Amb. Ngarambe argues that Habyarimana’s involvement in the ideology that ultimately contributed to the 1994 Genocide against the Tutsi began decades before the genocide itself.
Speaking to IGIHE, Amb. Ngarambe drew on his book, Le génocide contre les Tutsi au Rwanda en 1994. Conséquences inéluctables des politiques criminelles et des crimes politiques de 1959 à 1994, in which he examines the political developments and violence that preceded the genocide.
Habyarimana was born in 1937, nearly two decades before the publication of the document commonly known as the “Hutu Manifesto.”
According to Amb. Ngarambe, the young Habyarimana grew up in an environment increasingly influenced by ideas promoted through the manifesto, which advocated for what its authors presented as Hutu interests.
Amb. Ngarambe said that in 1960, a year after the beginning of what became known as the “Hutu Revolution,” Habyarimana joined the military through a programme associated with Belgian colonial official Colonel Guy Logiest.
He argues that Logiest was seeking to establish a predominantly Hutu military force and that Habyarimana was among the young recruits shaped by that environment.
“In this army, Logiest saw Habyarimana as someone who could represent this Hutu youth, which had been prepared to kill Tutsis without hesitation. He had been exposed to this ideology when he was around 20 years old, during his military training,” Amb. Ngarambe said.
From military service to political power
Amb. Ngarambe said that after completing his military training, Habyarimana became involved in military operations against attacks by forces known as the Inyenzi in 1962 and 1963.
He alleges that alongside military operations against the insurgents, Tutsi civilians were also killed in retaliatory violence.
Between 1963 and 1964, according to Amb. Ngarambe, Habyarimana rose to positions of increasing authority within the national army and security structures.
He argues that during this period, violence against Tutsis continued, with the support of the PARMEHUTU political movement.
“Generally speaking, we can say that the genocidal ideology in Habyarimana did not emerge in the 1990s or the 1980s. It began with the establishment of PARMEHUTU and the dissemination of the Hutu Manifesto,” Amb. Ngarambe said.
He added that while anti-Tutsi violence had already occurred during the government of President Grégoire Kayibanda, Habyarimana inherited and maintained elements of the political system and ideology that had emerged during that period.
Amb. Ngarambe also portrays Habyarimana as a politically ambitious young officer who sought power at an early age.
He said Habyarimana was only 26 when he became commander of Rwanda’s armed forces and that he already had ambitions of eventually becoming Head of State.
“At the age of 26, when he became commander of Rwanda’s army, he already had ambitions to become Head of State. From that point, he began to become deceptive and sought to control those around him, using lies to steer them in the direction he wanted,” Amb. Ngarambe said.
Consolidating power
Following the overthrow of Kayibanda in 1973, Habyarimana assumed power and established a new political order.
Amb. Ngarambe argues that after the coup and the subsequent killing of Kayibanda and politicians from southern Rwanda, Habyarimana sought to consolidate his support among Hutus from the region.
Although Colonel Théoneste Lizinde was later prosecuted by a military court in Ruhengeri in connection with the killing of politicians from southern Rwanda, Amb. Ngarambe maintains that the operation could not have taken place without Habyarimana’s knowledge.
“Lizinde played a role, but his superior was Colonel Ntibitura, who supported Habyarimana and reported to him on a daily basis,” Amb. Ngarambe said.
He further linked the killings to the leadership of Ruhengeri Prefecture at the time, arguing that the political hierarchy made it unlikely that such actions could have occurred without the knowledge of senior authorities.
The rise of Hutu Power
Amb. Ngarambe said that the political mobilisation intensified particularly from 1993, as Habyarimana and his allies sought to strengthen what became known as Hutu Power.
According to him, mobilisation efforts extended to local administrative structures, where individuals were encouraged to portray Tutsis as a common enemy.
“He implemented a systematic and organised approach aimed at spreading genocidal ideology among Rwandans, particularly Hutus, preparing them from childhood and from primary school,” Amb. Ngarambe said.
The outbreak of war on October 1, 1990, when the Rwandan Patriotic Front (RPF) launched an armed invasion from Uganda, further transformed Rwanda’s political environment.
Amb. Ngarambe argues that Habyarimana used the conflict to intensify calls for Hutu unity and anti-Tutsi mobilisation.
“When the war began, Habyarimana appeared to see it as an opportunity. He said, ‘I am going to solve the problem now; I am going to unite the Hutus,’” Amb. Ngarambe said.
He described Habyarimana and his political allies as being at the centre of a campaign that increasingly portrayed the conflict with the RPF as a broader struggle between Hutus and Tutsis.
Amb. Ngarambe also identified Ferdinand Nahimana, Jean-Bosco Barayagwiza and others as key figures in the propaganda campaign that promoted anti-Tutsi narratives.
According to him, the messaging portrayed Rwanda as having been attacked by Inyenzi who had come from Uganda alongside Ugandans, encouraging Hutus to believe they needed to defend themselves against the perceived threat.
From decades of division to genocide
Habyarimana was killed on April 6, 1994, when the plane carrying him and Burundian President Cyprien Ntaryamira was shot down near Kigali.
The following day, organised killings began in Kigali and rapidly spread across the country.
Over approximately 100 days, more than one million Tutsis were killed.
The Genocide against the Tutsi remains one of the most devastating crimes against humanity of the 20th century.
Amb. Ngarambe’s account places Habyarimana’s political trajectory within a much longer history of ethnic discrimination, political violence and extremist mobilisation, arguing that the Genocide against the Tutsi in 1994 was not an isolated event but the culmination of years of ideological preparation, institutionalised discrimination and escalating violence.
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