Rwanda Genocide Survivor Quotes

I once spoke to someone who had survived the genocide in Rwanda, and she said to me that there was now nobody left on the face of the earth, either friend or relative, who knew who she was. No one who remembered her girlhood and her early mischief and family lore; no sibling or boon companion who could tease her about that first romance; no lover or pal with whom to reminisce. All her birthdays, exam results, illnesses, friendships, kinships—gone. She went on living, but with a tabula rasa as her diary and calendar and notebook. I think of this every time I hear of the callow ambition to 'make a new start' or to be 'born again': Do those who talk this way truly wish for the slate to be wiped? Genocide means not just mass killing, to the level of extermination, but mass obliteration to the verge of extinction. You wish to have one more reflection on what it is to have been made the object of a 'clean' sweep? Try Vladimir Nabokov's microcosmic miniature story 'Signs and Symbols,' which is about angst and misery in general but also succeeds in placing it in what might be termed a starkly individual perspective. The album of the distraught family contains a faded study of Aunt Rosa, a fussy, angular, wild-eyed old lady, who had lived in a tremulous world of bad news, bankruptcies, train accidents, cancerous growths—until the Germans put her to death, together with all the people she had worried about.

But did it have to be that those who were most damaged by the genocide remained the most neglected in the aftermath? Bonaventure Nyibizi was especially worried about young survivors becoming extremists themselves. "Let's say we have a hundred thousand young people who lost their families and have no hope, no future. In a country like this if you tell them, 'Go and kill your neighbor because he killed your father and your seven brothers and sister,' they'll take the machete and do it. Why? Because they're not looking at the future with optimism. If you say the country must move toward reconciliation, but at the same time it forgets these people, what happens? When they are walking on the street we don't realize their problems, but perhaps they have seen their mothers being raped, or their sisters being raped. It will require a lot to make sure that these people can come back to society and look at the future and say, 'Yes, let us try.'" That effort wasn't being made. The government had no program for survivors.

Only the victor had the potential of transcending an earlier opposition between the two, by defining both as survivors of the civil war. To transcend the terms of the earlier opposition is to forge a new community of survivors of the civil war.