Author: Nicole Kamanzi Muteteri

Businessman Karera reflects on his journey from RPA soldier to $200 million investor

He invested in infrastructure projects, particularly in real estate developments that have completely transformed the face of the country.

In a youth-focused program on Rwanda Television called ‘Password’, Dennis Karera shared how he ventured into business, the various roles he undertook in the army that liberated the country, and also offered advice to young people.

Karera’s story begins in Uganda, where he was born as a refugee, like many other Rwandans who were exiled because of the bad governance that existed in Rwanda at the time.

After enduring the hardships of exile, Karera, together with other energetic young men, decided to join the Ugandan army as a way to learn how they could one day fight for rights to return to their homeland.

“We felt that it wasn’t enough to simply be refugees where we were, living there unhappily. So, we decided to join the Ugandan army, saying to ourselves, ‘Let’s go and learn how we might find a way forward.’”

“We went and became soldiers while we were still very young. We joined the war, most of us aged 21, 22, 23, 24, or 25, driven by the conviction that we could not continue living as refugees.”

He explained that the struggle to liberate the country was not easy, but that as challenges increased, they gained new knowledge and became even more determined, because they had a purpose and a goal to fight for.

“There were many challenges. We were young, but should we have given up just because we were young? The idea was: you are there, so fight for this cause, and indeed, that work was done. Honestly, if we hadn’t been young, I doubt we would have had the same courage,” he said.

In 1992, a meeting was held in Volcanoes National Park, where military operations were being coordinated. It was a gathering to pool ideas and discuss what would be done after defeating the enemy. Everyone had an opportunity to share what they thought they could contribute in order to achieve complete liberation for the country.

After the struggle to liberate the country and stop the Genocide against the Tutsi, there followed another battle, that of building the development of a nation that had been devastated.

Many of those who played a role in the country’s liberation initially worked in various government positions, while others chose to invest in different sectors.

Karera also worked for the government in different roles, including in security services, the Ministry of Education, and others, although from time to time he also engaged in business activities.

In 1997, he requested a bank loan of 70 million Rwandan francs (Frw), presenting a project he wanted to implement and explaining how it would have a positive impact on society.

Although it was uncommon for an individual to seek such a large loan at the time, he was eventually approved and received the funds in phases, and the venture turned out to be successful.

“Within two years, the project was doing extremely well. I repaid the millions and was left with resources to continue growing my businesses,” hennoted.

After concluding his government service, he reflected on how he could contribute both to his personal growth and the country as a whole. While initially considering continuing his previous activities, he decided that expanding them would be a more impactful approach.

In 2008, he embarked on a project valued at 500 million Rwandan francs. He applied for a loan from the Development Bank of Rwanda (BRD), secured the funding, and successfully executed the project, which progressed smoothly.

After a short period, he returned to the bank to request a loan of Frw 1 billion, embarking on a major project to construct the Crown Conference Hall in Nyarutarama. Located near the Tennis Club and Golf Course, this venue hosts a wide range of meetings and events.

He continued expanding his business ventures, and in 2011, he sought out business partners. Starting with an initial investment of Frw 1 billion, he and his partners successfully raised about $40 million, which they used to embark on groundbreaking projects. This led to the construction of Kigali Heights, a landmark development in the city.

Inaugurated in 2016, the building was later sold to Yyussa, a Rwandan-owned company, for approximately $31 million (equivalent to over Frw 43.8 billion).

Karera also shared that he remains active in business and, along with his partners, now manages investments worth at least $200 million (over Frw 280 billion) across various sectors.

One of the most promising projects currently underway is being developed by Savannah Creek Development Company, which is modernizing the Kangondo neighborhood. The project will feature 600 residential units, including apartments and unique housing structures that reflect Kigali’s distinctive architecture.

The housing units will be designed in a range of styles, such as Tuscan, Classical, Mediterranean, Contemporary, and Apartment designs, to cater to the purchasing power of different buyers. The project is expected to cost at least $60 million.

The buildings being constructed in Nyarutarama are modern in design and construction.

{{Advice to young people}}

Karera also emphasized that when you perform well, it gets noticed, helping to build a strong reputation and open doors of opportunity. He encouraged young people to dedicate themselves fully to everything they do.

He explained that having a clear vision of who you want to become from a young age is crucial, as it helps you stay focused on your goals.

“Let me offer some guidance to young people: start preparing now for the person you want to become in the future. Begin to envision yourself and ask, ‘Who are the people doing the things I see and hear about?’ To expand your knowledge, you need to listen attentively.
Today, there are many distractions, unlike in our time when we didn’t even have mobile phones,” he said.

Karera urged young people to continue broadening their knowledge through reading diverse books, as reading expands the mind. He also suggested educational trips and engaging in meaningful conversations as valuable ways to learn.

Karera further reminded young people to uphold truth and integrity, avoiding anything that could undermine their dreams.

July 2, 2025
Embracing the thrill of Ziplining in Nyungwe National Park

To solve this, the park has introduced new aerial experiences that allow visitors to enjoy the scenery from above, places that are otherwise unreachable by foot, deep within the dense forest. While the famous Canopy Walk has long been a favorite, a new activity—ziplining—is redefining how tourists interact with Nyungwe’s natural wonders.

Ziplining is a thrilling experience where visitors glide above the forest suspended on secure cables, offering panoramic views and a new perspective of the park. Though new to Nyungwe, ziplining has existed globally for centuries, traced back to 250 BC in China or India, where merchants used ropes strung between mountains to move goods efficiently. Today, that same principle powers adventure, science, and tourism.

In Nyungwe, the zipline features three routes named after local wildlife, like the chimpanzee. The longest route stretches 1,020 meters, and the entire journey totals 1,850 meters. The experience begins in Gisakura, where trained guides welcome visitors and ease their nerves, especially for first-timers. They explain the safety procedures, provide harnesses, and ensure tourists are securely fastened before launch. The guides lead the way, preparing the landing area in advance, which is equipped with brakes to reduce speed and ensure a safe finish.

Though rare, a rider may stop mid-air. In such cases, guides are trained to reach the person using hand trolleys and safely escort them to the end.

According to one foreign technician involved in building the zipline, “Many fear falling, but it’s virtually impossible. These cables can hold several tons. It’s completely safe.” He praised Rwanda’s commitment to quality, calling Nyungwe’s zipline one of the best in Africa, thanks to its length, views, and strategic location.

This expert, who has helped build ziplines in over 10 countries, including South Africa, Ghana, and the DRC, said Nyungwe stands out. “Visitors will immediately notice the difference. The air is fresh, and the scenery is unique,” he said, revealing that construction costs exceeded $1 million.

He expressed confidence in the Rwandan team trained to manage and maintain the facility, saying, “They know what to do. They’re skilled technicians who can solve any issue.”

The zipline is expected to boost tourism to Nyungwe National Park, with projections of up to 9,000 visitors in the next five years.

{{Right next to the canopy walk}}

Just a short walk from the zipline is the Canopy Walk, a 170-meter-long suspended bridge that rises 70 meters above ground. Before crossing, guides explain safety and techniques, then lead the group, sharing insights about the surrounding flora such as the symbolic Igishigishigi tree.

From the bridge, you can spot birds feeding on nearby trees and take breathtaking photos. Guides help with ideal angles and safe photo spots. The bridge supports up to eight people and can carry up to four tons.

The round trip from the bridge back to the visitor center takes around 40 minutes on foot, with the path offering encounters with native plants, animals, and trees, each explained in detail by the guides.

In 2021, Nyungwe’s economic value was estimated at $4.8 billion. In 2024, Rwanda’s tourism revenue reached $647 million, up 4.3% from the previous year. The number of visitors to Nyungwe alone rose by 20% compared to 2023.

This shows how Nyungwe continues to attract local and international tourists, with discounted prices encouraging Rwandans to explore their own natural heritage.

Above all, Nyungwe is a powerful reminder of the deep bond between people and biodiversity.

{{The canopy walkway}}

July 2, 2025
I&M Bank heads to Dallas to join Rwandan diaspora at the 2025 Rwanda Convention

The Bank’s presence at the event reflects its continued efforts to build meaningful connections with the diaspora and offer convenient, tailored financial solutions that support long-term investment ambitions in Rwanda.

As part of its engagement, I&M Bank will provide on-the-ground support for account opening, showcase investment opportunities in Rwanda’s growing real estate sector including mortgages, construction loans, and plot acquisition financing—and introduce attendees to its high-interest savings accounts and one-on-one advisory services.

These offerings are designed to help diaspora clients secure and grow their assets back home, with greater ease and confidence.

This initiative aligns with I&M Bank’s broader mission to increase financial accessibility and promote prosperity among Rwandans living abroad. Over the past few years, the Bank has conducted similar outreach programs in Europe and several African countries, strengthening its role as a trusted financial partner for diaspora communities.

Speaking ahead of the convention, Yves Kayihura, Head of Retail Banking at I&M Bank, emphasized the importance of removing barriers for diaspora clients.

“For many Rwandans living abroad, the desire to invest or build back home is strong, but navigating the process can be challenging. Our role is to make that experience easier, more transparent, and ultimately rewarding,” he said.

By participating in the Rwanda Convention in Dallas, I&M Bank reaffirms its commitment to customer-centric banking and its promise to bring services closer to where Rwandans live, work, and dream, no matter how far from home.

July 2, 2025
Israel agrees to necessary conditions to finalize 60-day ceasefire in Gaza: Trump

“Israel has agreed to the necessary conditions to finalize the 60 Day CEASEFIRE, during which time we will work with all parties to end the War,” Trump wrote on his social media platform Truth Social.

“The Qataris and Egyptians, who have worked very hard to help bring Peace, will deliver this final proposal,” said Trump.

He also urged Hamas to accept the deal. “I hope, for the good of the Middle East, that Hamas takes this Deal, because it will not get better – IT WILL ONLY GET WORSE,” Trump added.

July 2, 2025
From signatures to strikes: The contradictions of Kinshasa’s peace agenda

The agreement, brokered by the United States, was expected to usher in a new phase of stability. However, observers say the success of this process depends on follow-up dialogue between the Congolese government, the AFC/M23 movement, and the eastern Congolese communities, especially the Tutsi and other groups that the movement says it is protecting. Final talks are expected to take place in Qatar.

But just three days after signing the accord, Kinshasa launched drone strikes on Minembwe, a highland town in South Kivu inhabited by Congolese Tutsi civilians, namely the Banyamulenge, many of whom are the very people the government is expected to engage in negotiations.

On June 30, as the country marked 65 years of independence, a Turkish-made Bayraktar TB2 drone bombed a civilian aircraft delivering humanitarian aid to Minembwe. The attack injured several people, including a traditional leader and an 8-year-old child.

The town has long faced isolation, an economic blockade, and a lack of state protection. Residents continue to survive under harsh conditions with little outside assistance. The drone strike did not target AFC/M23 fighters or their allies such as the Twirwaneho self-defense groups, but struck civilians instead, an incident many analysts describe as an attack on hope rather than a military target.

More troubling is the timeline: a full week before the Washington peace agreement was signed, Africa Intelligence reported that the DRC government had already taken delivery of the drones. This suggests that while Kinshasa was preparing to sign for peace, it was simultaneously preparing for war.

These developments raise fundamental questions about the government’s sincerity. How can a state pursue peace while investing in tools of destruction? How can it sit at the negotiating table with the same communities it targets from the air?

Observers say these actions undermine trust and cast doubt on Kinshasa’s commitment to a political solution. What was presented as diplomacy increasingly appears to be a performance aimed at the international community, rather than a genuine effort to achieve peace.

This approach, experts argue, does not reflect statesmanship but rather deliberate sabotage of the peace process.

For lasting peace in the Great Lakes region, political will must replace symbolic gestures. The cycle of violence will not end through drone attacks or coercion. The DRC leadership must abandon militarized responses and embrace inclusive dialogue, seeing its own citizens not as enemies, but as essential partners in building peace.

Because, as recent events have made clear, you cannot bomb your way into peace.

July 1, 2025
Everything you need to know about Muhazi Beach Resort

At the center of this secluded escape was a hotel known as Canard Sauvage, officially owned by a Belgian man named Paul Henrio. Yet, according to locals and those who observed events at the time, the hotel was effectively under the control of Habyarimana himself, along with Colonel Elie Sagatwa (his brother-in-law), Félicien Kabuga, and the then-mayor of the former Muhazi Commune, Nkurunziza.

The hotel was located in what used to be Kabare Sector, in the former Muhazi Commune. Eugène Mutamba, a 54-year-old man who was born and raised in this area, recalls growing up right next to this hotel and occasionally seeing President Habyarimana visit.

“This was Habyarimana’s hotel, shared with others close to him, what we could call a clique. I’ve known it since 1984–1985; we lived just across from it,” Mutamba told IGIHE.

When Habyarimana was present, the hotel was strictly off-limits to the public. “Whenever he came, we would go stand by the roadside, and our parents would say, ‘There goes the President,’ as he passed. Once he arrived at the hotel, no one else could enter. He had a house down the slope here, I don’t know if he ever stayed in it.”

Just nearby, Habyarimana’s son-in-law, Alphonse Ntirivamunda, had a large piece of land. Ntirivamunda, married to Jeanne Habyarimana, fled Rwanda and died in Belgium in 2020 after being accused of involvement in the 1994 Genocide against the Tutsi.

Mutamba, like other locals, said Ntirivamunda acquired the land by force.

“They came and took it. They just measured land and displaced people without compensation. That’s what dictatorship was like. Today, under the Unity Government, that could never happen, a citizen cannot be removed from their land without due process.”

Another resident, Isaie Rusanganwa, shared similar experiences. “We were peacefully living there when Habyarimana and the white man came, surveyed the land, made us sign papers, and started construction. They even gave us jobs.”

But he said they were never compensated. “After construction began, they made us sign documents, but we never received a single franc. Later, my cousin and I went to ask the mayor, Nkurunziza, why we hadn’t been paid. We told him we were growing desperate.”
According to Rusanganwa, the mayor reacted angrily: “He told us, ‘How dare you question the President? The land belongs to him now. Who do you think you are?’”

Undeterred, Rusanganwa confronted the injustice: “I asked him, ‘Did Habyarimana come all the way from Gisenyi just to take our land? Where did he expect us to go—into the sky?’ The mayor told me, ‘Let me show you how I deal with people like you.’ We ran away. Later, I returned and became a worker there, just to survive.”

Rusanganwa said he worked at the hotel and frequently saw Habyarimana, Kabuga, and Sagatwa together.

“I saw Kabuga with my own eyes, with the President and Sagatwa. When they were there, I worked as a helper under military supervision. Our job was just to wash dishes in the lake. You’d only move if a soldier told you to.”

{{The tide turns}}

In 1993, as the liberation war intensified, the Canard Sauvage hotel became a training ground for French soldiers sent to protect Habyarimana. When defeat became inevitable, Paul Henrio, who was still listed as the legal owner, fled back to Belgium. From 1993 to 2004, the hotel was abandoned and overtaken by wild vegetation.

Donatien Murenzi, who had grown up nearby but later moved to Belgium, learned that the property had been deserted. In 2004, knowing the history of the area, Murenzi returned to Belgium and purchased the property from Henrio. He later acquired additional surrounding plots from local residents.

“I went to the Rwandan Embassy and made the purchase. When I returned, I expanded the land and took time to design a project,” Murenzi said.

He renamed the site from Canard Sauvage to Muhazi Beach Resort, which has since become a renowned hospitality destination in the Eastern Province.

“The idea to invest here came from the leadership’s encouragement to contribute to rebuilding the country after the 1994 Genocide against the Tutsi, especially by focusing on rural development. Kigali was already growing, so I wanted to create something outside the city.”

He added, “I chose tourism because I knew the history of this hill in Kabare, surrounded by the iconic areas of Umurambi w’Inyambo, Gakoni, and Kavumu, all connected to Lake Muhazi.”

{{A new chapter}}

Today, Muhazi Beach Resort spans seven hectares, with 63 guest rooms overlooking the lake.

It is peaceful, serene, and a world away from the past it once bore witness to. The resort features family suites designed for groups of more than two, each equipped with two bedrooms, a living area, bathroom, and essential amenities.

Spending a night in these suites costs $100. There are also double rooms for two guests, priced at $50 per night, and single rooms available for $30. Each space offers a unique experience, combining comfort with a tranquil view of the lake.

Once marked by forced evictions and military surveillance, this site now welcomes families, travelers, and tourists with open doors.

karirima@igihe.com

July 1, 2025
Lot-drawing ceremony is a traditional religious ritual and historical convention that must be upheld in reincarnation of Living Buddhas: signed article

Lot-drawing ceremony is a traditional religious ritual and historical convention that must be upheld in reincarnation of Living Buddhas

For a long time, the 14th Dalai Lama has been spreading fallacies and misleading public opinion on the issue of selecting the reincarnations of late Living Buddhas. Recently, he has gone further, falsely claiming that the golden urn lot-drawing system has adopted improper means and caused serious damage to Xizang. His intention is to negate the legal status of the system, thereby repudiating the sovereign jurisdiction of the central government over Xizang, creating an illusion that Xizang was historically an “independent state,” and seeking so-called legitimacy for “Tibet independence.” In fact, the golden urn lot-drawing ceremony is an important innovation in the development of the Living Buddha reincarnation system in Tibetan Buddhism that dates back to the Qing Dynasty (1644-1911). The ceremony was established by law since the promulgation of the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) in 1793. Since then, it has become an essential procedure for the identification of the reincarnations of the Dalai Lama, the Panchen Erdeni and other grand Living Buddhas, gaining wide support and recognition from Tibetan Buddhists. The ceremony has played an important role in sustaining the healthy development and inheritance of Tibetan Buddhism and maintaining social stability in Xizang.

I. The golden urn lot-drawing system is a result of conforming to historical trends

The reincarnation of Living Buddhas is a method for religious leadership succession specific to Tibetan Buddhism. It was founded by the Karma Kagyu Sect in the 13th century and gradually adopted by other sects henceforth. Over the centuries, with the development and changes in the relation between politics and religion in Xizang, certain drawbacks in the reincarnation system were gradually exposed. In the Qing Dynasty, such problems became increasingly evident with Dharma protectors taking bribes and aristocrats colluding with temples to predetermine reincarnation candidates. Such behavior seriously disrupted the smooth successions of the grand Living Buddhas and even posed a potential threat to security in border areas.

From the perspective of internal development, it became increasingly evident that members of the Tibetan aristocracy in the Qing Dynasty wantonly interfered with the selection and identification of reincarnations, in an attempt to expand their influence. When identifying reincarnations, the behavior of Chos Skyongs, or Dharma protectors who were responsible for practicing divination by drawing divining sticks or tossing coins, were left unchecked. Bribed by ecclesiastical and secular forces, they arbitrarily specified reincarnations — therefore most of the selected boys came from aristocratic families, seriously undermining the sanctity and fairness of the reincarnation system. For instance, when searching for the Eighth Dalai Lama’s reincarnation, although the Qing Dynasty government sent the third Zhangjia Living Buddha to Xizang to preside over related matters, the finally selected boy was related to the sixth Panchen; the younger brother and nephew of the third Zhangjia Living Buddha were respectively identified as the Nagya and Rakho Living Buddhas; the elder and younger brothers of the sixth Panchen became the Dhunpa Hutuktu of Tashilhumpo Monastery and the 10th Living Buddha of the red hat system of Karma Kagyu Sect respectively; one niece of the sixth Panchen was the Samding Dorje Phagmo Living Buddha. All these examples demonstrate manipulation by family forces on reincarnations. In response, Emperor Qianlong lamented in his article on Lamas that the reincarnations of grand Lamas seemed to have come from one family, which is almost the same as a hereditary title.

From the perspective of the external political environment, the two invasions of Xizang by the Gorkha Tribe (located in central Nepal today) in the 18th century made the Qing Dynasty government realize that the lack of supervision over the selection of reincarnations of Living Buddhas in Tibetan Buddhism posed a threat to border stability. In 1779, the sixth Panchen traveled to Chengde to celebrate Emperor Qianlong’s 70th birthday, and received large amounts of tributes from Mongolian and Tibetan noblemen as well as generous rewards granted by the emperor along the way and during his stay in Beijing. Unfortunately, after the sixth Panchen passed away in Beijing, all these properties were controlled by one of his brothers — Dhunpa Hutuktu. However, another brother of his — the 10th Living Buddha of the red hat system of Karma Kagyu Sect — felt resentful and colluded with forces in Gorkha to invade Xizang and ransack the Tashilhunpo Monastery. The Qing Dynasty government sent troops to Xizang, with Fuk’anggan as the general. With the support of Tibetan monks and nuns, the Qing Dynasty troops forced the Gorkha troops to surrender and return the properties. The Gorkha invasion made the Qing Dynasty government realize that the combination of Living Buddha reincarnation and prominent families not only disrupted the succession order, but also posed deeper security risks. Failure to address this problem would lead to more serious border and territorial security issues. Faced with this grim situation, the Qing Dynasty government recognized the importance of strengthening the management of the reincarnation of Living Buddhas in Tibetan Buddhism.

In the face of various drawbacks, the Qing Dynasty government followed the trend of historical development and formulated the golden urn lot-drawing system. After the end of the Gorkha War, the Qing government issued the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) (hereinafter referred to as the “Ordinance”) in 1793, the first of which stipulated the establishment of the lot-drawing system. This system has henceforth been written into the Qing Dynasty’s regulation for the department of foreign-related affairs and established at the legal level. According to the regulation, when searching for the reincarnations of grand Living Buddhas, the names and birthdates of the candidates need to be written on signboards in Manchu, Han and Tibetan languages, and placed in a specially made golden urn. The Qing Dynasty government’s high commissioner in Xizang and the grand Living Buddhas would officially draw the lot to identify the signs in front of the statue of Sakyamuni Buddha in Jokhang Temple, and report to the central government for approval after selection. There are two golden urns, one placed in the Jokhang Temple in Lhasa for identifying the reincarnations of the grand Living Buddhas in Xizang; the other is placed in the Yonghegong Lama Temple in Beijing and used to identify the reincarnations of the grand Living Buddhas in various parts of Mongolia and the Tibetan-inhabited areas of Gansu and Qinghai provinces.

Therefore, the golden urn lot-drawing system ensures that the reincarnations and successions of the grand Living Buddhas of Tibetan Buddhism are carried out under standardized and orderly conditions, effectively avoiding jobbery and collusion between ecclesiastical and secular forces. It has had a profound and far-reaching impact on maintaining the purity and dignity of the Living Buddha reincarnation system and stabilizing the social order in Mongolian and Tibetan-inhabited areas. It is the result of conforming to the trend of historical development.

II. The golden urn lot-drawing system is widely supported and recognized by the Tibetan Buddhism community

The establishment of the golden urn lot-drawing system has hitherto been sincerely supported and actively practiced by the upper echelons of the Gelug Sect, including the Eighth Dalai Lama. After the issuance of the “Ordinance,” the Eighth Dalai Lama explicitly expressed his support for it and translated the text into Tibetan for publication across Xizang. In the subsequently issued proclamation for the Year of Water Buffalo, the Eighth Dalai Lama praised the golden urn lot-drawing system as the supreme grace of the central government to the monks and laymen of Xizang and the Gelug Sect, emphasizing the significance of this system for promoting Gelug and loving the people. At the same time, it was also clearly stated that after the implementation of the lot-drawing system, anyone who violates the regulations and selects the reincarnations willfully according to old customs will be severely punished. This proclamation not only demonstrated the respect of the Eighth Dalai Lama and the upper echelons of the Gelug Sect for the authority of the central government, but also showed their firm stance on maintaining the seriousness and purity of religious rituals, setting an example for various sects of Tibetan Buddhism to follow the system.

Except for the Eighth Dalai Lama, many of the Gelug Sect Living Buddhas have demonstrated their recognition of the golden urn lot-drawing system through their actions. For instance, when the Qing court formulated the golden urn lot-drawing system, it took into account the distance between Lhasa and regions such as Chamdo, and permitted the recognition of reincarnations in those areas to proceed according to old practices. Nevertheless, the monasteries in Chamdo willingly undertook the arduous journey to Lhasa to conduct the golden urn lot-drawing ceremony. Under the leadership of the Living Buddha Pagbalha of Chamdo’s Galden Jampaling Monastery, reincarnations of major Living Buddhas from places such as Riwoqê and Chagyab traveled to Lhasa for the golden urn lot-drawing, fully reflecting the Tibetan Buddhist community’s acceptance of the ceremony. This voluntary practice clearly shows that from the moment the golden urn lot-drawing ceremony was introduced, it received widespread recognition within Tibetan Buddhist communities. The fairness, sanctity, and authority of the central government embodied in the system were highly acknowledged. After over 200 years of development, the system has become deeply rooted among both the religious and secular communities in Xizang.

In addition, at the request of the Dalai Lama and the Gaxag government, several important golden urn lot-drawing ceremonies during the Qing Dynasty — for selecting the reincarnations of the Dalai Lama and Panchen Erdeni — were held in front of the memorial tablet of Emperor Kangxi and the portrait of Emperor Qianlong in the Potala Palace. This demonstrates the high regard and reverence the government of Xizang held for the central government and the golden urn lot-drawing system.

Such support was not accidental, but rather the result of multiple factors. On the religious level, the golden urn lot-drawing ceremony inherited and standardized the traditional Tibetan Buddhist method of “divine judgment,” aligning with the doctrine of “the Buddha’s decision through dharma,” thereby ensuring the sanctity of the recognition process for reincarnations, meeting the religious inheritance needs of the various Tibetan Buddhist sects. On the political level, understanding the importance of the central government’s authority in helping maintain its influence in Xizang, the upper echelons of the Gelug Sect selected reincarnations by drawing lots from the golden urn and submitted the results for the central government’s approval, conferring upon the reincarnations the legitimacy granted by the central government. On the social level, the system effectively curbed the social tensions and religious disorder caused by aristocratic manipulation and fraud in the old reincarnation practices, which strongly preserved social order in Xizang and are in line with the fundamental interests of all Tibetan Buddhist sects and the broader public.

III. The golden urn lot-drawing ceremony is the only path for recognizing the reincarnation of the Dalai Lama

Since the establishment of the golden urn lot-drawing system, the reincarnations of the Dalai Lama from the Ninth to the 14th, as well as many grand Living Buddhas from other sects of Tibetan Buddhism, have been confirmed either through the golden urn lot-drawing ceremony or, in some cases, exemption from the ceremony with approval from the central government.

After the reincarnation of the Eighth Dalai Lama was identified, the Gaxag government of Xizang — led by the regent Jedrung Hutuktu — submitted a petition in the name of all the monks and laymen of Xizang, requesting exemption from the golden urn lot-drawing ceremony. The Qing Dynasty government granted this request as an exception. However, after the Ninth Dalai Lama passed away, the Gaxag government, with the regent Demo Hutuktu and others, again requested an exemption from the golden urn lot-drawing ceremony for the reincarnation, which the Qing Dynasty government did not permit. Emperor Jiaqing sternly rebuked the request, stating that the exemption granted for the reincarnation of the Eighth Dalai Lama was a special case, and firmly reaffirmed the principle that the recognition of a Dalai Lama’s reincarnation must follow the golden urn lot-drawing procedure. Ultimately, on the 15th day of the first Lunar month in the second year of the Emperor Daoguang’s reign (1822), the first-ever golden urn lot-drawing ceremony for the Dalai Lama’s reincarnation was held, with Khenpo Kelzang Gyatso chosen as the reincarnation of the Ninth Dalai Lama. With the approval of the Qing government, he was formally enthroned at the Potala Palace as the 10th Dalai Lama. Thereafter, both the 11th and 12th Dalai Lamas were selected through the golden urn lot-drawing ceremony and formally enthroned with the approval of the central government. In the first year of the Emperor Guangxu’s reign (1875), the 12th Dalai Lama passed away. The following year, the local government of Xizang submitted a formal petition to the Imperial Commissioner in Xizang, bearing the seals and signatures of the Kalöns, major Hutuktus, and Khenpos of the three great monasteries, respectfully requesting an exemption from the lot-drawing procedure. After the Imperial Commissioner reported the matter to the central government of Qing Dynasty, the exemption was approved, and the candidate was officially recognized as the 13th Dalai Lama.

In 1933, following the passing of the 13th Dalai Lama, the Nationalist Government, then the central authorities of China, sent representative Huang Musong to Xizang to offer official condolences. In 1936, it issued a set of measures on the reincarnation of Living Buddhas. The regulations inherited Qing Dynasty’s approach to governing Xizang by managing the reincarnation of Living Buddhas through legal means, clearly defining the scope of reincarnation, the reporting procedures for reincarnations, and the recognition process for different levels of Living Buddhas. The regulations reaffirmed key principles such as confirming reincarnations through drawing lots from the golden urn and having central government representatives to preside over the enthronement of grand Living Buddhas.

In 1938, the regent Reting Rinpoche of Xizang submitted a petition to the central government requesting that the reincarnation of the 13th Dalai Lama be exempted from the golden urn lot-drawing. After negotiations with the local authorities of Xizang, the Nationalist Government proposed conditions for the exemption: first, Wu Zhongxin, chief of the Mongolian and Tibetan Affairs Commission of the Nationalist Government, must personally travel to Xizang to verify whether the boy truly exhibited spiritual signs; second, Reting Rinpoche must formally submit a written request to the central government to officially seek exemption from the golden urn lot-drawing procedure. On February 5, 1940, the Nationalist Government issued an order approving Lhamo Thondup as the reincarnation of the 13th Dalai Lama, exempting him from the golden urn lot-drawing ceremony, and specially authorizing him to succeed as the 14th Dalai Lama. On February 22, Wu Zhongxin and Reting Rinpoche jointly presided over the enthronement ceremony of the 14th Dalai Lama. These historical facts demonstrate that the legitimacy of the 14th Dalai Lama also derived from the approval of the central government.

Not only is this true for the lineage of the Dalai Lamas, but also for the lineages of other grand Living Buddhas, such as the Gelug sect’s Panchen Erdeni, the Jebtsundamba Khutuktu, the Jamyang Hutuktu, as well as those of the Karma Kagyu Sect’s Black Hat Living Buddhas and the Nyingma Sect’s Dojezhak Living Buddha — all of whom had their reincarnations selected through the golden urn lot-drawing ceremony. History fully demonstrates that the central government, in accordance with the law, holds the final approval authority over the recognition of reincarnations. The selection of a reincarnated Dalai Lama through drawing lots from the golden urn and subsequent approval by the central government is the only path for confirming the Dalai Lama’s reincarnation.

A review of history clearly shows that the system of the golden urn lot-drawing ceremony was an important measure adopted by the Qing Dynasty central government to eliminate malpractice in the recognition process of reincarnations in Tibetan Buddhism and improve the reincarnation system of Living Buddhas. This measure not only reflected the central government’s respect for Tibetan Buddhism and its followers, but also demonstrated its authority in matters concerning the reincarnation of grand Living Buddhas such as the Dalai Lama. It remains a fundamental principle that must be upheld in the reincarnation of grand Living Buddhas in Tibetan Buddhism.

July 1, 2025
Central government approval is fundamental principle, legal safeguard of Grand Living Buddha reincarnation: signed article

Approval from the Central Government is the Fundamental Principle and Legal Safeguard of Reincarnation of the Grand Living Buddhas

In the Tibetan Buddhist reincarnation system, the three fundamental principles of “search within the Chinese territory, drawing lots from the golden urn, and approval from the central government” form a comprehensive and rigorous framework for succession. This system serves as a vital safeguard for national unity, ethnic solidarity, and the proper order of Tibetan Buddhism. Among these principles, “approval by the central government” is the system’s ultimate and most essential step. Far from being a mere administrative formality, it carries profound historical logic, legal foundation, and practical significance. This principle is essential for ensuring an orderly reincarnation process, as well as for maintaining social stability and enduring peace.

I. Central Government Approval as a Vital Manifestation of National Sovereignty

Religious affairs constitute an integral part of state governance, and the management of Tibetan Buddhism affairs is a key responsibility of the central government. From a political perspective, the principle of “central government approval” specifies the national character of reincarnation, incorporating religious matters into the state governance framework. In history, successive central governments of China have managed reincarnation affairs through measures such as conferring titles on influential Living Buddhas and establishing regulatory mechanisms.

In 1793, the Qing government promulgated the “Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance),” with its first article explicitly stipulating that the reincarnation of Living Buddhas had to follow the procedure of “drawing lots from the golden urn,” and affirming the central government’s approval authority over the reincarnation. In 1936, the government of the Republic of China issued the “Regulations on Lama Reincarnation,” mandating that the reincarnation of grand Living Buddhas must be reported to the central government before proceeding with historical conventions, traditional religious ritual search, the lot-drawing ceremony, and the final approval by the central government.

Following the founding of the People’s Republic of China, the reincarnation of Tibetan Buddhism Living Buddhas has been managed by governments at various levels in accordance with the law. In 1959, the democratic reform abolished the feudal serfdom under theocracy in Xizang, liberating the reincarnation institution and ushering in a new era. Since 1949, the state has successfully overseen the reincarnations of several prominent Living Buddhas, including the 16th Living Buddha Karmapa, the 10th Panchen Erdeni, and the sixth Regent Reting Rinpoche. By 2024, 93 newly reincarnated Living Buddhas had been confirmed upon government approval.

The principle of central government approval is not an externally imposed requirement but an inherent necessity for the reincarnation system’s own development — a crucial safeguard for maintaining religious order and preventing power abuses. The reincarnation of Living Buddhas is by no means merely an internal religious matter; rather, it reflects a convergence of national sovereignty, state authority, religious doctrine, and the sentiments of believers. Any interference or meddling by external forces constitutes a provocation to China’s sovereignty.

II. Central Government Approval as a Prerequisite for Safeguarding National Unity and Social Stability

Xizang is an inseparable part of China’s territory, and the Living Buddha reincarnation system, as a unique succession method in Tibetan Buddhism, is vital for national security and social stability. Allowing local or foreign forces to interfere in reincarnation affairs would pose an immediate threat to China’s national unity. The central government’s confirmation of the reincarnation fundamentally ensures that the reincarnation process remains within the legal and policy framework of the nation, preventing any attempts to exploit the system to split the country or undermine ethnic unity. Only by upholding the principle of “central government approval” can the succession of Living Buddhas consistently align with both national interests and the fundamental interests of the vast majority of religious believers.

Moreover, central government approval reflects the Chinese government’s commitment to implementing the policy of freedom of religious belief.

By managing reincarnation in accordance with laws and regulations, the central government not only respects Tibetan Buddhism’s traditional customs and religious rituals but also safeguards the legitimate rights and interests of believers, fostering harmony in religious relations.

The lot-drawing ceremony was originally established precisely to prevent Mongolian and Tibetan aristocrats from exploiting reincarnation to seize religious power. Today, central government approval serves as a critical line of defense in the struggle against separatists. This governance model both honors religious traditions and defends national political security.

III. Central Government Approval as a Legal Declaration of the Governance of Religious Affairs in a Modern State

Every country, throughout history and across different regions, without exception, manages its religious affairs in accordance with the law. Currently, affairs related to the reincarnation of Living Buddhas are being carried out in accordance with China’s laws and regulations.

The Regulations on Religious Affairs have clarified in legal form the approval authority for the reincarnation of Living Buddhas in Tibetan Buddhism. It stipulates that the succession of Living Buddhas in Tibetan Buddhism, under the guidance of Buddhist organizations, must be conducted in accordance with religious rituals and historical conventions, and must be reported to and approved by the religious affairs department of the people’s government at the provincial level or above, or by the people’s government at the provincial level or above.

Article 9 of the Measures on the Management of the Reincarnation of Living Buddhas in Tibetan Buddhism stipulates that after the recognition of the reincarnation of the Living Buddhas, the case must be reported to and approved by the religious affairs department of the people’s government at the provincial or autonomous region level. For those with significant influence within the Buddhist community, approval must be obtained from the people’s government of the province or autonomous region. For those with major influence, approval must be obtained from the National Religious Affairs Administration. For those with particularly major influence, approval must be obtained from the State Council.

Reincarnated Living Buddhas approved by the religious affairs department of the people’s government of a province or autonomous region, or by the people’s government of a province or autonomous region, must be filed with the National Religious Affairs Administration.

Over the course of the years, the Dalai group has continuously advocated “Tibetan independence,” attempting to negate the central government’s decisive authority over the reincarnation of Living Buddhas. Through legal provisions and institutional design, the central government has clearly established the irreversible procedures for the reincarnation of Living Buddhas, namely searching within the Chinese territory, drawing lots from the golden urn, and approval from the central government. This has fundamentally eliminated the room for separatist forces to manipulate religious affairs.

From the enshrinement of the golden urn in front of the Buddha statue in the Jokhang Temple in 1793 to the solemn approval by the State Council for the 11th Panchen Erdeni in 1995, the principle of “approval by the central government” has endured for three centuries. As a core component of the reincarnation of Living Buddhas in Tibetan Buddhism, the approval from the central government is both a choice of history and an inevitability of the times.

It is deeply rooted in the historical pattern of China as a unified multi-ethnic nation, serves the practical need for the country’s long-term stability and security, and reflects the political wisdom of the Communist Party of China and the Chinese government in addressing religious issues. The governance logic that political power is above religious authority and national law is superior to religious rules provides a reference for multi-ethnic countries in handling religious affairs. As we advance toward the great rejuvenation of the Chinese nation, the principle of central government approval will continue to play an irreplaceable role in maintaining national unity, ethnic solidarity, and religious harmony. It will also contribute Chinese wisdom to global religious governance.

July 1, 2025
COPEDU PLC posts over Frw 3.42 billion profit in 2024

During the meeting, shareholders were commended for their decision to increase equity participation, a move aimed at supporting the construction of COPEDU PLC’s new headquarters.

According to the institution’s financial report, customer deposits rose by 11% to Frw 32.3 billion, up from Frw 24.8 billion. Total assets also increased by 9%, from Frw 46.3 billion to Frw 51.25 billion. Member savings grew by Frw 3.83 billion during the same period, climbing from Frw 34 billion to Frw 38 billion.

Vestine Nyiraneza, Chairperson of the Board of Directors, praised the institution’s strong performance, noting that 95% of COPEDU PLC’s 2024 goals had been successfully met.

“COPEDU PLC is in a strong position overall. Achieving 95% of our annual targets is a testament to the commitment and hard work of our entire team,” she said.

“This progress is the result of unified efforts by shareholders, leadership, staff, and our partners across various sectors.”

Beyond its financial achievements, COPEDU PLC continued to contribute to national development by supporting women’s empowerment, particularly in promoting income-generating activities and access to financial services.

With over 27 years of operation, COPEDU PLC now operates 11 branches nationwide, six of which are managed by women.

Women also hold 70% of the company’s shares, 66% of positions on the executive committee, and represent 63% of the total workforce, further reinforcing the institution’s commitment to inclusive growth.

July 1, 2025
Echoes of July 1: Reflections on Rwanda’s Independence

With these powerful words, Mugesera Antoine, a member of Rwanda Elders Advisory Forum, captures the painful reality that followed Rwanda’s independence on July 1, 1962.

In an exclusive interview with IGIHE, he reflects not only on the symbolic and historic significance of that day, but also on the deep disappointment that unfolded in its aftermath, a betrayal of national hope that still echoes through Rwanda’s history.

Mugesera was among those present at the official Independence Day celebrations in Kigali in 1962. He remembers the moment vividly: the excitement, the expectation, the joy. After decades of colonial rule under Belgium, Rwandans believed independence would open the door to peace, dignity, and national unity. But for many, that dream was quickly and violently shattered.

“For about three years leading up to independence,” he said, “Rwanda had been going through unusual events. King Rudahigwa had died, political parties emerged in 1959, houses were set on fire, people were burned alive, things never seen before in Rwanda. People were being killed… We dreamed that when independence came, things would change for the better.”

But independence did not mark the beginning of reconciliation. Instead, the trauma that began in 1959, following the fall of the monarchy, intensified.

Tutsis were targeted, many were killed, others had their homes destroyed, and thousands fled to neighboring countries as refugees. Rwanda was being torn apart, not by its colonial masters, but by internal divisions that colonial rule had helped create and deepen.

Mugesera recounted that many Rwandans were bewildered by this violence. “We used to ask our parents, ‘What is happening? Why are people you once lived with setting homes on fire?’ They would say, ‘The Belgians turned us against each other.’ So we thought that once the Belgians left, Rwandans would live together again, just as they had done peacefully for centuries.”

Even amid the bloodshed, there remained hope. Songs were sung with lyrics like, “Let the Belgians go back home so that we can become Rwandans again.” This hope, however, began to fade soon after the official celebration. Mugesera explained that within days of independence, violence returned.

The Inyenzi, a group of young exiled Rwandans denied the right to return home, launched attacks. In response, some individuals including children, and the innocent were executed in cold blood.

He recalled, “The celebration happened, and we were joyful, thinking a new chapter was beginning. But that hope quickly faded. Every time something happened, people were killed… Just three or four days after independence, the Inyenzi attacked, and people were killed, accused of being collaborators. Children captured at the time were killed in Nyamagumba, Ruhengeri.”

Yet, for a brief moment on July 1, 1962, there was unity and national pride. Mugesera vividly described the Independence Day celebrations. The day began with a solemn Mass at Sainte Famille church, presided over by Monsignor Perraudin and attended by various priests and dignitaries. The main celebrations took place at a field that now houses the City of Kigali headquarters.

“At around 10:00 a.m.,” he said, “the Belgian representative stood up to speak. He was wearing a sharply cut diplomatic suit. After his brief speech, a trumpet sounded, and soldiers marched to the flagpole. The Belgian flag was lowered, and the Rwandan flag was raised.”

The new President, Grégoire Kayibanda, gave a speech filled with messages of peace, words Mugesera still remembers. “I don’t remember the entire speech, but I distinctly remember him speaking about peace. That word stayed with me, and I thought to myself, ‘we’re finally going to see peace,’ especially since we had just gone through some very troubling times.”

After the speech, students marched proudly with paper flags, and local leaders wore sashes in the colors of the new Rwandan flag. Each prefecture performed songs, dances, and traditional games that reflected their culture. “You felt like you were seeing all of Rwanda’s beauty in one place,” Mugesera recalled. “It was something we’d never witnessed before… It was beautiful.”

But that beauty, he emphasized, was tragically short-lived.

“The joy and hope of independence was short-lived,” Mugesera said. “I would compare it to a pregnant woman who expects a healthy baby, only to give birth to a child with a disability, or to miscarry entirely. What you had envisioned doesn’t come to pass.”

He continued, “Rwandans were wronged, many died. We were said to be independent, but far more people died after independence than before. Independence brought more harm than what existed prior. Instead of progressing, we began to regress. It was like a journey downhill, and it only got worse. Rather than development, everything deteriorated, until it culminated in the Genocide.”

According to Mugesera, the issue was not independence itself, nor the fall of the monarchy, after all, monarchies have ended in other countries without catastrophe. The problem lay in the kind of leadership that came to power. It institutionalized ethnic hatred and deepened divisions.

“Independence should have been a launchpad for progress, but instead, we fell backward because of bad governance,” he said.

For over three decades, Rwanda was governed by a regime that thrived on discrimination and hatred, leading eventually to the 1994 Genocide against the Tutsi. But Mugesera believes that Rwanda has now found its footing. Today, he sees hope again, this time, rooted in responsible and inclusive leadership.

“If we are fortunate, we will continue to have good leaders. Right now, we do. And if we’re lucky enough to keep having capable, responsible leaders, whether they are Twa, Hutu, or Tutsi—as long as they are healthy-minded individuals who care about Rwanda, we will move forward.”

He concluded with a vision that embraces unity over division: “We need leadership that sees all Rwandans. Anyone with sound political thinking will lead us well; but those driven by extremist ideologies will only take us backward.”

Rwanda’s independence was not the end of struggle—it was, in many ways, the beginning of a painful and defining chapter. But today, with the lessons of history in hand, the country continues its journey forward, striving to fulfill the promise that so many believed in on that day in July 1962.

July 1, 2025