Dr Jean Paul Ndindamahina
United Kingdom
Hon Dr Bizimana Jean Damascene
Rwanda’s Minister of National Unity & Civic Engagement
Kigali
Rwanda
Copied : H.E. Mr Chaloka Beyani
UN Office on Genocide Prevention
866 United Nations Plaza, Suite 600, New York, NY 10017, USA
13 April 2026
RE: Warning Letter on Rwanda's Selective Remembrance and Its Implications for Genocide Prevention
Your excellence,
I wish to introduce myself as Dr Jean Paul Ndindamahina, a British Rwandan, writing to you out of a profound concern shaped by my own background and history. As someone of mixed Hutu and Tutsi heritage, I have lived with the enduring challenge of navigating Rwanda’s persistent ethnic divisions and the pervasive stigma that stems from this complex legacy. Growing up, the weight of ethnic labels and their attached suspicions has shaped my personal and professional life in profound ways, underscoring the tensions that continue to define Rwandan society. The formation of my identity has been marked by conflicting loyalties, internal questions, and a lasting sense of uncertainty regarding my place within the broader narrative of remembrance and reconciliation. These personal dilemmas provide the foundation for my deep concern about the current trajectory of official memory in Rwanda and its implications for social cohesion.
My purpose in writing this letter is not to foster animosity or assign blame, but rather to articulate a sincere anxiety for the well-being of Rwanda and its people. It is with a genuine commitment to justice and stability that I raise these issues, recognizing the lasting effects that contemporary remembrance practices have on the nation’s political, economic, and social environment. I am driven by a deep sense of responsibility to prevent the recurrence of mass atrocities and to advocate for a society grounded in inclusive truth and reconciliation. The intention behind these remarks’ rests in a profound respect for all victims, regardless of ethnicity, and a clear desire to see Rwanda progress toward unity rather than division. Ultimately, my goal is to contribute to a dialogue that supports both accountability and healing, mindful of the dangers that selective memory poses for the country’s future.
Rwanda’s official remembrance practices, most notably the annual Kwibuka commemoration, center almost exclusively on the genocide against the Tutsi, thereby constructing a public memory that marginalizes or suppresses violence experienced by Hutus and moderate Hutus. This approach establishes a problematic hierarchy wherein the suffering of one group is placed at the centre of national memory, while the pain and losses endured by others are rendered invisible or diminished. The resulting 'memory hierarchy' not only distorts the historical record but also exacerbates existing social fractures by implicitly equating Hutu identity with collective guilt and sidestepping acknowledgment of their victimization during cycles of violence. Moreover, strategic memorialization, as employed by the current government, functions as a political tool to legitimize the state’s authority and stifle alternative narratives that do not align with its interests. Such selective commemoration breeds mistrust and perpetuates social tensions, undermining prospects for meaningful reconciliation and lasting peace.
In addition, the government’s selective approach to national remembrance is reinforced by an escalating trend of “genocide ideology” accusations that frequently emerge around the time of commemorative events. This climate of suspicion becomes a powerful mechanism for silencing political dissent and curtailing free expression, particularly among those who challenge the state’s official narrative or advocate for a more inclusive memory of past violence. By conflating calls for historical acknowledgment with ideological deviance, the authorities create an atmosphere where opposition voices—including Hutu survivors and political dissidents—are not only delegitimized but also placed at risk of punitive action. The resulting suppression does more than stifle debate; it helps justify ongoing discrimination and exclusion and allows incidents targeting marginalized populations to persist unaddressed. Such practices establish a pattern in which state-sanctioned remembrance facilitates both the continuation of social divisions and the enabling of new acts of injustice against those outside the prevailing narrative.
Consequently, this ongoing “memory war” actively reinforces the political position of the Rwandan Patriotic Front (RPF), shaping remembrance to solidify its authority while eroding the prospects for genuine reconciliation. By channelling the politics of memory to primarily acknowledge Tutsi victims, the state’s narrative promotes a perception of collective guilt that attaches to the Hutu community, intensifying social stigma and fostering systematic discrimination. This controlled approach not only inhibits honest engagement with the complexities of recent history but also restricts Hutu political participation and silences dissenting perspectives that challenge the official account. Over time, such marginalization entrenches grievances, destabilizing efforts to achieve a society governed by the pledge of “Never Again” and instead heightening the possibility of resurgent conflict if these trends continue unaddressed. Therefore, allowing memory to serve primarily political interests undermines both the ethical imperatives and the practical foundations required for lasting, inclusive peace.
To move toward a Rwanda that genuinely honors the principle of “Never Again,” a multi-layered strategy is urgently needed to counter the dangers of selective remembrance and its politicization. Reforming national education curricula is essential to foster a balanced understanding of recent history, challenging narrow narratives and empowering future generations with the skills needed for critical reflection. Furthermore, cultivating a memory culture that includes all victims—rather than privileging a single group—will support the emergence of a more cohesive and resilient society. Equally important, the establishment of an independent public inquiry, potentially under the auspices of the International Criminal Tribunal for Rwanda (ICTR), is necessary to address the impunity surrounding RPF-perpetrated atrocities, as previous mechanisms have failed to deliver impartial justice and contributed to persistent grievances. Only by pursuing comprehensive legal accountability alongside transformative education and commemoration can Rwanda hope to achieve authentic reconciliation and justice for all affected communities.
In light of these considerations, I respectfully urge your office to take immediate, concrete steps to mitigate the risks associated with Rwanda’s current remembrance policies. I request the opportunity to personally brief you further, either through a virtual or in-person meeting, to provide additional context and detail regarding the ongoing marginalization embedded within commemorative practices. I also encourage you to engage directly with the Rwandan government, conveying the urgent need to confront the issues posed by selective memory construction and to promote responsible governance that prioritizes inclusivity and long-term stability. Importantly, I ask that your office commission an independent report to critically analyze how Rwanda’s remembrance culture—most notably the Kwibuka commemorations—affects social cohesion and restricts political freedoms, especially as it centralizes survivor narratives and risks fostering exclusion or resentment among marginalized groups. Without such preventative and transparent interventions, the sustained privileging of a singular historical narrative will continue to impede reconciliation and may contribute to renewed instability in Rwandan society.
Your excellency, prevention is better than cure. Rwanda and her population are sinking in the new era of blood and terror, and time is now to act and rather than being sorry.
Yours sincerely
Dr Jean Paul Ndindamahina
Rwandan British citizen known for his work on cultural diversity and social issues, particularly relating to Rwanda and the Rwandan diaspora. He is also an active commentator on Rwandan and African politics and social dynamics.
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