on August 28, 2000, in Tanzania. Even the constitution it inspired was amended without considering the general interest that should guide any wise and well-intentioned legislator. Today, once again, dialogue is essential—and the current political actors who once benefited from it should not ignore its virtues.
2. Political Decontamination of Youth
A highly politicized youth becomes polarized—this is no secret. There are numerous examples in the region and beyond that show it is far more beneficial to educate young people than to manipulate them for unacknowledged and inappropriate ends. “Those who sow the wind shall reap the storm,” as the saying goes—there is nothing to expect from a youth without guidance, turned into a “mouthpiece of its masters” instead of being properly trained to meet contemporary challenges and future stakes.
The numerous crimes and abuses attributed to the Imbonerakure, like those of the Interahamwe on the other side of the Kanyaru River, are clear examples of the consequences of unethical political indoctrination fueled by hatred and excess. Someone once said that when the strength and intelligence of youth are harnessed wisely, few development obstacles cannot be overcome. However, when youth become an instrument of violence and death, sustainable development is impossible—the country declines and shrinks like a withering skin, affecting several generations.
Decontaminating this youth is an urgent necessity. If this is not done swiftly, there is no certainty that the indoctrination and political exploitation imposed on them will not eventually turn against their own architects.
3. The Secularism of the State
The Constitution of the Republic and common sense establish the principle of a secular state, ensuring that freedom of worship places all religious denominations on an equal footing and grants citizens the right to adhere to the religion of their choice.
History has shown that mixing politics with religion breeds extremism and intolerance. People loot, rape, and kill in the name of a merciful God, and no form of justice opposes it. Everything done or said appears to be divinely inspired, and some even claim to have divine revelations that no one can contest.
When such behavior comes from ordinary people, it is already problematic. However, when it is embodied by those in power, their words and actions take on the force of law. Consequently, those who commit crimes in their name are perceived as legitimate actors. The church is an institution with its own rules and principles, speaking to many people. The state is also an institution that, in a democracy, oversees all others. Therefore, confusion between the two, or one seeking to dominate the other, is unacceptable. Conflicts and tensions should also be avoided.
To get straight to the point, in Burundi, the presidential family is mobilizing citizens in the name of God through a new religious movement it leads, while traditional churches continue their established missions. The difference, however, is that—without advocating for them—churches like the Catholic Church remain within their rights and traditional roles, especially in a country like Burundi, where religion holds great significance. This situation has created confusion, cacophony, and an emerging latent conflict.
4. Ending the Exploitation of Suffering and Memory
In any organized society, memory belongs to the community, and monopolizing it leads to excesses and even exclusion. It is unacceptable, for example, for a ruling community to ignore the suffering of others while focusing solely on its own tragedies.
It is well known that people from all ethnic backgrounds in Burundi have suffered injustices. Many have perished in the country’s recurring crises. Our goal is not to assign blame—that is beyond our mission. However, competent national and international institutions exist to carry out this work, not to humiliate, but to reconcile and heal collective memory. If reliable opinion surveys were conducted, it would not be surprising if the majority of Hutus, Tutsis, and Twas all expressed a desire for truth to prevent harmful generalizations.
Until this becomes possible, the authorities must refrain from exploiting suffering and memory through costly events, insults, and intimidation tactics. Such actions do not make a nation stronger—they only enslave it forever.
5. Halting the Exploitation of Citizens for Non-Essential Public Operations
For elections, officials’ anniversaries, or other events unrelated to the public good, the population is constantly mobilized to spend money. Exploited and overburdened, they are forcibly enlisted despite their financial struggles. There is no clear evidence that these forced contributions are even necessary.
Take elections, for instance—why fund electoral operations that fail to improve people’s daily lives, serving only to legitimize struggling political actors desperate for recognition?
Instead of resorting to such coercion, Burundian authorities should ease tensions with international partners and financial donors to secure funding for meaningful political processes. The only inconvenience? These authorities would have to justify their use of funds—an accountability exercise they seem eager to avoid, for reasons that are not hard to guess.
Done in Ottawa, January 29, 2019
© The Alliance of Burundians in Canada (ABC)