Our Prophets And Patriarchs

Dr. William A. Twayigize

DR. WILLIAM

THE RWANDAN PATRIARCHS AND PROPHETS

THE PROPHECIES OF NYIRABIYORO, MAGAYANE AND THE KIBEHO APPARITIONS

This chapter delves into the world of Rwandan patriarchs and prophets, individuals who foresaw crucial events, often predicting them centuries ahead. It meticulously chronicles these foresights, examining the timing, rationale, recipients, and the reactions of Rwandan leaders. Furthermore, it delves into the realization of these prophecies, shedding light on the moment they were fulfilled. This chapter serves as a window into the unfolding of prophetic events in Rwanda, tracing the journey from Nyirabiyoro to Magayane and the Kibeho Trios. Amidst this, the chapter also contemplates potential upcoming catastrophes and predictions yet to come to fruition.

The Rwandan flag, unveiled at the UN in 1961, foretelling the nation’s forthcoming independence on July 1, 1962, encapsulates a poignant narrative. It stands as a testament to the Rwandan people’s triumph over the oppressive Tutsi monarchy and colonial constraints. This flag is an emblem of liberation, honoring the sacrifice of those who fought for freedom. Its three colors hold significance: Red, representing ancestral bloodshed in breaking free from monarchies and colonialism; Yellow, symbolizing unity and coexistence among Rwandans; and Green, denoting collective progress. The design draws from African colors seen in flags like Ghana, Ethiopia, and Guinea, connecting Rwanda’s story to a wider tapestry of African history.

Prophets, Prophecies And Its Fulfillment

Religious beliefs and practices have long held profound significance in shaping the worldview and cultural tapestry of Africans, including the people of Rwanda, across the annals of history. Before the advent of Christianity, Rwandans, much like other African communities, embraced a deeply ingrained and seamlessly integrated form of spirituality that wielded a far-reaching influence over every facet of their daily existence. Religion in Rwanda wasn’t an isolated concept but rather intricately intertwined with politics, familial dynamics, communal bonds, well-being, and even matters as significant as life and death. Traditional beliefs formed a foundational pillar that directed and informed the entirety of the Rwandan way of life. Central to Rwandan traditional spirituality was the presence of seers, individuals endowed with the ability to glimpse into the future, thereby playing a pivotal role in shaping the socioeconomic, political, and spiritual destiny of the Rwandan people (Lane, 1973; Vansina, 2000; Munyarugerero, 2003; Nyirimana, 2010; Tegera Buseyi, 2021).

The spirituality and beliefs of the Rwandan people, deeply rooted in their African Traditional Religion (ATR), have consistently revolved around the profound idea that God assumes an intimate role in their existence. Within the Rwandan perspective, the conviction remains steadfast that no occurrence transpires without divine forewarning. This enduring belief has been transmitted across generations, molding the very essence of their culture and customs. A timeless Rwandan proverb encapsulates this notion gracefully: “Imana yirirwa ahandi igataha mu Rwanda,” signifying “God spends the day elsewhere, but sleeps in Rwanda.” This saying highlights the distinctive bond Rwandans share with their divine force, suggesting a distinct presence the deity maintains within their nation (Mbiti, 1990; Mulago, 1991).

The current flag representing Rwanda under the RPF is a result of deliberate change following their rise to power. The intent was to erase the accomplishments of the previous Hutu administrations. This overhaul extended beyond the flag to include alterations in the national anthem and the names of administrative regions. This wasn’t accidental; it was rooted in the belief that there should be no trace of Hutu leadership in Rwanda’s history. The removal of the original Rwandan independence flag was accompanied by the diminishing significance of the independence day itself, transitioning from July 1 to July 4, reflecting a shift away from the celebration of Rwanda’s true independence.

During the Kinigi Commune inter-school district tournament match that unfolded on that fateful day of January 22, 1991, our referee was none other than Mr. Desire Ndatinya, the district director, as captured in the photograph. He stood as a remarkable figure in our community—a great man and a role model for many. His education and dedication to his role were qualities that inspired each one of us, as we aspired to follow in his footsteps and make a meaningful contribution to our society. We looked up to him with admiration, yearning to emulate his path and become role models for the younger generation. However, the dark shadow of the RPF invasion cast a pall over our dreams and aspirations, and an entire generation of people, including potential role models like Mr. Desire Ndatinya, was tragically lost forever.

The unwavering belief in a vigilant and benevolent God has given rise to a lineage of seers and prophets in Rwanda, revered as recipients of divine insights into the future. As far back as 1740 AD, the annals of Rwandan history bear testament to the presence of these visionary figures. Among them, Nyirabiyoro, a respected prophetess hailing from Karagwe in present-day Tanzania, and Magayane, a prophet from the Ruhengeri region in northern Rwanda during the 1740s and 1970s, respectively, stand as luminaries. Their divine wisdom and foresight earned them profound reverence within their communities. Building on this legacy, the 1980s witnessed the emergence of the Kibeho Trios, a group of high school students. Their role during the Kibeho Apparitions involved forewarning Rwandans of impending events, fortifying the belief in divine communication and intervention. Across time’s passage, the profound intertwining of God, the Rwandan people, and their prophets has remained a cornerstone of their collective identity, offering both solace and guidance, transcending the boundaries of the past and present (Lane, 1973).

Rwandans also demonstrated their reverence for God through the way they named their children. Even before the advent of Western Christianity in Rwandan culture, an intrinsic awareness of their special connection with God, known by various names in Kinyarwanda, was present. Among these names, “Imana” (God, Yahweh) was the most common. These names reflected the profound relationship, including Habyarimana (God who grants children), Rurema (God the Maker), Rugira (God, owner of everything and protector of life), Rubera (God the provider of justice), Niyomuremyi (God the Creator), Twayigize (God the Provider), Ntakirutimana (Supreme God), Ukwishaka or Nibishaka (May it happen as God wills), and Niyitegeka (God is the Supreme Leader). These names carried both prophetic meanings, as parents foretold their children’s destinies, and served as records of parental thoughts, aspirations, and emotions.

This deep connection led God to select spiritual mediums, such as traditional healers and seers, when God sought to communicate messages to the Rwandan people, a practice that persisted in modern Rwandan Christianity, where individuals within the church were often chosen to convey divine messages. This section explores three distinct types of prophets and prophecies that unfolded in Rwanda between the 18th and 20th centuries, interwoven with the lives of those who inhabited Rwanda during the 1990s.

Across various epochs of Rwandan history, distinct groups of prophets emerged, each entrusted with a divine message meant for the Rwandan people. From 1740 to 2000, these revered seers delivered prophecies about pivotal events that would mold Rwanda’s trajectory, with a remarkable number of these prophecies materializing as foretold (Vansina, 2000). As we embark on an exploration of Rwandan patriarchs and prophets, a methodical journey will unveil the profound influence these figures exerted on the nation’s narrative. The focus will be on pivotal junctures, including the Rucunshu war, the 1959 dissolution of the Tutsi monarchy, Juvenal Habyarimana’s 1973 coup, the Tutsi refugee invasion from Uganda in October 1990, President Habyarimana’s assassination in April 1994, the Rwandan genocide, the exodus of Rwandans into Congo, Kagame’s military incursion into Congo, the dismantling of Hutu refugee camps in Eastern DRC, and the ensuing Hutu massacres between 1996 and 2003. These events are intertwined with the future trajectory of Rwanda, as shaped by these profound divine warnings.

Throughout distinct prophetic eras, three interconnected groups of prophets emerge: 1) the monarchical prophets; 2) the republican prophets; and 3) the Trio Revival prophetesses. Monarchical prophets arose during the 18th century, epitomized by Nyirabiyoro during the reign of King Kigeli Rwabugili. Nyirabiyoro’s focus was on the repressive Tutsi monarchy, its history, and its eventual fall in the late 1950s. He also prophesied the resurgence of Tutsi power and the Rwanda post-Kagame era. Republican prophets emerged during the anti-monarchy and anti-colonial struggles, with figures like Magayane gaining prominence in the 1960s-1980s Hutu-dominated Rwanda. Magayane built upon Nyirabiyoro’s legacy, addressing the Hutu regimes of Kayibanda and Habyarimana and extending predictions to post-Kagame Rwanda. The Trio Revival prophetesses emerged in the 1980s, distinct as high school girls from the Kibeho Catholic Parish in southern Rwanda. Their prophecies differed by prioritizing religious repentance and conveying messages of imminent urgency. Their apparitions occurred between 1981 and 1986, with prophecies realized in the 1990s, in stark contrast to Nyirabiyoro’s 18th-century predictions and Magayane’s span from the 1960s to the 1980s. The Trio Revival prophetesses emphasized Habyarimana’s impending assassination and the ensuing 1994 massacre.

Yuhi V Musinga, having orchestrated a coup to overthrow his stepbrother Mibambwe IV Rutarindwa, ascended to power in the late 1896 culmination of the Rucunshu Coup, a battle between the factions of the King and the Queen Mother. This struggle, named after the hill Rutarindwa’s court had relocated to, ultimately led to Rutarindwa’s execution, clearing the path for King Yuhi’s reign. The royal drum met destruction as his residence burned. The conflict pitted the Nyiginya and Abega clans, two Tutsi tribes, against each other, mirroring the prophecy Nyirabiyoro had shared with Kigeli wa III Ndabarasa in 1740, just a year before his passing.

Born in 1840 to King Mutara II Rwogera in Rwanda, Kigeli IV Rwabugiri stood as one of the final Nyiginya monarchs in the country's history. As a Tutsi ruler, he marked a significant shift by engaging with Europeans, becoming the first Rwandan king to do so. He formed an alliance with the German Empire, equipping his forces with firearms. His reign, however, bore a dark side, marked by brutality as he utilized the European-provided weaponry to attack Hutu kingdoms, resulting in widespread loss of life. These actions ignited fierce Hutu rebellions against the Tutsi monarchy in the north. Under Rwabugiri's leadership, Rwanda's landscape transformed into a structured arrangement of provinces, districts, hills, and communities, managed by a hierarchy of chiefs. Tragically, despite their majority status, Hutus were relegated to second-class citizens while Tutsis held prominence.

In this captured moment, King Mutara III Rudahigwa stands alongside European priests in Rwanda. Having been baptized as Charles Leon Pierre three years earlier, in October 1943, he devoted the land of Rwanda to Jesus Christ, initiating the entry of Christianity into the country. Among the witnesses was Pastor Ezra Mpyisi, a senior figure with firsthand insights into Rwanda under the monarchy. He discerned from the prayer that King Mutara III Rudahigwa had embraced Christianity with a profound dedication. Amidst the winds of the Hutu revolution sweeping across Rwanda from all directions, Rudahigwa's decision to embrace Christianity perhaps stemmed from recognizing it as a potential salvation for the Tutsi monarchy, which was nearing the conclusion of its historical journey—a prophecy shared by Nyirabiyoro back in 1740.

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This captivating image captures the juxtaposition of ‘White Fathers’ missionaries among the local population in Rwanda during 1921, merely five years after Rwanda’s de facto shift under Belgian administration. Among them, Mwami (King) Musinga stands fourth from the left in the seated group, immortalized in the archival photographs from Pères Blancs, Namur. These missionaries played a nuanced role interwoven with power dynamics, aiding Tutsi kings in subduing Hutus, especially in uncolonized Hutu territories, notably in northern Rwanda, where leaders like Rukara rwa Bishingwe ardently resisted both the political hierarchy and Catholicism due to its perceived alignment with Tutsi monarchs. King Musinga countered the Belgian and European missionaries, who established schools for Hutu children to grant them comparable privileges to their Tutsi counterparts, fearing that educated Hutu youth might foment rebellion against the oppressive Tutsi monarchy. This friction fueled hostility between the King and Belgian colonial rule, and missionaries, ultimately leading to his deposition in 1931. He was exiled to Eastern Congo, succeeded by his son, King Mutara III Rudahigwa Charles Leon Pierre. This transition marked another indicator of the waning era of the Tutsi monarchy, as prophesied by Nyirabiyoro.

The Monarchical Prophecies

Nyirabiyoro’s Prophecies and Kigeli wa III Ndabarasa’s Monarchy

During the reign of Kigeli IV Rwabugiri from 1840 to 1895, his rule faced a series of challenges, including rebellions led by figures like Nkundiye of Idjwi, situated in today’s eastern Democratic Republic of the Congo, along with conflicts in Bunyabungo and Ndorwa regions (Newbury, 1994). As he contemplated an invasion of Ndorwa, Kigeli IV sought guidance from a revered Rwandan traditional prophetess named Nyirabiyoro, originally from the Karagwe region in today’s western Tanzania. Nyirabiyoro delivered prophecies of utmost significance (Lane, 1973; Vansina, 2000), predicting that Kigeli wa III Ndabarasa descendants’ reigns would be marked by turbulence and challenges. Additionally, Nyirabiyoro prophesied the imminent end of the 400-year-old Tutsi monarchy in Rwanda, foretelling its demise through the united efforts of Hutus from the south and north of Rwanda, leading to the abolition of both the Tutsi monarchy and colonial rule (Lemarchand, 1966).

In 1896, the prophecy of Nyirabiyoro to King Kigeli wa III Ndabarasa found its fulfillment in a bloody coup among Tutsis within Rwanda. This scheme was orchestrated by Tutsi Queen Mother Kanjogera, who was also the stepmother of King Mibambwe IV Rutarindwa (Jessee & Watkins, 2014). Named the Rucunshu coup d’État, this Tutsi conflict intensified the age-old rivalry between the Abega and Abanyiginya clans as they vied for control over the monarchy (Newbury, 1988). The successful coup led to the enthronement of Kanjogera’s son, Yuhi V Musinga, who bypassed the traditional coronation rituals, effectively supplanting Mibambwe IV Rutarindwa, who had rightfully ascended to the throne in 1895 following his father Kigeli wa III Ndabarasa’s passing. This marked the end of the Nyiginya clan’s rule (Des Forges, 2011). Kanjogera’s coup was primarily driven by the intention to restore the Tutsi Abega Clan’s supremacy within the royal court over the Nyiginya clan, fomenting lasting enmity between these two Tutsi factions that persists to this day (Newbury, 1998; Jessee & Watkins, 2014; Watkins & Jessee, 2020).

Amid the ascent of Yuhi V Musinga to power, the European colonial era dawned upon Rwanda, ushering in transformative shifts in the political landscape of the region. Seeking to fortify their control, the Germans aligned with Musinga’s repressive regime, equipping him with firearms that he wielded to expand the dominion of the oppressive Tutsi monarchy into once-autonomous Hutu territories in the north. This extension deepened Tutsi dominion and exacerbated tensions between the Hutu and Tutsi communities (Weinstein, 1977; Des Forges, 2011). The resulting marginalization of the Hutu population kindled demands for parity and justice (Botte, 1985; Mamdani, 2003). Amid this struggle, a pivotal figure emerged: Rukara rwa Bishingwe, a courageous Rwandan freedom fighter who vehemently opposed not only the Tutsi monarchy’s expansion but also the European colonizers and Western Christianity, perceiving them as foreign intrusions jeopardizing Rwandan traditions, spirituality, and way of life (Rumiya, 1992; Bacumuwenda, 2008; Ngabo, 2008; Redekop & Gasana, 2007).

As prophesied by Nyirabiyoro around 1800 AD, the Hutus triumphantly terminated the oppressive Tutsi monarchy and colonial reign in November 1959, leading to Rwanda’s eventual independence on July 1, 1962—a foresight Nyirabiyoro had shared approximately 160 years earlier (Van der Meeren, 1996; Rothbart & Bartlett, 2008). Intriguingly, as Nyirabiyoro’s predictions unfolded, the Hutu administrations that followed faced a sequence of political hurdles ignited by internal power struggles among Hutu elites hailing from Rwanda’s northern and southern regions (Mayersen, 2015; Buckley-Zistel, 2006; Njoroge, 2007). This internal strife significantly shaped Rwanda’s political landscape during the 1970s and beyond (Childress, 2015).

Nyirabiyoro’s prophetic insights also extended to the succession of Hutu regimes, foreseeing that Habyarimana Juvenal would eventually orchestrate a coup against Grégoire Kayibanda (Morrison, Mitchell, Paden, 1989). True to the prophecy, on July 5th, 1973, Habyarimana Juvenal, along with fellow senior Rwandan military figures primarily from the northern region (Abakinga), including Colonel Alex Kanyarengwe and “Les Camarades du 5 Juillet,” successfully executed a non-violent coup that ousted President Grégoire Kayibanda and his predominantly southern-led administration (Morrison, Mitchell, Paden, 1989; Guesmi, 2020).

During the 1970s, within the early stages of Rwanda’s Hutu regime, a significant visionary named Magayane emerged into the spotlight. Unlike Nyirabiyoro, whose origins lay in Karagwe, western Tanzania, Magayane hailed from northern Rwanda’s Gatonde Commune, forming a geographic link with Habyarimana. While Nyirabiyoro’s prophetic visions spanned centuries, Magayane’s focus was on immediate events within Rwanda’s political landscape, leading me to categorize his prophecies as Republican, aligned with the republic era. His predictions intriguingly carried on Nyirabiyoro’s legacy, with a remarkable number materializing during his lifetime. Yet, this newfound accuracy garnered the attention of the Habyarimana government, particularly as Magayane’s prophecies directly concerned Habyarimana and the regime’s fate. Consequently, due to the gravity and security implications of his prophecies, including predictions about his own demise, the government closely surveilled Magayane, eventually leading to his imprisonment and tragic death.

This photograph captures the funeral of King Mutara III Rudahigwa in Nyanza in 1959, an event shaped by intricate geopolitics and efforts to uphold the Tutsi monarchy’s authority in Rwanda. In his bid to delay Rwandan independence and maintain the monarchy’s grip, Rudahigwa sought travel documents from the Belgians in Burundi to meet with USA President Eisenhower. Pastor Mpyisi played a pivotal role in organizing the meeting, facilitated by Adventist leader Elder Reuben Richard Figuhr. The king’s final moments transpired at Bujumbura’s Hotel Paradiguas, where he pursued a visa from Vice Governor Jean Paul Harroy. On July 25, 1959, as he engaged with Senegalese investors considering Rwanda’s potential, King Rudahigwa’s life was tragically cut short, casting a shadow over the intricate landscape of his era. His passing in Bujumbura served as another poignant sign foretelling the impending conclusion of the Tutsi monarchy in Rwanda, echoing the prophecy of Nyirabiyoro from two centuries prior.

In this historic image, President John F. Kennedy, seated in a rocking chair, engages in a meeting with Grégoire Kayibanda, the President of the Republic of Rwanda, within the hallowed Oval Office of the White House in Washington, D.C. The assembly also includes key figures: Gaspard Cyimana, Rwanda's Minister of Finance and Economic Affairs; G. Mennen "Soapy" Williams, Assistant Secretary of State for African Affairs; and President Kennedy. Grégoire Kayibanda, a Hutu journalist who championed Rwanda's independence from Belgian colonial rule, assumed the mantle as the nation's first president. Hailing from a modest peasant family in rural Rwanda and born under the yoke of oppressive Tutsi monarchy in 1924, Kayibanda spearheaded the Hutu Emancipation Movement Party in 1957, leading the Hutu struggle against Tutsi aristocracy. In January 1961, Rwanda officially became a republic, bringing an end to the Tutsi monarchy and marking the advent of Hutu rule, echoing Nyirabiyoro's 1740 prophecy. The subsequent September elections of that year saw the Hutu Emancipation Movement Party, or Parmehutu, secure the majority of seats in the National Assembly, which voted against reinstating the monarchy. This era also heralded the emergence of a new prophet, Magayane, who carried forward the mantle from Nyirabiyoro, prophesying the succession of Hutu regimes and the future of Rwandan politics. Kayibanda was among the few Hutus who received a Western education, courtesy of missionaries, especially Catholic missionaries.

On July 28, 1959, Kigeli V Ndahindurwa ascended to the throne, succeeding Mutara III Rudahigwa upon his death. Kigeli V Ndahindurwa's rule persisted until January 28, 1961, when Rwandans engaged in a pivotal referendum, facing the choice between Tutsi monarchy and a republic. The majority decisively favored the establishment of a republic, resulting in the election of the first Hutu president, Mbonyumutwa, in 1961. During this era, Kigeli ventured to DR Congo to meet UN representative Dag Hammarskjöld. Subsequent to the monarchy's abolition, aligned with Nyirabiyoro's prophecy from 1740, Kigeli embraced a life of exile, traversing refugee camps across East Africa in Tanzania, Uganda, and Kenya. Ultimately resettling in the USA in 1992, he resided there until his passing in 2017. His remains were later repatriated to Rwanda. Kigeli V Ndahindurwa experienced over 55 years of exile before his eventual departure. Remarkably, events during Kigeli V Ndahindurwa's lifetime unfolded in accordance with Nyirabiyoro's prophetic words to Kigeli III Ndabaraso in 1740—his father's exile in Congo in 1931, his brother King Mutara III Rudahigwa's demise without an heir, and Kigeli V's own absence of offspring, as affirmed by prominent Rwandna monarchist Ezra Mpyisi.

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Grégoire Kayibanda, a pioneering Rwandan politician and revolutionary, held the distinction of serving as Rwanda’s first elected President from 1962 to 1973. As an ethnic Hutu, he played a pivotal role in spearheading the Rwandan Revolution and championing the country’s struggle for independence from Belgian colonial rule, effectively supplanting the Tutsi monarchy with a republican system of governance. Under his leadership, the Party for Hutu Emancipation (Parti du Mouvement de l’Emancipation du Peuple Hutu) emerged as a driving force behind the revolution, particularly evident in the 1960 communal elections that witnessed a significant shift of power to Hutu elements at the local level. Born on May 1, 1924, in Musambira, Rwanda, Kayibanda received his primary education in his hometown before completing his studies at the Major Seminary in Nyakibanda, Rwanda, in 1947. Transitioning from teaching to journalism in 1954, he also ventured into politics and made a notable contribution with the “Bahutu Manifesto” in 1957, advocating for Hutu governance control.

The Republican Prophecies

Magayane’s Prophecies and Habyarimana’s Regime

Hailing from the Ruhengeri province in northern Rwanda, Magayane emerged as a gifted prophet whose remarkable talents gained widespread acclaim during the tumultuous decades of the 1960s, 1970s, and 1980s under the Hutu regimes. His exceptional ability to anticipate Rwanda’s political trajectory with astonishing accuracy propelled him to prominence (Tegera Buseyi, 2021). Magayane’s prophetic insights became intricately interwoven with pivotal political moments in the post-independence era, spanning from the ascent of new Hutu authorities after Rwanda’s liberation from Tutsi monarchy to the eventual dissolution of colonial rule. His focus primarily centered on the leadership of figures such as Gregoire Kayibanda and Habyarimana Juvenal, delving deeply into the prospects of post-Hutu regime Rwanda. Notably distinct from Nyirabiyoro’s sweeping prophecies that spanned centuries, Magayane’s visions were firmly rooted in the immediate decades, offering invaluable foresight into unfolding events during the Hutu regime’s reign and extending into the era of General Paul Kagame and beyond.

For decades, Magayane’s prophetic insights remained concealed from the public gaze, a result of the Habyarimana regime’s recognition of their remarkable accuracy and the ensuing fear it generated within the regime itself. The 1990s marked a turning point, as the dissemination of Magayane’s predictions gained momentum in the wake of the Rwandan genocide, prompting people to increasingly acknowledge their exceptional precision. With the early 2000s came a notable upsurge in the sharing of both Magayane’s and Nyirabiyoro’s prophecies within the Rwandophone community, largely catalyzed by the widespread accessibility of the internet, which significantly amplified their popularity. This resurgence of influence stemmed primarily from the indisputable validation of Magayane’s predictions, most notably demonstrated by the uncanny alignment of his prophecies with the tragic events of the Rwandan genocide. Throughout his lifetime, Magayane had generously shared his prophetic insights with significant figures in the Habyarimana government, including Presidents Gregoire Kayibanda and Habyarimana, Colonel Kanyarengwe Alex, Major Theoneste Lizinde, and Mayor Kabarira of Commune Gatonde, among other prominent individuals (Block, 1994; Gourou, 2003; Kaufman & Clark, 2011; Clark & Kaufman, 2013)

This engaging segment brings Magayane’s intriguing prophecies about pivotal figures in Rwandan history into sharp focus. Within this exploration, special emphasis is placed on Magayane’s prophetic insights concerning key personalities, beginning with the inaugural president of Rwanda, Gregoire Kayibanda, and extending to his successor, President Habyarimana Juvenal. The attention then turns to Colonel Kanyarengwe Alex, who held the position of minister of interior affairs under Habyarimana, and Major Theoneste Lizinde, Habyarimana’s chief of espionage. Noteworthy predictions also encompass the foresight of a Tutsi invasion from Uganda, the emergence of a woman in a position of power during Habyarimana’s tenure, the tragic assassination of Habyarimana Juvenal, and the subsequent resurgence of Tutsis to power, extending the narrative beyond these significant events.

This painting captures a significant figure in Rwandan history, the renowned prophet Magayane, who gained prominence in the 1990s due to his remarkable and accurate prophecies. His prophetic insights extended to a wide array of individuals, including Presidents Kayibanda and Habyarimana, as well as figures like Lizinde and Kanyarengwe. Magayane’s prophecies even delved into the future of Rwanda and its current President, General Paul Kagame, offering foresight into the nation’s trajectory. Notably, his prophecies included the tragic prediction of President Habyarimana’s assassination, a pivotal event in Rwandan history

In this historical image, we witness a candid moment between President Grégoire Kayibanda and Juvenal Habyarimana. As prophesied by Magayane and Nyirabiyoro, their close friendship was evident in their warm camaraderie. This deep bond of trust and friendship led Kayibanda to appoint Habyarimana as the Minister of Defense, making him the sole military representative in the cabinet following Rwanda’s attainment of independence on July 1, 1972. This enduring friendship and collaboration between the two leaders played a significant role in shaping the early years of Rwanda’s post-independence era.

President Gregoire Kayibanda

As predicted by Nyirabiyoro in 1800 AD, the year 1959 witnessed the culmination of Hutu efforts under Gregoire Kayibanda, leading to the long-sought independence that was finally realized on July 1, 1962. This marked the pivotal end of the Tutsi monarchy and colonial rule, heralding a new era for the majority of Rwandans, predominantly Hutus, who had endured over 400 years of oppression under Tutsi rule. Constituting 85% of the population, Hutus saw their aspirations materialize. Just three years later, on the same date, Rwanda officially transitioned into a republic, with President Kayibanda at the helm, sparking a renewed sense of hope and liberation among the Hutu population, who joyfully reclaimed their homeland (Newbury, 1998; Peterson, 2012; Mayersen, 2015).

In 1972, President Gregoire Kayibanda took stock of his government’s decade-long achievements as the leader of the Republic of Rwanda. To commemorate the ten-year anniversary of independence, a nationwide celebration was organized. During these festivities, President Kayibanda traversed the nation, forging connections with his people while commemorating Rwanda’s first decade of independence. Coinciding with this historic occasion, Prophet Magayane engaged Ambassador Kagenza Alphonse, who held the position of Rwandan ambassador to Uganda in 1972. In a prescient encounter, Magayane forewarned Ambassador Kagenza that President Kayibanda’s nationwide tour would mark his final celebration of this nature, suggesting that unless he relinquished power through resignation, his resting place would remain elusive (Malkki, 2012).

Approximately a year following Magayane’s prophetic encounter with Ambassador Kagenza Alphonse, the pivotal night of July 5, 1973 unfolded, marking a mere year after the initial prophecy. In a chilling display of the foresight conveyed by Prophet Magayane, the prophecy materialized with an uncanny precision. This juncture would forever reshape Rwandan history, as General Juvenal Habyarimana, who had previously served as Kayibanda’s chief of staff and minister of defense, joined forces with notable figures including Colonel Alex Kanyarengwe, along with other prominent senior Rwandan military figures predominantly hailing from the northern region. This coalition, later known as the “Les Camarades du 5 Juillet,” orchestrated a bloodless coup that unseated Gregoire Kayibanda from power. As prophesied by Magayane, the narrative takes a haunting turn—Kayibanda’s demise remains shrouded in mystery, with his resting place remaining elusive even to this day (Wallis, 2021).

This poignant photograph captures a moment in 1972 when President Grégoire Kayibanda, accompanied by Colonel Habyarimana Juvenal, his Chief of Military Staff and Minister of Defense, embarked on a nationwide tour to connect with the people and commemorate the 10th anniversary of Rwandan independence. During this pivotal journey, Prophet Magayane shared a foreboding prophecy with Ambassador Alphonse Kagenza, a close confidant of President Kayibanda. Magayane’s prophecy ominously hinted that within three years of Kayibanda’s nationwide tour, his life would be tragically cut short through assassination unless he chose to resign. This prophecy echoed the words of Nyirabiyoro from 1740, who prophesied that a leader known as Nyangufi, meaning “short person,” ruling Rwanda, would meet his demise at the hands of an individual walking closely beside him from the north, clad in attire resembling leopard skin—reminiscent of the Army Combat Uniform—with shining small stones adorning his shoulders, symbolizing senior military ranks. These uniforms, unprecedented in Rwanda, emerged when the Hutus assumed power in the 1960s, establishing the nation’s first Rwandan army.

Colonel Alex Kanyarengwe

Following the coup on July 5th, General Habyarimana Juvenal ascended to the presidency, while the coup’s leader, Colonel Alex Kanyarengwe, assumed the role of Minister of Interior within the new Habyarimana government. Other members of the “Les Camarades du 5 Juillet” were similarly appointed to various positions. Notably, both Colonel Kanyarengwe Alex and Magayane hailed from the same village, fostering significant interactions between them. During these encounters, Magayane conveyed a prophecy to Kanyarengwe, foretelling his exile across River Akagera, where he would forge alliances with former adversaries, ultimately returning to Rwanda with them to seize power. Subsequently, he would become a puppet leader within the new leadership and eventually pass away in Rwanda, a discontented figure. Remarkably, this prophecy rapidly unfolded. In April 1980, Kanyarengwe and his associates plotted to overthrow Habyarimana’s regime, though their attempt failed. Seeking refuge at various diplomatic missions in Kigali, they were denied shelter. Kanyarengwe then crossed River Akagera into Tanzanian exile under Julius Nyerere’s protection. Nyerere’s persuasion led Kanyarengwe to join the Rwandan Patriotic Front (RPF), a Tutsi rebel movement operating in Uganda during the 1990s (Taylor, 2003; Wallis, 2021).

Set against the backdrop of the turbulent 1980s, a period defined by the ill-fated coup led by Colonel Alex Kanyarengwe, who had sought refuge in Tanzania, those who remained, implicated, or under suspicion faced a formidable predicament. The choices were stark: either confront arrest or embark on an exodus from the country, with particular scrutiny cast on those believed to have supported Kanyarengwe. Among those apprehended were Captain Biseruka, Major Lizinde Theoneste, and Adjudent Chef Butsitsi Alphonse, who held a familial connection as an in-law to my mother. The Bourgmetre (mayor) of Mukingo at the time, a close confidant of my father, and even my father himself were ensnared in this web of detentions, although my father’s innocence eventually surfaced following six months of intense interrogations. The scale of arrests was extensive, encompassing a wide array of individuals. Significantly, a number of soldiers associated with the failed coup sought to escape through our shopping center’s route, yet pressed for time, many left behind abandoned military jeeps as they hastened their retreat towards Virunga National Park. This incident magnified suspicions about my father’s involvement, compounded by his status as one of the region’s seasoned politicians (Guichaoua, 1995; Munyarugerero, 2003; Taylor, 2003).

Juvénal Habyarimana, born approximately on March 8, 1937, in Gasiza, Gisenyi province, Ruanda-Urundi (now part of Rwanda), embarked on a path marked by both education and military service. His early education commenced at Rambura Catholic Parish School, and he furthered his studies by graduating from the College of Saint Paul in Bukavu, Zaire, where he earned a degree in mathematics and the humanities. Subsequently, he pursued a course in medicine at Lovanium University, also located in Zaire/DR Congo. In 1960, Habyarimana returned to Rwanda as the nation was on the cusp of transitioning into an independent republic, marking the end of the Tutsi monarchy and European colonialism. To prepare for this pivotal transformation, he embarked on military training for the National Guard in Kigali. As a Sous Lieutenant, Habyarimana demonstrated exceptional military acumen, effectively countering Tutsi insurgencies, notably the INYENZI rebels from the Tutsi minority groups who harbored grievances over Hutu majority rule in the newly formed republic. Habyarimana’s impressive academic background and military prowess propelled him through the ranks, leading to his appointments as Chief of Staff from 1963 to 1965, followed by his service as Minister of Defense and Police Chief of Staff from 1965 to 1973. In April 1973, he attained the rank of Major General, and a mere three months later, on July 5, he orchestrated a successful coup alongside disgruntled Hutu officers, resulting in the overthrow of President Grégoire Kayibanda. This pivotal event marked the advent of a civilian-military government, with Habyarimana assuming the mantle of the presidency (Photo: Courtesy of Musabyimana).

Colonel Alexis Kanyarengwe, born in 1938 in Gatonde Commune within the Ruhengeri Province of northern Rwanda, embarked on a parallel military journey with Habyarimana Juvenal, forging a deep friendship along the way. During their formative years, Habyarimana served as the head prefect of their class, while Kanyarengwe assumed the role of his assistant. Their academic prowess was evident as they both excelled as top students in their military studies. Kanyarengwe’s career as a Rwandan officer spanned the 1960s, during which he assumed various roles within the Hutu governments of Presidents Kayibanda and Habyarimana. His pivotal moment came on July 5, 1973, when he played a prominent role in leading a coup that ousted President Grégoire Kayibanda, facilitating Habyarimana’s ascent to power. In the newly established government, Kanyarengwe was appointed as the Minister of the Interior, a position that reportedly elevated him to the second-highest ranking official (Photo: Courtesy of Musabyimana).

Magayane’s prophecy for Colonel Alex Kanyarengwe took shape during his Tanzanian exile, where he encountered a compelling invitation from his host, Julius Nyerere, urging him to join the Tutsi rebels in Uganda as a political leader in the effort to overthrow Habyarimana’s government. At this juncture, the Tutsis were grappling with a political challenge, as accusations persisted that the Rwandan Patriotic Front (RPF) was merely a Tutsi-centric movement seeking to restore the Tutsi monarchy and dislodge the Hutu regime. To dispel this notion, the RPF strategically enlisted Kanyarengwe to embody an inclusive image and garner support from Hutus within Rwanda. This calculated maneuver aimed to reshape the perception of RPF as more than a Tutsi-dominated rebel group. Kanyarengwe’s pivotal role as the new RPF chairman was instrumental in fostering engagement with disillusioned Hutus, thus redefining the trajectory of RPF’s propaganda (Guichaoua, 1995; Taylor, 2003).

Colonel Kanyarengwe hesitated to join the Tutsi rebels due to their broader goal of dismantling the Hutu regime, as he had experienced their Tutsi monarchy restoration efforts in the 1960s. Despite his reservations, he was convinced by Julius Nyerere to align with the Tutsi rebels in Uganda, aiming to counter the perception of Tutsi dominance within the Rwandan Patriotic Front (RPF). Kanyarengwe had initially sought dialogue with President Habyarimana for his return to Rwanda but received no response, leading him to join the RPF despite anticipating limited influence. Paul Kagame’s subsequent actions, including attacks on Kanyarengwe’s relatives, demonstrated his restricted authority within the RPF despite his role as chairman. This realization echoed Magayane’s prophecy of Kanyarengwe becoming a puppet leader. After RPF’s rise to power, Kanyarengwe lived in seclusion until his passing in 2006.

In this photograph, President Grégoire Kayibanda and Colonel Habyarimana Juvenal are captured sharing a moment of camaraderie at a military mess. This image is believed to be the final photograph taken of them together before the significant turn of events, with Habyarimana orchestrating a coup to overthrow Kayibanda just a few months later (Photo: Courtesy of Musabyimana).

Colonel Lizinde Theoneste

Colonel Lizinde, serving as chief of intelligence services during Alex Kanyarengwe’s tenure in the Habyarimana government, joined Kanyarengwe in orchestrating a 1980 failed coup against Habyarimana. His role as chief spy granted him insights into Rwanda and beyond, leading him to the renowned seer Magayane. Hearing of Magayane’s prophecies about Habyarimana’s regime, Lizinde’s curiosity led him to summon the seer, aiming to interrogate and potentially charge him for jeopardizing national security.

Magayane’s prophecy to Lizinde was direct: he’d be confined in Ruhengeri Maximum Prison, once detaining others, isolated and devoid of warmth. Foreign forces would disrupt his captivity, leading him to flee Rwanda and return with them for a battle. Briefly reunited with compatriots, he’d then leave his homeland, pursued by the very forces that once secured his release. In a distant land, his life would tragically end.

Colonel Theoneste Lizinde held a position of immense power and fear within Habyarimana’s regime, serving as chief of intelligence services and sharing a close association with Alex Kanyarengwe, the minister of interior affairs. As chief spy, Lizinde possessed extensive knowledge about Rwanda’s enemies and affairs both within and beyond its borders, including insights into the well-known seer, Magayane. Familiar with Magayane’s prophecies about the fate of Habyarimana’s regime, Lizinde, driven by his role, felt compelled to interrogate Magayane and potentially charge him for perceived threats to national security. In 1977, Lizinde confronted Magayane to address the rumors causing unrest in the country. Magayane’s prophecy to Lizinde was unwavering: he foresaw Lizinde’s own downfall. Lizinde’s greed and ruthlessness would lead him to the same prison he used to confine others, the infamous Ruhengeri Maximum Prison. There, isolated and cold, Lizinde’s captivity would be disrupted by foreign forces, who would free him and take him into exile.

In December 1980, amidst suspicions of involvement in a foiled coup plot against Habyarimana, Colonel Alexis Kanyarengwe fulfilled Magayane’s 1970s prophecy by seeking refuge in Tanzania, crossing the Rusumo River into exile. This decision was preceded by a meeting with Boniface Rucagu, during which Kanyarengwe vehemently disavowed any participation in coup allegations. Then, in September 1990, following three years of persuasive efforts by President Nyerere of Tanzania and Aloisea Inyumba, Kanyarengwe joined the Rwandan Patriotic Front (RPF), predominantly comprising Tutsi members, marking a political shift from his earlier days as a young officer when Tutsi insurgents had held the then Sous Lieutenant hostage in Kigali during the 1960s. Consequently, Kanyarengwe assumed the RPF presidency, although effective power was widely believed to reside with RPF vice president Paul Kagame. In this picture Kanyarengwe is seen with the Rwandan opposition leader, Faustin Twagiramungu (Photo: Courtesy of Google).

In 1980, Major Théoneste Lizinde, who once held the formidable position of head of security within the Habyarimana regime in Rwanda, found himself plummeting from power. Accused of conspiring to orchestrate a coup d’état, alongside Alexis Kanyarengwe, one of the ‘July 5, 1973 comrades,’ Lizinde was apprehended in April 1980, marking the beginning of his downfall. Just as Magayane’s prophesies had foretold, Lizinde was incarcerated in the infamous Ruhengeri maximum prison, a place where he had previously detained others. Later that same year, in December, Alexis Kanyarengwe sought refuge in Tanzania. The year 1981 witnessed the commencement of the trial against Lizinde and 46 co-defendants, including Adjudent Chef Butsitsi, in Ruhengeri. They faced charges connected to their involvement in the coup attempt. Lizinde and Alphonse Ndegeya, perceived as the architects behind the plot, initially received death sentences. President Habyarimana commuted these sentences to life imprisonment in 1982. However, in 1985, Lizinde faced yet another trial, this time accused of orchestrating the assassination of the former president Grégoire Kanyarengwe and other politicians from his government, resulting in another death sentence. In a surprising turn of events, during the night of January 22-23, 1991, RPF Tutsi rebels launched a daring attack on Ruhengeri, liberating 1,780 detainees, including Théoneste Lizinde, from the high-security prison. Lizinde subsequently aligned himself with the RPF in Uganda, marking an unforeseen shift in his journey from the pinnacle of power to exile and rebellion. He would later return with the RPF as they assumed control in Rwanda. However, he ultimately fled again to Kenya, where he met a tragic end, completing the prophecies that had cast a shadow over Théoneste Lizinde’s tumultuous life.

However, his return to Rwanda alongside these foreign forces would be short-lived, and he would once again flee, leaving his homeland due to threats from the same forces that aided his release. Tragically, in a distant land far from his roots, those very forces would become his pursuers, leading to a fatal end for Lizinde. Magayane’s prophecy, firm and direct, painted a dramatic and prophetic narrative of Lizinde’s rise, fall, and ultimate demise.

Only three years elapsed after prophet Magayane’s encounter with Colonel Lizinde, during which he forewarned of impending trouble and swift downfall. Remarkably, Magayane’s prophetic words transformed into concrete reality, mirroring the swift sequence of events that unfolded on April 23, 1980. Colonel Lizinde, entangled in his own orchestrated conspiracy alongside Colonel Alex Kanyarengwe, found himself ensnared in an alleged failed coup against Habyarimana’s government. This fateful turn led to Lizinde’s arrest, joined by approximately thirty individuals, primarily comprising military officers, and even my mother’s relative, Adjutant Chef Butsitsi Alphonse.

The ripples of Colonel Lizinde’s trial, joined by Commander Biseruka and their co-conspirators, including my mother’s relative Adjutant Chef Butsitsi, echoed far beyond the courtroom’s confines. Their destinies remained intertwined with the ongoing flow of history. The night of January 22nd into 23rd, 1991, etched another pivotal chapter in their journey, as the city of Ruhengeri grappled with a harrowing onslaught unleashed by Tutsi rebels hailing from Uganda. It was a day when my own youthful pursuits – playing as a goalkeeper for my primary school during an Interschool football tournament near Kinigi commune – seemed worlds apart from the cataclysmic events unfolding in Ruhengeri. The echoes of that fateful night reverberate even now, a reminder of the unpredictable ways in which fate interweaves lives.

Amidst my games and unaware of the impending catastrophe, the stars seemed to align for Colonel Lizinde that very night. Thousands of our neighbors, my own family friends like Kayitani and his pregnant wife Zitoni, along with their innocent children, met a tragic end at the hands of Tutsi rebels who had invaded Ruhengeri from Uganda. Zitoni’s remarkable kindness and the life she carried within her womb were no shield against the brutality that unfolded. As the tragedy unfolded, the backdrop was set for the fulfillment of prophecies Magayane had shared with Colonel Lizinde back in 1977. The eerie accuracy with which these predictions manifested was undeniable, and as the past intertwined with the present, it became clear that fate had its own design, irrespective of innocence or virtue.

In a pivotal moment, the Tutsi RPF rebels descended upon Ruhengeri City with a precise objective – to reach the Ruhengeri Maximum Prison. Guided by the insight provided by Colonel Lizinde, they recognized the strategic importance of liberating Hutu coup plotters, former enemies of the Habyarimana regime. As the grim scene of Kayitani’s family slaughter unfolded, a separate group of rebels moved purposefully towards the prison. Swiftly, their audacious breach of the prison walls resulted in the liberation of an array of political detainees, including Colonel Theoneste Lizinde and Commander Stanislas Biseruka, alongside their incarcerated military comrades.

This unfolding of events was nothing short of extraordinary, as the RPF rebels orchestrated the escape of the newly freed individuals across the Rwandan border and into Uganda. There, the paths of Colonel Theoneste Lizinde, Commander Stanislas Biseruka, and their fellow colleagues intersected once again with their old ally and friend, Colonel Alex Kanyarengwe. The move was not only a strategic triumph for the RPF’s propaganda campaign, integrating these Hutu figures into their ranks, but also dealt a blow to Habyarimana’s regime, as the long-foretold prophecies of Magayane unfolded before their very eyes, sending shivers down the spine of the ruling power. As events unfolded, the RPF promptly reinstated the fugitives into their military ranks, not only to leverage their strategic acumen but to acknowledge their roles and maintain their loyalty.

This captivating photograph captures the momentous occasion when Habyarimana Juvenal was presented with the flag, signifying his leadership over the first Rwandan company of senior military officers. Alongside this symbolic gesture, a youthful Habyarimana is depicted receiving the rank of Sous Lieutenant from Belgian officials in the year 1960. The image stands as a visual testament to Habyarimana’s initiation into the military ranks and foreshadows the weighty responsibilities he would shoulder in the unfolding chapters of his career (Photo: Musabyimana G.)

In the 1970s, Juvénal Habyarimana, also a Hutu, assumed leadership in Rwanda through a bloodless coup. Under his governance, a one-party state was established, and his tenure was marked by a focus on development and governance.

This intricate sequence of events, a masterful interplay of historical currents and Magayane’s foretelling, skillfully painted the portrait of Colonel Theoneste Lizinde’s remarkable journey – a transformation that spanned from imprisonment to an unexpected alliance forged by external forces. The unfolding of these events illuminated the uncanny precision encapsulated within Magayane’s prophetic words, testifying to the inexplicable fusion of destiny and foresight. However, as the narrative continued to unfold, it became apparent that the story of the prophecies from Magayane to Lizinde was far from its culmination.

With Colonel Lizinde and Commander Biseruka now part of their ranks, the RPF capitalized on their intimate understanding of Rwanda’s landscape and dynamics. Offering Paul Kagame and Kayumba Nyamwasa strategic details and expert mapping skills, they played a pivotal role in formulating plans for the audacious act of assassinating Habyarimana, their former arch-nemesis. When the ground-based attempts to eliminate Habyarimana faltered, it was Lizinde who counselled Kagame that the optimal strategy lay in shooting down Habyarimana’s plane from the strategic vantage point of Kabuga hills. Empowered with crucial insights into the best means of assassination, the RPF, led by General Kagame and Colonel Alex Kanyarengwe, meticulously devised their strategy to secure victory by eliminating Habyarimana. It was on April 6, 1994, at 8:30 pm Kigali time, that the Tutsi rebels executed their plan, shooting down Habyarimana’s plane and propelling themselves towards the long-cherished victory.

Returning to Kigali after their triumphant act, Colonel Lizinde and Commander Biseruka seamlessly transitioned into roles within the RPF’s influential military council, imprinting their mark on the movement’s post-assassination direction (Collins, 2014). As if in harmonious resonance with the prophecies Magayane had foretold for Lizinde back in 1977, the story’s chapters continued to unfold, with each prediction becoming a tangible reality, one step at a time.

In 1995, Theoneste Lizinde found himself once again fleeing the turmoil of Rwanda. I recall the day when whispers swept through the Kibumba refugee camp, our temporary sanctuary, announcing that Colonel Theoneste Lizinde had passed through Kibumba on his way into exile. Many of Lizinde’s relatives, seeking refuge from the Tutsi regime’s onslaught in Kigali, resided in the camp alongside us. Lizinde’s departure was facilitated by the assistance of loyal friends and kin, who guided him on a journey that led him to Nairobi, Kenya, where he sought refuge. Amidst the backdrop of a fractured nation, Lizinde, like his comrade Seth Sendashonga and former Rwandan president Pasteur Bizimungu, was haunted by the haunting reality of the RPF’s systematic targeting and killing of helpless Hutus across the country. The weight of his perceived betrayal weighed heavily on his conscience, and he could no longer bear the agony of being a silent witness.

This captivating photograph offers a glimpse into the early military life of Captain Habyarimana Juvenal and Lieutenant Alex Kanyarengwe as they pose for a snapshot alongside other Belgian military officials at the Gabiro Military Training Camp in 1963. Beyond the captured moment, this image tells a compelling tale of camaraderie and friendship forged amidst the rigors of military service.

This photo captures a momentous occasion as Juvénal Habyarimana and his wife, Agathe Kanziga Habyarimana, celebrate his 50th birthday.

While in Kenya, the Tutsi government in Kigali believed that Lizinde had joined an opposition movement led by former Rwandan prime minister Twagiramungu Faustin and former interior minister Seth Sendashonga, both of whom had turned against Kagame’s Tutsi government. This perception was fueled by the conviction that Lizinde and Sendashonga held vital information concerning the impending attacks on Zaire/DRC, orchestrated by both Uganda’s Yoweri Museveni and Rwanda’s General Paul Kagame. These imminent military maneuvers were of paramount interest to certain western powers with a stake in the region’s instability and the exploitation of its mineral-rich resources.

Caught in the relentless pursuit of Kagame’s forces, the scrutiny of western intelligence agencies embroiled in Rwanda’s conflict, and the strategic interests of foreign powers, Lizinde’s vulnerability heightened as Kagame and his allies meticulously planned a joint invasion of Zaire/DRC in October 1996. Stripped of the protective shield of his homeland, Lizinde’s sanctuary in Kenya grew increasingly precarious. As the invasion plans solidified, a chilling incident unfolded on October 4, 1996, marking a somber twist in Lizinde’s narrative. After a year in exile, both Lizinde and his associate Augustin Bugirimfura, who had acted as a double agent, were forcibly seized from Nairobi’s Langata Estate. Augustin Bugirimfura, hoping to appease the RPF and ensure his safety, had previously provided updates on Lizinde’s whereabouts to the RPF. Nevertheless, the attempts to secure his own survival proved futile, as both he and Lizinde were abducted by Kagame’s operatives and tragically executed in Ngong Forest. This grim turn of events brought a heart-wrenching conclusion to the prophetic journey that had begun with Magayane’s words to Colonel Theoneste Lizinde, serving as a stark testament to the haunting alignment of prophecy and reality (DesForges, 1999; Schenkkan & Linzer, 2021).

In this photograph, you see the members of the military group that governed Rwanda during the 1980s under the leadership of President Habyarimana. This period followed the failed coup attempt involving Alex Kanyarengwe and Major Théoneste Lizinde in 1980 (Photo: Courtesy of Musabyimana).

President Habyarimana Juvenal

The intricate tapestry of prophecies surrounding the destiny of Rwanda stretches across centuries, weaving together threads of ancient foresight with modern political events. Rooted in the 18th century, Nyirabiyoro’s prophecies resonate as an eerily accurate testament to the cyclical nature of history. Her words, whispered to King Kigeli IV Rwabugiri, foretold a transformative shift in power dynamics – a passing of the torch from the Tutsi monarchy to the Hutu proprietors of the land. Emerging from the mists of time, these prophecies found profound resonance as they echoed through the ages.

As the wheel of time turned, Nyirabiyoro’s visions materialized with haunting precision. The rise of Habyarimana’s regime saw the prophecy’s tendrils extend, as President Kayibanda Gregoire fell victim to Habyarimana’s hand. The reverberations of Nyirabiyoro’s insights resonated further, as Habyarimana’s rule was indeed marked by political turmoil and the ominous shadow of Tutsi rebel invasions. The “aliens” she envisioned became the embodiment of the RPF rebels who sought to reclaim Rwanda’s narrative from the annals of exile.

In this captivating photograph, President Juvenal Habyarimana celebrates his 50th birthday in the picturesque setting of Kanombe, Kigali, Rwanda. The image captures a heartwarming moment as the Habyarimana family warmly greets visitors who have come to share in the joyous occasion of the President’s milestone birthday celebration. This snapshot not only offers a glimpse into the personal life of the Rwandan leader but also highlights the sense of community and camaraderie that characterized such significant events during his presidency. It serves as a reminder of the moments of unity and festivity that transcended the political landscape of the era.

In this photograph, we witness the warm camaraderie between President François Marie Adrien Maurice Mitterrand and his Rwandan counterpart, Juvenal Habyarimana, as they wave to jubilant crowds along the streets of Kigali during Mitterrand’s visit to Rwanda. This image reflects the close and amicable relationship between the two leaders. Under Habyarimana’s rule, Rwanda cultivated robust diplomatic ties with Paris, a development that left neighboring Belgium somewhat uneasy. As a result, Belgium began to support opposition forces opposed to Habyarimana’s regime (Photo: GETTY/AFP).

With an uncanny prescience, Nyirabiyoro’s prophecy culminated in Habyarimana’s tragic end, his demise amid the tranquility of a banana garden. And as the pages of history continued to unfold, her voice resounded in the corridors of power once again. The prophecy of a military leader donning spectacles, personified by Paul Kagame, ascending to the helm proved to be more than mere coincidence – a profound realization of her foretelling.

Yet, the tale remains unfinished, as Nyirabiyoro’s words continue to cast a shadow over the present and future. While much has come to pass, there lingers a final chapter concerning Kagame’s fate, awaiting its turn on the stage of time. The intricate web of prophecies, Nyirabiyoro’s legacy, serves as a potent reminder that the past and the future are inexorably linked, and the echoes of ancient wisdom can shape the course of modern destiny.

Magayane’s role in prophecies took up where Nyirabiyoro had left off, providing a fresh perspective to those who hadn’t witnessed her encounter with King Kigeli IV over a century earlier. His insights, shared through conduits like Theoneste Lizinde and Habyarimana’s brother-in-law Zigiranyirazo Protais (Mr. Z), unveiled a series of prophecies that held profound implications for President Habyarimana Juvenal’s regime. These prophecies, preserved on cassette tapes, meticulously outlined the trajectory of events that would define Habyarimana’s rule and its eventual downfall. Despite receiving these prescient warnings, Habyarimana chose not to consult Magayane directly, even though confidants like Zigiranyirazo Protais engaged with the prophet to convey these insights to the president.

Magayane’s prophecy to Habyarimana carried a haunting foretelling: he predicted Habyarimana’s demise at the airport, encircled by papyruses. The prophecy unfolded, envisioning Kigali transformed into a scene of anguish, with the city inundated by bodies after his passing. Magayane’s warning extended to the first omen of his regime’s downfall—a group of foreigners advocating for the appointment of a treacherous woman as the regime’s second-in-command, an allusion to Agathe Uwiringiyimana, the first Rwandan woman prime minister linked to General Paul Kagame’s RPF and Twagiramungu Faustin.

The prophecy delved further, portraying a unicorn-like entity symbolizing the RPF Tutsi rebels, inflicting devastation across northern Rwanda and beyond. As this “unicorn” spread fear and chaos, it would eventually claim Habyarimana’s life unless he abdicated power. Magayane’s words were rich with symbolism, like the papyrus-surrounded Kigali International Airport, painting a cryptic yet eerily accurate canvas of Rwanda’s impending tragedy (Renzaho, T. (2015).

Magayane’s prophecies extended beyond mere foresight, encapsulating pivotal events that marked the onset of Habyarimana’s downfall and foreshadowed Rwanda’s impending catastrophe. These events were eerily accurate and included: a) the withering of a tree adjacent to Habyarimana’s State House Office; b) the incursion of Tutsi RPF rebels from Uganda; c) herds of cattle roaming unattended around Kigali’s roundabout, polluting the city with waste; d) the elevation of the first woman to Rwanda’s second-highest office. Magayane foretold that these occurrences would herald the end of Habyarimana’s regime. Subsequently, he predicted that e) Habyarimana would encounter a fiery spear in the sky and meet his demise in his banana plantation, as also prophesied by Nyirabiyoro two centuries earlier. This event would trigger f) unprecedented calamities, marked by the spilling of two and a half barrels of human blood. Following this, g) Rwandans would flee westward, leaving their homeland to scavengers, while those heading north of Lake Kivu would face calamity, resulting in mass deaths. Those fleeing to Bukavu would encounter relative peace. Remarkably, all these events unfolded as Magayane had foretold, painting a chilling account of what was to come.

In this captivating photograph, President Habyarimana Juvenal and his family are warmly welcomed by Zairean President Mobutu Sese Seko, showcasing the deep-rooted friendship between these two prominent leaders. Their enduring bond had its origins in the 1960s when both Habyarimana and Mobutu served as military leaders. During this tumultuous period, Habyarimana provided crucial military support to aid Mobutu in quelling the rebellion that had erupted in Kamanyola, located in south Bukavu. This uprising was spearheaded by European mercenaries, including notable figures such as Major Jaan Schramme, Colonel Bob Denard, Professor Rene Clemens, and Mario Spandre, who were operating under the command of Moise Tshombe, as documented by Keith Kyle in 2004.

In this significant historical photograph, we observe President Habyarimana Juvenal of Rwanda participating in the 12th Franco-African Summit held in Paris on December 13, 1985. This momentous summit convened 34 participants, among them eighteen Heads of State, to engage in discussions encompassing crucial aspects of Franco-African cooperation, geopolitical collaboration, and economic matters. A central focus of their deliberations was the escalating African debt crisis, a pressing issue demanding immediate attention (RFI Archives 1985).

During a pivotal meeting between the then President of Rwanda, Habyarimana Juvenal, and his Ugandan counterpart, President Yoweri Museveni, in the wake of the attacks on Rwanda, a significant revelation came to light. President Museveni expressed to Habyarimana that he was not aware of the Tutsis’ plans to invade Rwanda. The rebels, primarily composed of Rwandan refugees who had served in the Ugandan army, were under the leadership of Major-General Fred Rwigyema, a former deputy commander of Uganda’s National Resistance Army (NRA) and a deputy defense minister. The Tutsis monarchy and its members were expelled from power by the majority Hutu in 1959. However, President Museveni’s claim that he was unaware of his Tutsi soldiers’ desertion was met with skepticism. The scale and speed of the desertions and subsequent attacks had taken Uganda by surprise, as revealed during the meeting in New York, where both leaders were attending the United Nations summit on children.

The Withered Tree at ‘La Présidence’

Within the corridors of Habyarimana’s State House Office, known as “la présidence,” a peculiar incident from the 1980s resonates in the memories of those who served there. On a seemingly ordinary day, employees and military guards arrived to discover a startling sight: a massive tree that had stood steadfast on the office grounds since Belgian colonial times had withered entirely, from its towering branches to its very roots. This perplexing phenomenon was particularly remarkable considering Rwanda’s consistent rainfall, even in the summer season. Despite the oddity of the occurrence, President Habyarimana reacted with apparent composure. He swiftly ordered his bodyguards to plant a replacement tree in the same spot. The eerie timing of this event, however, would soon take on a deeper significance, as Rwanda was on the cusp of an impending calamity.

As October 1, 1990 arrived, Tutsi refugees from across the region congregated in Uganda to organize an invasion of Rwanda. With support from Uganda and Western allies, including the administrations of Bill Clinton and Tony Blair, the Tutsi rebels launched a concerted attack with the explicit aim of overthrowing the Hutu-led regime. Their motivations extended beyond mere political change; they sought to revive the Tutsi monarchy that had been dissolved in 1959 during the Hutu emancipation movement that ended both the 400-year-old Tutsi oppressive monarchy and colonial rule. The foreshadowing of that withered tree took on a haunting significance, encapsulating the ominous transformation that would soon unfold across Rwanda’s landscape.

The Kigali Round-About and Cow-Dung

Amidst the unfolding tapestry of Magayane’s prophetic utterances, a sequence of fateful events began to materialize, foretelling the inexorable downfall of Habyarimana’s rule. The prophetic message, resonating with eerie clarity, warned that the sight of cows roaming unattended through Kigali would signal the imminent end of his regime. This prophecy came to fruition on February 19, 1992, as Elie Ngirabakunzi, a Rwandan rancher and former Member of Parliament, guided his cattle into Kigali to protest unfavorable policies impacting his Buganya Farm. The city was captivated by the spectacle of cows wandering the urban streets, leaving traces of cow dung in their wake, as Magayane’s prophecy unfolded before their eyes. Though this sight bewildered many, Habyarimana and those aware of the prophetic warnings comprehended the significance. Shortly thereafter, journalist Vincent Shabakaka, who had previously covered Magayane’s predictions, reported this extraordinary event in his Kigali-based biweekly newspaper, Kiberinka, leaving the people of Rwanda in a state of fearful anticipation and uncertainty.

In this captivating photograph, President Habyarimana Juvenal graces the 7th Franco-African Summit in Nice, alongside the French President Valéry Giscard d’Estaing and Senegalese statesman Léopold Sédar Senghor. This momentous event took place on May 9, 1980, in Nice, France, and is beautifully captured by Laurent MAOUS.

In this captivating photograph taken in 1984, we witness the presence of François Mitterrand in Bujumbura during the 11th Franco-African Summit. This historical summit, attended by leaders from various African nations, including, from left to right, Juvénal Habyarimana, President of Rwanda; Mobutu Sese Seko, President of Zaire (now the Democratic Republic of Congo); Jean-Baptiste Bagaza, President of Burundi; and Omar Bongo, President of Gabon. The summit, held on December 11, 1984, in Burundi, was a significant occasion for Franco-African relations (Photo: Google).

In hindsight, Mr. Elie Ngirabakunzi, former owner of the renowned Buganya Farm, recounted the remarkable journey of his cattle, drawing attention to their peculiar behavior as they drew nearer to Kigali. Despite embarking on a two-day trek from Buganya Farm, the cows exhibited an urgency akin to animals seeking water at a riverbank, surging forward with an uncanny haste. The symbolic resonance of cows traversing Kigali held profound cultural roots, symbolizing the divide between pastoralist Tutsis and agrarian Hutus. Magayane’s prophecy reverberated as an ominous warning that Tutsi rebels would infiltrate Kigali, inciting chaos and spilling blood throughout the city. The sight of scattered cow dung across the urban landscape served as a haunting prelude to the impending carnage, a foreshadowing of the violence that would engulf Kigali in the aftermath of President Habyarimana’s assassination. This prophecy tragically materialized on April 6, 1994, when Tutsi rebels shot down Habyarimana’s plane, triggering the devastating Rwandan genocide

In this striking photograph, President Habyarimana Juvenal of Rwanda is captured during his attendance at a significant conference. This particular moment crystallizes the concluding events of the 12th Franco-African Summit held in Paris. From left to right, the image features Togo’s President Gnassingbe Eyadema, French President Francois Mitterrand, and Rwandan President Juvenal Habyarimana, as they engage with journalists and respond to questions (Photo: THIERRY ORBAN).

Madam Uwiringiyimana Agathe

The date of July 17, 1993, stands as a pivotal moment in Rwandan history, marking a significant turning point that unfolded within the corridors of power. On this day, President Habyarimana orchestrated a crucial assembly that brought together the nation’s major political parties, including the MRND, MDR, PSD, and others. The purpose of this gathering was to deliberate on the future trajectory of Rwandan politics and to navigate the implementation of the Arusha peace accords. Among the pivotal decisions made during this session was the selection of a prime minister, a position designated for the main opposition party, the MDR. The MDR, known for its stronghold in the southern regions of Butare, Gitarama, and Gikongoro, represented a political force distinct from the MRND-led government of Habyarimana, who enjoyed significant support from the northern populace. It was on this consequential day that Agathe Uwilingiyimana was appointed as Rwanda’s Premier, thus etching her name in the annals of Rwandan history as the first female prime minister (Burnet, 2019; Lemarchand, 2007). This decision, aligned with the prophecy of Magayane from years earlier, resonated with his prediction that the elevation of a woman to a high government position would foreshadow the impending end of Habyarimana’s regime. This appointment followed three years of conflict between the Habyarimana government and the Tutsi rebels, who had garnered substantial support from opposition parties, notably the MDR led by Faustin Twagiramungu, famously known as Rukokoma. As Uwilingiyimana assumed her role as prime minister, the trajectory of Rwandan politics and her affiliations would become instrumental in shaping the tumultuous years that lay ahead.

In 1992, Agathe Uwilingiyimana embarked on her political journey by joining the opposition political party MDR (Mouvement Démocratique Républicain). Her political career took a significant turn in the month of April of the same year when the then Prime Minister, Dismas Nsengiyaremye, who also hailed from MDR, appointed her as the Minister of Education. Serving in this capacity from 1992 to 1993 (Photo: BBC).

In this poignant photograph, Rwandan Prime Minister Agathe Uwilingiyimana is captured during her visit to the Nyacyonga refugee camp. However, it’s important to note that her presence there was met with mixed reactions. While she aimed to provide support and assistance to the refugees, many who had fled areas already occupied by the RPF viewed her differently. To some, Uwiringiyimana was seen as a traitor and the source of their problems, as she openly supported the RPF invasion of Rwanda. In the eyes of these refugees, her actions were perceived as driven more by political considerations than by a commitment to the country’s sovereignty and peace. This image reflects the complex and divided political landscape of Rwanda during that turbulent period (Photo: Google).

In the wake of Uwilingiyimana’s appointment, her tenure as prime minister became a crucible of political turbulence, where suspicions lingered and upheavals unfolded with intensity. Accusations began to swirl, suggesting that she was aligning herself with the RPF – Tutsi rebels gaining momentum – and positioning herself as a potential successor to the presidency should Habyarimana’s regime falter. Her public endorsements of the Tutsi rebels and interactions with vocal critics of Habyarimana’s rule, including Robert Flaten and Prudence Bushnell, who sympathized with the RPF, fueled speculation of connections to the Bill Clinton administration. These perceptions deepened conjectures about her ambitions for the presidency. Over time, the Habyarimana government experienced a gradual erosion, exacerbated by allegations implicating her in his eventual assassination. However, her links to the RPF and strategic political maneuvers encountered resistance. By January 5, 1994, her pro-RPF stance heightened tensions, intensifying the brewing crisis set to engulf Rwanda. Tragically, events unfolded in a way that on April 6, 1994, the RPF rebels shot down Habyarimana’s plane, assassinating him and his Burundian counterpart, triggering violence that swept across Rwanda. Among the initial victims was Madam Uwiringiyimana herself, due to her open support for the RPF, which many believed to be behind the assassination. There was a widespread belief that she was privy to the plans all along. Her untimely demise marked a harrowing conclusion to Magayane’s prophecies concerning Habyarimana and the destiny of Rwanda.

The Kibeho High School Trio

Steering away from their predecessors’ prophetic legacy, Nyirabiyoro and Magayane, whom I consider the Patriarchs of Rwanda due to the historical epochs they occupied, brought forth a more traditional approach to prophecy. These intricate visions required individuals skilled in Kinyarwanda and prophetic interpretation to bridge the understanding gap for the wider population. While Nyirabiyoro’s Kinyarwanda featured complex language that challenged laypeople’s comprehension, Magayane’s emergence in the 1970s brought a relatively more accessible language that retained its intricacies for those in the subsequent 1980s.

Nyirabiyoro’s prophecies spanned across Rwanda’s historical canvas, covering the 18th-century Tutsi monarchy, Belgian colonial rule, Hutu ascension to power under Gregoire Kayibanda, Habyarimana’s coup against Kayibanda, Tutsi rebel incursions, Habyarimana’s assassination, and the Rwandan genocide. Furthermore, Nyirabiyoro anticipated the resurgence of the Tutsis led by Kagame and the RPF, while also addressing Kagame’s reign and its eventual conclusion. In contrast, Magayane’s focus centered on the Hutu rule, the Rwandan genocide, Tutsi ascent to power, and the eventual end of Kagame’s leadership. Amidst the divergent yet intertwined prophecies of Nyirabiyoro and Magayane, they wove a complex narrative that traversed Rwanda’s intricate past, present, and the shadows of its future.

In stark contrast to the traditional methods employed by Nyirabiyoro and Magayane in their prophetic expressions, the Kibeho Trios offered a more religious perspective, channeling their messages through the prism of Catholicism. Attending Catholic schools where Jesus and Mary held central roles, the Kibeho Trios’ prophecies earned the moniker of “Revival Prophecies.” These prophecies bore a clear intent: to beckon Rwandans back to their faith and encourage spiritual renewal. The Trios, unlike Nyirabiyoro and Magayane, were products of the Western education system, being high school students at the time. Their visions were intrinsically tied to Habyarimana’s regime and the impending calamity that loomed over Rwanda. Their messages forewarned of the imminent Tutsi invasion and the impending bloodshed within the country’s borders. Comprising Alphonsine Mumureke, Nathalie Mukamazimpaka, and Marie Clare Mukangango, these students were instrumental in what would later become known as the “Kibeho Apparitions.”

When Agathe Uwiringiyimana assumed the role of Prime Minister as the first woman in Rwanda, it generated significant attention. This was a time when discussions about feminism were emerging across Africa. Some viewed her as a Western-sponsored feminist seeking to undermine traditional Rwandan family values by encouraging women to challenge their husbands and openly criticize men. Her public questioning of the President marked the first instance of a Rwandan woman in leadership daring to challenge authority, a move that didn’t sit well with many, including the women she aimed to represent, as they preferred a more traditional, respectful approach to leadership. For those with a longer perspective, Uwiringiyimana’s rise to power seemed like a fulfillment of the prophecies of Magayane and Nyirabiyoro. However, her leadership style ultimately influenced public perceptions, which worked against her politically, contributing to her downfall.

This is a photo of the former Kinigi Commune, a place that carries haunting memories from the dark days of January 23, 1991 when the RPF Tutsi rebels launched a ruthless attack on Ruhengeri, claiming the lives of innocent civilians. Subsequently, during the RPF Kagame administration, the names of all Rwandan administrative districts were changed in an effort to erase the true history of the people of Rwanda. Notably, when the RPF Tutsi rebels initiated their assault on Ruhengeri, their first target was the Kinigi Commune. In a grim turn of events, they took the lives of the police officers on duty, as well as the staff members residing nearby the office. Moreover, they conducted house-to-house searches in the central area near the commune, awakening residents and subjecting them to horrifying massacres. This brutal violence was particularly devastating as many of the rebels leading the Ruhengeri attack were familiar with the region and its inhabitants. Most of the victims were individuals they knew well, predominantly educated Hutus.

Three young student girls, Marie Claire Mukangango, Nathalie Mukamazimpaka, and Alphonsine Mumureke, played a pivotal role in establishing the reputation of Kibeho parish as a place of pilgrimage and apparitions. This distinction emerged on November 28th, 1981, when Alphonsine Mumureke, a student at the College of Kibeho, reported a profound encounter with a Lady of extraordinary beauty, identifying herself as “Nyina wa Jambo” or the “Mother of the Word.” Alphonsine immediately recognized her as the Blessed Virgin Mary, the mother of Jesus. This initial apparition marked the beginning of a series of similar events that unfolded at varying intervals. Subsequently, two more visionaries, Nathalie Mukamazimpaka (from January 12th, 1982) and Marie Claire Mukangango (from March 2nd, 1982), came forward, aligning their experiences with that of Alphonsine.

Embarking on their prophetic journey on November 28, 1981, the Kibeho Trios embarked on a remarkable odyssey that would span nearly a decade, concluding on November 28, 1989. Over this span of time, their voices resonated with profound spiritual messages that drew thousands of people, both from Rwanda and beyond, to the Kibeho Catholic Parish. Pilgrims flocked to this sacred site to hear the divine message that these young individuals carried, a message intended for the people of Rwanda and the global community at large (Ilibagiza, 2008; 2011; Fernandes, 2019).

n stark contrast to the earlier prophets Nyirabiyoro and Magayane, the prophecies of the Kibeho Trios resounded with a palpable urgency, a clarion call that echoed across time and space. Their words were a solemn plea, imploring Rwandans to reconnect with their faith, to rekindle their bond with God, Mary, and Jesus Christ, before the impending tempest of turmoil swept through the nation. Notably, their prophetic messages concluded exactly a year prior to the Tutsi invasion of Rwanda on October 1, 1990, an event that would unleash a chain of significant historical events.

Functioning as vessels for divine revelations, the Kibeho Trios undertook a profound mission that extended beyond mere prophecy. Their role encompassed not only cautioning their fellow Rwandans to relinquish old habits but also inviting them to embrace the comforting refuge and salvation offered by the kingdom of God. Their purpose was unequivocal: to lead their compatriots toward a spiritual reawakening, presenting an alternative avenue of prophecy steeped in themes of faith, redemption, and rebirth. Amidst an atmosphere of fervor and intense anticipation surrounding their prophetic messages, the enduring legacy of the Kibeho Trios perseveres, their voices continuing to resonate as a guiding light during a pivotal juncture in Rwanda’s narrative (Carney, 2014).

Amidst the unique cultural backdrop of Rwanda and the rarity of such occurrences, doubt naturally enveloped the authenticity of the visions witnessed by Kibeho High School students. Some dismissed the experiences as products of youthful imagination adapting to their educational environment, while others cautiously considered their potential veracity. Yet, there were also extremes, with suggestions of the need for medical intervention amid skepticism (Ilibagiza, 2008; Hall, 2015).

Alphonsine’s encounters triggered varied interpretations, including attributions to traditional practices and calls for traditional healing. Government bodies, such as national intelligence, drew parallels between her experiences and those of earlier prophets like Nyirabiyoro and Magayane. Subsequently, Nathalie Mukamazimpaka and Marie Claire Mukangango encountered the Virgin Mary in 1982, conveying a unified message of warning about Rwanda’s precarious trajectory without a path of repentance. Even Marie Claire, who had initially doubted Alphonsine’s visions, underwent a transformation and joined the chorus for repentance (Ntamabyariro, 1992; Ilibagiza, 2008).The Trinity of visionary girls conveyed a chilling message from the Virgin Mary, warning of an impending war and the transformation of once crystal-clear rivers in Kibeho into rivers of blood. Despite sharing this prophecy with church and government authorities, their message was met with mockery, dismissal, and scorn, even as the predicted horrors began to unfold tragically (Ntamabyariro, 1992; Ilibagiza, 2008; Hall, 2015). After three years of continuous apparitions, their communication suddenly ceased without any prior notice (Ntamabyariro, 1992).

Reflecting back, if these prophecies had been heeded, Rwanda might have been spared the devastating massacre of 1994. Notably, in 1981, the National Resistance Army (NRA) was established in Uganda, led by Yoweri Museveni, with elements of the future RPF among its ranks. By 1986, the NRA had captured Kampala, with a significant number of Rwandan Tutsi refugees like Fred Rwigema contributing to its success, shedding light on the unfolding events (Mason, 2010). Tragically, one of the visionary girls, Marie Claire Mukangango, would not survive the RPF massacres of 1994. Marie Claire, who received prophecies from the Virgin Mary twice in 1982, foretelling seven calamities if Rwanda didn’t repent, pursued her studies and married Elie Ntabadahiga in 1987. He was a journalist and student at the Rwanda National University, later working in Agathe Uwiringiyimana’s communication office before the events of April 6, 1994, when the presidential plane was downed, sparking the genocide (Bromley & Bobbitt, 2011). In late April 1994, Marie Claire, her husband, and others were taken by the RPF to Byumba, and tragically, their lives were brutally extinguished, despite promises of safety, leaving a poignant reminder of the horrors that unfolded during that dark period (Omeje, 2013).The Kibeho apparitions came to an end on November 28, 1989, marking the conclusion not only of the prophecies for the Kibeho Trios but also those of Nyirabiyoro and Magayane. Unlike the prophecies of Nyirabiyoro and Magayane that spanned across historical eras, the Kibeho prophecies focused on the immediate future of Rwanda, encompassing both its physical and spiritual dimensions. Nyirabiyoro and Magayane had foreseen significant events such as the downfall of the Tutsi monarchy and colonial rule in 1959, the rise of the Hutu through a revolutionary process that led to independence on July 1, 1962, the reign of leaders like Kayibanda and Habyarimana, and the political conflicts that ultimately led to their downfall. These prophecies also encompassed the impending catastrophe, the end of Habyarimana’s rule, his assassination, the Rwandan genocide, the subsequent slaughter of Rwandans both within and outside the country, the Tutsi leadership’s rise to power, and the events shaping post-Kagame Rwanda (Lemarchand, 1970; Vansina, 2001; Chrétien, 2003: 188).

Alphonsine Mumureke, the visionary of the Kibeho apparitions, began her remarkable journey with the first apparition on November 28th, 1981, which concluded precisely eight years later on November 28th, 1989. Her experiences took place less than two years before the Tutsi rebels from Uganda invaded Rwanda on October 1, 1990, initiating violence in Ruhengeri and Gisenyi, which eerily mirrored the prophecies delivered during her apparitions. After completing her secondary education at the Humanistic School of Kibeho in July 1989, earning a secretary degree (level A2), Alphonsine fled Rwanda to Zaire. Later, during the RPF Tutsi soldiers’ attacks on refugee camps in Eastern DR Congo, she embarked on a tragic journey to Abidjan, Ivory Coast, alongside an Ivorian-Congolese family she had met during the Kibeho apparitions. There, she reconnected with Father Raymond Halter, a Marian priest who had known her since her last apparition on November 28th, 1989. Today, she is Sister Alphonsine, tragically losing both her parents to violence perpetrated by RPF Tutsi rebels in 1994. She now dedicates her life to serving God at the Sainte Claire Monastery in Abidjan as a member of the Poor Clares order.

This is Sister Nathalie Mukamazimpaka, entrusted with prophecies about the impending events in Rwanda and the region, with a particular focus on the suffering of Rwandans. Embracing the call to expiatory sacrifice, she earnestly sought to embody this message. During the civil war and the 1994 genocide, she courageously remained in Kibeho, a location marked by two horrific massacres. There, she bore witness to the tragic acts of violence perpetrated against innocent people. Her mission was to witness the fulfillment of the prophecy made on Kibeho Hill, where it was foretold that blood would be shed. Tragically, this prophecy became a grim reality as numerous innocent Tutsis lost their lives in Kibeho in 1994. Subsequently, in April 1995, RPF Tutsi soldiers arrived and perpetrated a devastating massacre of Hutu refugees who had sought sanctuary there. Among these refugees was myself, and I fled to Burundi and later to Congo. Nathalie adhered to her vision’s instruction to remain in Kibeho, which likely prompted her to reexamine the messages of the apparitions, particularly the one from August 15th, 1982, in search of a connection between the Virgin Mary’s words and the tragedy that befell Rwanda and its neighboring nations

The realization of these prophecies did not take long, as the Tutsis invaded Rwanda and violence ensued shortly after. Agathe Uwilingiyimana assumed power during a period of political turmoil that eventually claimed her life. The assassination of Habyarimana and the crash of his plane onto his own compound aligned with the predictions of both Magayane and Nyirabiyoro. As the Kibeho prophecies unfolded, the significance of these visions gradually became apparent to Rwandans. The once peaceful nation was plunged into unprecedented horrors during the genocide, underscoring the prescient insights of these visionary experiences (Ntamabyariro, 1992; Ilibagiza, 2008).

In a cultural context accustomed to traditional prophetic figures such as Nyirabiyoro and Magayane, who delivered God’s guidance through a different lens, the reception of divine direction from a religious perspective was novel for Rwandans. Rooted in their connection with God, initially the Trios faced skepticism and reluctance from various segments of Rwandan society. The unfamiliarity of their approach clashed with established beliefs, causing initial hesitation among many to accept the authenticity of their messages. However, as time progressed and the messages resonated more deeply, the Kibeho Trios managed to penetrate the hearts and minds of their fellow Rwandans, ultimately leaving an indelible mark on the nation’s spiritual landscape.

An extraordinary event unfolded in Rwanda, marked by a series of apparitions experienced by Kibeho High School students in the 1980s. It all began when Alphonsine Mumureke, a 16-year-old from Kibunga Prefecture, encountered the Virgin Mary on November 28, 1981. Her subsequent apparitions were met with skepticism due to her region’s association with supernatural practices (Carney, 2014). Nathalie Mukamazimpaka joined this phenomenon in January 1982, followed by Marie Claire Mukangango in March of the same year, whose transformation from skeptic to believer was notable. The messages conveyed emphasized the urgency of repentance and devotion to the Rosary of the Seven Sorrows, urging Rwandans to mend their ways and prepare for forthcoming challenges ((Ntamabyariro, 1992; Ilibagiza, 2008).

This is the wreckage of Habyarimana’s plane, marking the conclusion of prophecies by Nyirabiyoro, Magayane, and the Kibeho Trios, all foretelling this tragic day. It also ushered in a period of innocent bloodshed in Rwanda and Congo.

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DR. WILLIAM

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Dr. William A. Twayigize

DR. WILLIAM