Narratives of Rwandan youth on post-genocide reconciliation: contesting discourses and identities in the making

Abstract

Drawing on ethnographic research conducted in 2019 with secondary school students in Kigali, Rwanda, this paper aims to shed light on the stance of Rwandan youth on recent policies and discussions about post-genocide reconciliation and peacebuilding. This article discusses the narratives articulated by Rwandan youth on three levels: positioning in relation to the Rwandan government, positioning the self and others in their communities and positioning the self in relation to 'Ndi Umunyarwanda' (I am Rwandan). The discussion of these narratives is based on the concepts of participatory spaces and positioning theory. The findings show that the legacy of the genocide, as well as the reconciliation process, is being performed through everyday actions by the youth. However, the limitations of participatory spaces prevent Rwandan youth from having their positions communicated, negotiated and diversified.

The effects of moral exemplars awareness on common ingroup identification and reconciliation in post‐genocide Rwanda

“…The state also highly encourages parents to teach their children about the genocide. Unfortunately, it has proven hard to receive information on the genocide from family (Ataci, 2022). It is considered as a very harsh topic that parents do not want to deeply discuss with their children.…”

Bodily Scars as Lived Memory in Post-Genocide Rwanda

“…The state-sanctioned ‘ceremonies’ are held at memorial sites around the country. Their physical reminders help carry the past to younger Rwandans, who participate in these events to learn about a time they did not witness but which nevertheless shapes their everyday lives (Ataci, 2022; Benda, 2017; Grant, 2019; Purdeková and Mwambari, 2022). Physical reminders have also ‘travelled’ (Erll, 2011: 11) beyond Rwanda – to diaspora communities and other visitors – through stories, exhibitions, and, especially during COVID-19 restrictions, online mediums (Sibomana, 2020).…”

‘Storylistening’ as a methodology for peacebuilding among young survivors of conflict and their communities in Colombia

“…This contrasts to storytelling, which can assume a hierarchical or 'top down' quality. Even more inclusive forms which bring together marginalised voices to construct narratives and build empathy, particularly in communities that have been affected by violence and sectarianism (see, for example, Maiangwa and Byrne, 2015;Ataci, 2021;Opacin, 2021), are based on the assumption that the act of telling engenders listening, and that because narratives of life experience are voiced, they are heard and understood. However, this is not guaranteed.…”

“…Storytelling methodologies that urge collaboration and include the voices of the marginalised can and do offer a collective response to peacebuilding, but storylistening with its focus on voices being heard and not only expressed creates opportunities to consider the impact of stories on a range of levels, as described in detail below. Much of the literature illustrates how storytellers can become empowered by sharing their narratives (Ataci, 2021; Opacin, 2021), but often less emphasis is placed on the impact for those listening to and hearing their stories. We make no great claims for storylistening, but we do see it as providing an opportunity to develop a more nuanced understanding of the power of stories within peacebuilding for both individuals and the wider community.…”