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✍️ Dr. Havugimana Alexis The challenges of 2025 taught me that life is a school that does not award certificates, but it grants wisdom. They showed me that perseverance is not weakness, but the strength to continue even when the heart is full of tears. I learned that not everyone who walked with me was trustworthy, and I also learned self-respect and the wisdom of choosing peace. What hurt me became my lesson, wounds turned into a source of wisdom, and tears became teachers. This year left me with one truth: whoever accepts to learn through hardships grows stronger and clearer about where they are going. “Life is a school that does not give certificates, but it gives wisdom.” 2025 was a lesson not written in books: Wounds became the uniform of the school of life, forgiveness became medicine, and truth became a legacy. 🧠 The real lesson:Whoever agrees to learn through difficulties grows in heart and mind — and tomorrow becomes a new direction. — Dr. Havugimana Alexis Selected Reflections I wish you a beginning of 2026 built on the strong lessons of 2025.✍️ Dr. Havugimana Alexis

✍️ *Dr. Havugimana Alexis*  Ibibazo bya 2025 byanyigishije ko ubuzima ari ishuri ridatanga impamyabumenyi, ariko rigatanga ubwenge. Byanyeretse ko kwihangana atari intege nke, ahubwo ari imbaraga zo gukomeza n’iyo umutima urimo amarira. Nize ko si buri wese wagendaga nanjye wari uwo kwizerwa, ariko niga no kwiyubaha no guhitamo amahoro. Ibyambabaje byambereye isomo, ibikomere bimbera isoko y’ubwenge, n’amarira ahinduka amasomo. Uyu mwaka wansigiye ukuri kumwe: uwemeye kwiga mu bibazo, ejo arakura arushijeho gukomera no kumenya aho ajya. _”Ubuzima ni ishuri ridatanga impamyabumenyi, ariko rigatanga ubwenge.”_  2025 yambereye isomo ritanditse mu bitabo:  – Yanyigishije ko *kwihangana* si intege nke, ahubwo ari *ubutwari bwo gukomeza* n’iyo byose bisa nk’ibihombye.  – Yambwiye ko *amarira* atava ubusa, rimwe na rimwe aba *amasomo* yihishe.  – Nize ko *si buri mugenzi* ari inshuti, kandi si buri gitsure gikwiriye kwihorera.  – Nahisemo *amahoro kuruta intambara*, n’ubwiyoroshye aho kurwana n’ibitagira ibisobanuro.  Ibikomere byambaye nk’impuzankano y’ishuri ry’ubuzima, imbabazi bimbera umuti, n’ukuri kuba umurage.  *🧠 Zirikana ibi :*  *Uwemeye kwiga mu bibazo, arakura mu mutima no mu bwenge — kandi ejo he hazamubera icyerekezo gishya.*  Dr. Havugimana Alexis: 1. *Ubuzima ni ishuri ridatanga impamyabumenyi, ariko rigatanga isomo ridashira.* 2. *Kwihangana si intege nke — ni imbaraga zitavuga menshi.* 3. *Amarira y’uyu munsi ashobora kuvamo ubwenge bwo gutekereza ejo.* 4. *Si uko wababaye bikurimbuye, ahubwo ni uko wabibyaje isomo.* 5. *Inshuti nyazo zigaragara mu bibazo, abandi bagasigara ari abagenzi.* 6. *Kwiyubaha ni uguhitamo amahoro aho guhora uhanganye n’abatakumva.* 7. *Ibikomere ntibiba ibyo kwihisha, biba ibyo kwigiraho.* 8. *Guhitamo guceceka igihe utumvise, ni ubutwari bw’ubwenge.* 9. *Amahoro ni intsinzi itavugwa, ariko igaragara mu mibereho yawe.* 10. *Iyo wanyuze mu bibazo ugakomera, uba usigaye ubona ubuzima mu rundi rwego.* 11. *Kwiruka ku bantu bose si ubushishozi — hari aho guhera wenyine ni ho haba igisubizo.* 12. *Imbaraga nyazo si iz’umubiri, ni iz’umutima wiyemeje gukomeza.* 13. *Uwakubabaje ashobora kuba ari na we Imana yakoresheje kukwigisha gukomera.* 14. *Iyo utababaye, ntumenya aho imbabazi ziva.*Dr.Havugimana Alexis 15. *Kwiga mu bibazo ni uko umuntu yubaka ubwenge buramba.* 16. *Ubuzima si uko ibintu bigenda neza, ni uko witwara igihe bigenda nabi.* 17. *Hari ibikomere bikwemeza kuruta amashimwe.* 18. *Niba wamenye ibyo udakwiye kongera kwihanganira, warakuze.* 19. *Ejo hazaza hawe ntihashingira ku byakubayeho, ahubwo ku buryo wabibyaje akamaro.* 20. *Ukwemera ko ejo hashobora kuba heza — ni intambwe ya mbere yo kurigeraho.* *Nkwifurije gutangira 2026 wubatse ku masomo akomeye ya 2025.*  ✍️ *Dr. Havugimana Alexis*

Uyu munsi / Today: 27.12.2025✍️ Dr. Havugimana Alexis “Ubukire si amafaranga menshi gusa, ahubwo ni ukumenya aho ava, aho ajya, n’impamvu ajyayo.” Mu mpera z’umwaka, si umwanya wo kwizihiza gusa, ni n’igihe cyo kwisuzuma. Umwaka wa 2025 uragiye gusiga amasomo menshi ku bijyanye n’imari n’imicungire y’umutungo bwite. Abenshi bakora cyane bakinjiza, ariko bake bakamenya gucunga neza ibyo binjije. Iyi nyandiko igamije gufasha buri musomyi kwisubiraho no gutegura 2026 ifite icyerekezo cy’ubukungu gishingiye ku bwenge. Mu mpera z’umwaka wa 2025, buri muntu agira umwanya wo kwisubiraho. Ni igihe cyo kwibaza ibibazo by’ingenzi ku mari n’imicungire y’umutungo, si mu rwego rwo kwishinja, ahubwo mu rwego rwo kwiyubaka no gutegura ejo hazaza heza. 🔍 Kwisuzuma: Ese imari yawe yagenze ite mu 2025? Imari itangira kumera neza igihe umuntu ahagaritse kuyibona nk’amafaranga gusa, akayifata nk’igikoresho cyo kugera ku ntego. Uyu munsi ni uwo kwibaza ibi bibazo by’ingenzi: 💡 Isomo ry’ingenzi Imari idacunzwe neza ishobora gutuma: Ni yo mpamvu gucunga neza amafaranga make ari intambwe ya mbere iganisha ku mutungo munini n’ituze rirambye. 📌 Ibyibandwaho uyu munsi 🧭 Reba imbere: 2026 Gusoza 2025 neza ni ugutangira 2026 ufite: “Imari idacunzwe neza ni yo ituma abakize bakena, n’abafite amahirwe bayatakaza.”— Dr. Havugimana Alexis Icyitonderwa ku basomyi- Nshuti Zanjye : Iyi nyandiko igamije kugufasha gutekereza, si uguhatira. Intambwe nto utera uyu munsi ishobora kuba intangiriro y’impinduka ikomeye mu buzima bwawe bw’imari. – Dr. Havugimana Alexis

Dr. Havugimana AlexisUniversity of Technology and Arts of Byumba (UTAB)  Abstract This article explores the cultural, ethical, and social dimensions of Boxing Day as a conduit for moral education. Beyond its historical roots as a day for giving to the poor, Boxing Day serves as a living context in which communities can reflect on values such as solidarity, gratitude, compassion, and communal responsibility. This study synthesizes interdisciplinary perspectives—historical, sociological, and ethical—to argue that Boxing Day encourages moral learning at individual, family, and societal levels. It highlights how communal rituals and practices on Boxing Day function as moral mirrors, reinforcing collective identity and enhancing social cohesion. Finally, the article advocates for integrating intentional moral education into the observance of Boxing Day in formal and informal educational settings. Keywords Boxing Day, moral education, ethics, community cohesion, cultural tradition, values education. Introduction Boxing Day, celebrated annually on December 26 in many Commonwealth countries, historically originated as a day when the affluent distributed boxes of gifts to their servants, workers, and those in need. Although the specifics of its origins are debated, its ethical core—charity and reciprocity—remains central to its contemporary significance. In a world marked by increasing social fragmentation, the moral lessons embedded within cultural traditions like Boxing Day offer rich pedagogical value. This article examines Boxing Day not merely as a cultural festivity but as a lens through which communities—and by extension, individuals—can engage in moral reflection and ethical practice. It situates Boxing Day within the broader field of moral education, arguing that customs, rituals, and community interactions associated with this holiday contribute meaningfully to the cultivation of moral virtues. Historical Context of Boxing Day     Date: December 26 (the day after Christmas).   Origin: Boxing Day originated in the United Kingdom during the 19th century. The name comes from the tradition of giving “boxes” of gifts, money, or food to servants, tradespeople, and the poor the day after Christmas. It was a way for the wealthy to show gratitude.   Modern Observance: Today, Boxing Day is widely recognized in countries with British colonial heritage, including Canada, Australia, New Zealand, and South Africa. It is both a public holiday and a shopping day, similar to Black Friday in the U.S., featuring sales and discounts.   Cultural Significance: It is also a day for family gatherings, sporting events (like football or cricket matches), and charitable giving. Boxing Day’s historical roots trace back to medieval Europe, where “alms boxes” were placed in churches during the Advent season to collect donations for the poor. Traditionally opened and distributed the day after Christmas, these boxes symbolized collective responsibility toward societal welfare. Over time, Boxing Day evolved into both a secular and religious observance, often aligned with social giving and communal celebration. Historians are divided on which of these Christmas traditions inspired the modern holiday. Some believe that both traditions had varying degrees of influence. African Perspective-Countries Observing: Boxing Day is officially observed in several African countries influenced by British colonial history, such as South Africa, Kenya, Nigeria, Botswana, Zimbabwe, and Zambia. Celebration Style: Family gatherings and community meals. Charitable acts toward the less fortunate. Shopping and sales events in urban areas. Sporting events remain a popular tradition, especially football. It maintains its roots as a day of generosity while blending with local cultures and festivities. Though its modern manifestations vary—including sporting events, family gatherings, and commercial activities—the foundational ethos of generosity persists in many contexts. Understanding this history is vital to unpacking the moral and ethical implications embedded in this day. Moral Education and Cultural Traditions Moral education seeks to inculcate values and ethical principles that guide behavior and foster personal and collective flourishing. While formal curricula address moral concepts through structured teaching, cultural traditions provide informal but powerful contexts for lived moral experiences. Cultural rituals like Boxing Day serve as moral laboratories, where abstract virtues become enactable in everyday life. As Lickona (1991) suggests, moral education is most effective when integrated into the fabric of social life and reinforced through community practices. Boxing Day’s emphasis on altruism, gratitude, and reciprocity thus becomes a site of ethical enactment and intergenerational learning. Core Values Reflected in Boxing Day 1. Solidarity and Compassion At its heart, Boxing Day emphasizes empathy for others, particularly those less privileged. Acts of giving—whether through donations, volunteering, or sharing—model the virtue of compassion. Through participation, individuals learn to recognize interdependence and consider the wellbeing of others alongside their own. 2. Gratitude and Humility Boxing Day invites reflection on one’s own blessings and encourages the expression of gratitude. Acknowledging the contributions of others—especially those in service roles—cultivates humility and appreciation for unseen labor and collective support structures. 3. Reciprocity and Social Responsibility Reciprocity extends beyond transactional exchanges to mutual respect and care. This value is integral to sustaining healthy communities where obligations are understood not merely as duties but as shared ethical commitments. Boxing Day and Community Cohesion Boxing Day also functions as a social glue, reinforcing community bonds and enhancing cohesion. Communal activities—shared meals, neighborhood service, or public celebrations—create spaces where individuals exchange not only material goods but also social solidarity. Research in community psychology suggests that shared traditions and collective experiences contribute to a sense of belonging and mutual trust. When individuals feel connected to a community, they are more likely to act in ways that uphold common values and contribute to collective wellbeing. Pedagogical Implications Given the moral and social functions of Boxing Day, educators can intentionally integrate its themes into both formal and informal educational settings. Approaches include: Reflective assignments on personal experiences of giving and receiving. Service-learning projects linked to community needs during the holiday season. Dialogue circles where students discuss values like generosity, justice, and empathy. Interdisciplinary modules combining history, ethics, and community engagement. By foregrounding moral education within cultural traditions, educators can bridge ethical theory with lived practice. Although Boxing Day is often discussed qualitatively, available social and educational statistics help contextualize its moral and communal significance: According to international volunteering reports, December is consistently

— Dr. Havugimana Alexis  Ubuzima bw’umuntu ntibwubakwa n’ibitekerezo bye wenyine, ahubwo bubumbwa n’abantu abana na bo buri munsi. Abantu badukikije bagira uruhare rukomeye mu byemezo dufata, mu mico tugira, no mu cyerekezo cy’ubuzima bwacu. Kumenya ubwoko bw’abantu tubana na bo ni intambwe ikomeye yo kwirinda gutakaza imbaraga, igihe n’intego zacu. Uretse amoko atanu tumaze kuvuga, hari n’andi moko y’abantu tugomba kumenya no kwitondera. Umuntu ugira ikibazo akaba ari we uhamagara bwa mbere Aba ni abantu bagufasha byihuse kandi bakumva nta kubanza gusobanura cyane. Uyu ni umuntu ufite icyizere cyihariye mu buzima bwawe. Aha ni ho higaragaza ishingiro ry’umubano nyawo. Abafilozofe nka Aristotle bavuze ko inshuti nyayo ari iyisangira nawe ibyishimo n’ibyago.Aba bantu baduha umutekano w’umutima (emotional security) kandi bakadufasha gufata ibyemezo byihuse. Ingero: umugabo/umugore wawe, umukunzi wawe, inshuti magara, umubyeyi, umuvandimwe wa hafi.Urugero: urwaye nijoro ugahita uhamagara umugore wawe; wagira ikibazo cy’akazi ugahamagara inshuti magara igufasha gufata icyemezo. Abantu mubana bo mu muryango wa hafi kandi mukorana bya hafi                      Aba ni abo mubana ku munsi ku wundi, mugafatanya inshingano n’imirimo. Umuryango ni ishuri rya mbere ry’ubuzima. Confucius yemeje ko umuryango uhamye ari wo soko y’imibanire myiza mu muryango mugari. Abo mubana buri munsi bagira uruhare rukomeye mu mico n’indangagaciro tugira. Ingero: ababyeyi n’abana, abavandimwe mubana, abo mubana mu rugo rumwe.Urugero: gutegura ibirori by’umuryango mufatanya; gufata icyemezo cy’iterambere ry’urugo mwese mubigizemo uruhare. Aba ni abantu b’akazi cyangwa b’inshuti bagaragariza ubufatanye mu bihe bigoye. Ibi bihura n’icyo John Stuart Mill yitaga solidarity, aho abantu bafatanya kubaka imibereho myiza. Abo mukorana neza bagira uruhare mu musaruro wawe no mu kwigirira icyizere.Ingero: mugenzi wawe w’akazi, umuturanyi w’inshuti, uwo mwigana.Urugero: ufite ikibazo ku kazi mugenzi wawe akagufasha kugikemura; wabuze icyo gutwara umwana umuturanyi akakugirira ubuntu. Aba ni abo uhora usabwa, ariko bakagira uruhare ruto mu kukuba hafi mu bihe byawe bikomeye. Aha ni ho higaragaza akamaro ko gushyiraho imipaka. Erich Fromm yibukije ko urukundo n’ubufasha bidakwiye guhinduka gukoreshwa nabi. Gutanga utagabanya bishobora kuvamo umunaniro w’umutima.Ingero: abo uhora uguriza, abo usaba akazi, abo uhoraho ufasha mu by’amafaranga.Urugero: guhora usabwa amafaranga yo kwishyura fagitire, ariko igihe ukeneye inama cyangwa ubufasha ntibaboneke. Aba ni abo muvugana igihe hari ibyishimo cyangwa ibyago; rimwe na rimwe mugaceceka igihe kirekire. Aba bantu batwibutsa ko imibanire yose itangana. Zygmunt Bauman yabise liquid relationships, aho imibanire ihinduka bitewe n’ibihe n’impamvu zihari.Ingero: abo mufitanye mu materefoni ariko mutavugana kenshi, inshuti za kera, abo mu muryango wa kure.Urugero: guhamagarana ku bukwe, ku rupfu, ku isabukuru; mugaceceka amezi cyangwa imyaka hagati aho. 6. Abantu bakugira inama nziza n’iyo itakuryoheye Aba ni abantu bakubwira ukuri batitaye ku kugushimisha, ahubwo bagamije iterambere ryawe. Ukuri kubabaza ariko kukubaka. Socrates yashimangiraga ko ubuzima butasuzumwe butabaho. Abo bantu badufasha kwisuzuma no gukura. Ingero: umwarimu, umubyeyi utekereza kure, umuyobozi ugufasha gukosora amakosa.Urugero: umuntu ukukosora mu mushinga wawe akakwereka aho wakosora aho kukuvuga ko byose ari byiza. 7. Abantu bagukurura hasi (abaca intege) Aba ni abantu baguca intege, bagasuzugura inzozi zawe, cyangwa bakaguhora bavuga ibinanirwa. Aba bashobora kuba inkomyi ikomeye ku iterambere. Nietzsche yibukije ko abantu batinya abatekereza kure kurusha bo, bakabaca intege kugira ngo badatandukanye nabo mu bwenge no mu nzozi. Ingero: abavuga bati “Ibyo ntibishoboka”, “Ntawigeze abikora”.Urugero: wababwira igitekerezo cyo kwihangira umurimo bakakubwira ko kizananirana utaratangira. 8. Aba biga ku bunararibonye bwawe, bakagukopiya, ariko ntibagufashe gutera imbere. Ibi bigaragaza isano idafite uburinganire. Paulo Freire yagaragaje ko ubumenyi bugomba kubohora impande zombi, bitabaye ibyo bukaba igikoresho cyo gukoresha abandi. Ingero: uwo mwerekanye inzira akayikoresha akagusiga inyuma.Urugero: wamwigishije umwuga akawukoresha neza ariko akirinda kukuvuga aho wakura amahirwe. 9. Abantu bakugirira ishyari (bakwifuriza nabi mu mutima) Aba bashobora kuguha isura nziza ariko mu mutima bagahora bagereranya no kwifuza kukurusha. Ishyari ni indorerwamo y’igereranya ridasubiza inyuma. Schopenhauer yavuze ko ishyari riva mu kwipima n’abandi aho kwipima n’ejo hawe.Ingero: abahora bakubaza ibyo wagezeho bagamije kukugerageza aho kugushimira.Urugero: ukagira intambwe uteye bagahita batangira kugusebya mu bandi. 10. Abantu bakongera imbaraga n’icyizere Aba ni abantu bagutera imbaraga, bakakwibutsa intego zawe iyo wacitse intege. Aba ni abantu bubaka. Carl Rogers, umushakashatsi mu mitekerereze, yemeje ko kwakirwa no gushyigikirwa biduha ubushobozi bwo kwaguka no kugera ku bushobozi bwacu bwose Ingero: inshuti z’ukuri, umujyanama, uwo mwizera.Urugero: igihe wananiwe, bakakubwira bati “Komera, turabigizemo uruhare”. 11. Abantu bagaragara gusa igihe ubafitiye akamaro Aba ni abantu bagukurikirana bitewe n’inyungu bafite, si ubusabane nyabwo. Ubu ni ubusabane bushingiye ku nyungu. Immanuel Kant yaburiye abantu kudakoresha undi nk’igikoresho, ahubwo bakamufata nk’intego ubwe.Ingero: abo ubonana cyane igihe ufite amafaranga cyangwa umwanya.Urugero: iyo ubaye mu bihe bigoye bakabura, ariko umaze kongera guhagarara bakagaruka. 12. Abantu bigisha utabizi (abigisha binyuze ku myitwarire yabo) Aba bashobora kutaba beza, ariko imyitwarire yabo ikwigisha icyitonderwa mu buzima. Hari abantu bigisha binyuze ku makosa yabo. George Santayana yavuze ati: “Utibuka ayo yanyuzemo, ategetswe kuyasubiramo.” No mu mibereho, kwitegereza abandi bidufasha kwirinda kugwa aho baguye.Ingero: umuntu wabaye indahemuka ukamwigiraho uko uburyarya bubi.Urugero: kureba aho undi yaguye bigatuma wirinda gukora iryo kosa. ZIRIKANA IBI UYU MUNSI : -Ubwenge si ukugira abantu benshi, ahubwo ni kumenya abo ufite n’icyo bagusigira. Hari abagufasha kuzamuka, abandi bakakwigisha, abandi bagakugerageza. Iyo umenye ubwoko bwabo, uhitamo aho ushyira umutima wawe, igihe cyawe n’imbaraga zawe.Guhitamo abantu neza ni kimwe mu byemezo bikomeye mu rugendo rw’ubuzima. — Dr. Havugimana Alexis -Kumenya ubu bwoko bw’abantu bidufasha gushyira imbaraga aho zigomba kujya, kurinda umutima wacu, no guhitamo neza abo twishingikirizaho mu bihe bikomeye. Ubuzima bugenda neza iyo uzi uwo uhamagara, uwo mukorana, n’uwo ushyiraho imipaka. — Dr. Havugimana Alexis Dr. Havugimana Alexis Ubuzima ntibupimirwa n’umubare w’abantu ufitanye isano, ahubwo bupimirwa n’ubwiza bw’iyo sano.— Havugimana Alexis Uwo uhamagara bwa mbere mu kibazo ni we umenya agaciro kawe mu mutima wawe.— Havugimana Alexis Abantu tubana buri munsi ni bo bubaka cyangwa bagasenya ejo hazaza hacu.— Havugimana Alexis Umuryango wa hafi si amaraso gusa, ni n’abo mufatanya umutima n’intego.— Havugimana Alexis Inshuti nyayo ni itabara mbere y’uko usaba.— Havugimana Alexis Ntugapfushanye n’imbaraga zawe n’abantu bagutegereza gusa, ntibagufasha gutera imbere.— Havugimana Alexis Abantu bahora bagusaba bagaragaza aho ugarukira; abagutabara bakwereka aho utera imbere.— Havugimana Alexis Abantu muvugana bitewe n’impamvu bakwigisha agaciro k’igihe n’imipaka.— Havugimana Alexis Inama ikurya

HISTORY✍️ Dr. Havugimana Alexis Christmas is one of the most widely celebrated holidays around the world, especially among Christians. However, Christmas is not only religious—it also has historical, cultural, and social significance. This research-based overview explains what Christmas reminds us of, based on the history of Jesus Christ’s birth, its celebration over time, and the moral and humanitarian lessons it teaches.   1. Meaning of Christmas Christmas is the day Christians celebrate the birth of Jesus Christ, the Savior of humanity. It is a time to reflect on God’s love, demonstrated when He sent His Son to the world to redeem us.   2. History of Christmas The name “Christmas” comes from the French word Noël, which originates from the Latin word Natalis, meaning “birth.” In English, the term is derived from Christ + Mass, originally from Old English Christemass, which itself came from the Latin and Greek roots: “Christos” (Christ) and “missa” (Mass). Scholars have debated why Christmas is celebrated on December 25, often based on Church history, pagan traditions, and astronomical calculations. In 1743, German Protestant Paul Ernst Jablonski suggested December 25 was chosen to coincide with the Roman festival Dies Natalis Solis Invicti (“Birthday of the Unconquered Sun”), honoring the sun as a source of life and salvation. The early Church likely replaced this pagan festival with a Christian celebration to ease the conversion of pagans. In 1889, Church historian Louis Duchesne argued that Christmas was chosen based on liturgical calculations: nine months after March 25, the Feast of the Annunciation, marking the conception of Jesus, gives December 25 as His birthday. This reflects early Church beliefs that Christ’s life began on the day of His conception. Isaac Newton, while primarily known for science and mathematics, also suggested December 25 was chosen based on astronomical considerations. Ancient festivals often followed the lunar calendar and solar cycles, particularly the winter solstice. Newton noted that many festivals coincided with December 25, suggesting Christmas may have pagan origins adapted by the Church. In summary: December 25 was not historically verified as Jesus’ actual birthday; rather, it was chosen for religious, liturgical, and cultural reasons.   Why Is Christmas Celebrated on December 25 Even Though Jesus Was Likely Not Born Then? Experts explain that Jesus was probably not born on December 25. The date was chosen to align with the winter solstice—the first day of winter in the Roman calendar. Romans celebrated this day as Dies Natalis Solis Invicti, meaning “Birth of the Unconquered Sun.” During the cold winter, the Sun was seen as life-giving. Emperor Aurelian consolidated various celebrations into one day on December 25. Some authors note that Christmas was first celebrated as Jesus’ birthday on December 25, 354 AD, as recorded in the Chronography of 354, a Roman document listing Christian holidays. The celebration of Christmas began in the 4th century, with December 25 chosen as a symbolic date for Jesus’ birth, even though the exact date is unknown. The date also aligns symbolically with the coming of light into the world, as Jesus is called the “Light of the World” (John 8:12).   Do All Countries Celebrate Christmas? No, not all countries celebrate Christmas. Many Christian-majority countries (Catholic and Protestant) celebrate it on December 25. Examples include: United States France Italy United Kingdom Rwanda Kenya, and many others Predominantly Muslim countries (e.g., North Africa, Arab countries, South Asia) generally do not celebrate Christmas as a public holiday. Examples: Saudi Arabia Iran Afghanistan Somalia MaldivesHowever, some Christian communities in these countries do celebrate privately. Countries with strict religious control (e.g., China, North Korea) may not officially recognize Christmas. Christmas is an important Christian cultural event, but it is not a universally recognized public holiday.   3. What Does Christmas Remind Us Of? Christmas reminds us of the birth of Jesus Christ, the Savior, as described in the Bible. It is a time for joy, reflection, and gratitude for God’s love in sending His Son to redeem humanity. Here are five lessons Christmas teaches us: God’s love for all people “For God so loved the world that He gave His only Son…” — John 3:16 Humility of Jesus and the value of simplicity Jesus was born in a stable, teaching us humility. — Luke 2:7 Community and sharing Christmas reminds us to share, love, and help the needy, as God gave us the greatest gift. Hope and new beginnings Jesus is the “Light of the World,” bringing salvation. — John 8:12 Joy and celebration “Do not be afraid; I bring you good news of great joy…” — Luke 2:10 Christmas is not just about fun; it is a time to remember God’s gifts, renew love, peace, and faith. Key lessons include: God gave His Son out of love (John 3:16) Jesus’ humility, born in a stable Faith of those who received His message: Mary, Joseph, and shepherds Compassion, mercy, and peace in families and communities Generosity, following God’s example ➡️ Christmas is a time to reflect on our faith, deepen our love for others, forgive, and serve God.   Who Is Père Noël? Père Noël (Santa Claus) originates from Saint Nicholas of Myra (or Nicholas of Bari), who lived between 270 and 343 AD in what is now Turkey (Patara) and served in Myra (now Demre). Nicholas was a devoted Christian and Bishop of Myra. He was famous for his kindness and charity, especially toward: Children Widows The poor and needy Nicholas secretly helped people by giving gifts, money, clothing, and food. He gave children warm clothes during winter, inspiring the modern image of Santa Claus in red and white attire with a hat. During Emperor Diocletian’s reign, Christians were persecuted; Nicholas was imprisoned for his faith. In 313 AD, Emperor Constantine released all Christian prisoners, and Nicholas continued his charitable work. For his deeds, the Church canonized him as Saint Nicholas, celebrated on December 6. In parts of Europe, parents began giving children gifts on Saint Nicholas Day, claiming the gifts came from him. Over time, this

UMUNSI WA NOHELI UTWIBUTSA IKI ?    AMATEKA  YAWO. Dr. Havugimana Alexis Umunsi wa Noheli ni umwe mu minsi mikuru yizihizwa ku isi hose, cyane cyane mu bayoboke b’idini ya Gikristo. Ariko Noheli ntigarukira gusa ku rwego rw’idini; ifite n’icyo isobanura mu mateka, mu muco, no mu mibereho rusange y’abantu. Iyi paper y’ubushakashatsi igamije gusobanura icyo Umunsi wa Noheli utwibutsa, ishingiye ku mateka y’ivuka rya Yezu Kristu, uko wizihizwa mu bihe bitandukanye, n’amasomo y’indangagaciro n’ubumuntu utwigisha. Ibisobanuro bya Noheli: Noheli ni umunsi abakristo bizihizaho ivuka rya Yesu Kristo, Umucunguzi w’abantu. Ni igihe cyo kuzirikana urukundo rw’Imana rwigaragaje ubwo yohereje Umwana wayo ku isi kugira ngo aducungure. Amateka ya Noheli: – Noheli ni izina rituruka ku ijambo ry’Igifaransa ’Noël’ naryo ryaturutse ku ijambo ry’Ikilatini ‘Natalis’ bisobanuye Ukuvuka. – Mu Cyongereza, iri jambo ni inyunge rigizwe na “Christ” na “Mass”, aho rikomoka ku cyongereza cya kera “Christemass” nabyo biva ku cya kera cyane “Cristes mæsse”, rikaba rikomoka mu Kigereki n’Ikilatini, aho “Cristes” bikomoka ku Kigereki “Christos” na”mæsse” rikava ku Kilatini “missa” Abashakashatsi batandukanye bagaragaje ibitekerezo binyuranye ku mpamvu Noheli yizihizwa ku itariki ya 25 Ukuboza, cyane cyane hashingiwe ku mateka ya Kiliziya, imigenzo ya gipagani, n’imibare y’inyenyeri. Mu 1743, Umudage w’Umuprotestani Paul Ernst Jablonski yatanze igitekerezo kivuga ko itariki ya Noheli yashyizweho ku wa 25 Ukuboza mu rwego rwo kuyihuza n’umunsi w’Abaromani wo kwizihiza izuba uzwi nka Dies Natalis Solis Invicti (Umunsi w’ivuka ry’Izuba Ridatsindwa). Jablonski yemeje ko Abaromani bafataga izuba nk’inkomoko y’ubuzima n’agakiza, bityo ko Kiliziya ya mbere yaba yarashatse gusimbuza uwo munsi wa gipagani umunsi wa gikirisitu hagamijwe koroshya iyobokamana ry’abahindukiraga ubukirisitu. Nyuma yaho, mu 1889, umuhanga mu mateka ya Kiliziya Louis Duchesne yatanze igitekerezo gishingiye ku mibare ya liturujiya. Yavuze ko itariki ya Noheli yatoranyijwe hakurikijwe kubara amezi icyenda uhereye ku wa 25 Werurwe, umunsi Kiliziya Gatolika yizihizaho Isamwa rya Yezu Kristu (Annunciation). Dukurikije iyo mibare, kuvuka kwa Yezu kwahuriraga ku wa 25 Ukuboza. Iki gitekerezo gishyigikira imyumvire yari isanzwe muri Kiliziya ya mbere y’uko ubuzima bwa Kristu bwari butangiye ku munsi w’isamwa rye. Ku rundi ruhande, Isaac Newton, nubwo azwi cyane nk’umuhanga mu mibare na siyansi, yatanze igitekerezo ku itariki ya Noheli ashingiye ku bumenyi bw’inyenyeri (astronomy). Newton yagaragaje ko iminsi mikuru yo mu bihe bya kera yagenderaga ku mboneko z’ukwezi no ku ihindagurika ry’ibihe by’ikirere, by’umwihariko imboneko y’ukwezi yabanzirizaga itumba (winter solstice). Yemeje ko iyo mibare yatumaga imihango myinshi ihurirana n’itariki ya 25 Ukuboza, bityo ashingiye kuri ibyo, avuga ko Noheli ishobora kuba ifite inkomoko mu mihango ya gipagani yakurikiwe na Kiliziya mu gihe cyakurikiyeho. Muri rusange, ibi bitekerezo bitandukanye bigaragaza ko itariki ya Noheli itashingiye ku gihamya gihamye cy’itariki nyakuri y’ivuka rya Yezu, ahubwo ko yatoranyijwe hashingiwe ku mpamvu z’iyobokamana, liturujiya, n’umuco w’ibihe Kiliziya ya mbere yanyuragamo. Ese kubera iki Noheli yizihizwa kuwa 25 Ukuboza buri mwaka kdi Yesu /Yezu atariho yavutse ? abahanga bagaragaza ko Yesu atavutse kuri iyi tariki kubera ko umunsi wa Noheli ngo waba waremejwe kugira ngo uhurirane n’imboneko z’ukwezi kwa mbere kw’itumba (winter solstice) kuko abaromani bawizihizaga ku itariki 25 Ukuboza buri mwaka. Byaturutse ku munsi wizihizwaga mu muco w’Abaromani witwaga ‘Dies Natalis Solis Invicti’, bivuze izuka ry’izuba ridatsindwa”. Mu gihe cy’ubukonje abantu basengaga izuba ubwo bari batarasobanukirwa Imana, bafataga Izuba nk’igitangaza kuko ryatumaga basubirana ubuzima bakava mu gihe cy’ubukonje. Icyo gihe Umwami witwaga OLoriane yahisemo kwegeranya iyo minsi yose kugira ngo yizihirizwe rimwe, bafata itariki 25 Ukuboza”. -Abanditsi bamwe berekana ko  Noheli yizihijwe bwa mbere nk’umunsi w’ivuka rya Yezu kuri 25 Ukuboza umwaka wa 354. Ibi bisobanurwa neza mu nyandiko yiswe (Chronography of 354), ikaba ari imwe mu nyandiko zarokotse zandikiwe i Roma muri 354 nyuma ya Yesu/ Yezu. Iyo nyandiko igaragaza urutonde rw’iminsi mikuru ya gikirisitu, aho ivuga ivuka rya Kristu ku wa 25 Ukuboza (VIII Kal. Jan.). – Ibirori bya Noheli byatangiye kwizihizwa n’abakristo kuva mu kinyejana cya 4, aho tariki ya 25 Ukuboza yatoranyijwe nk’umunsi wo kwibuka ivuka rya Kristo, nubwo itariki nyakuri y’amavuko ye itazwi neza.  – Byashyizwe ku wa 25 Ukuboza kugira ngo bihuze n’ibihe by’itangira ry’urumuri (mu mpeshyi y’uburengerazuba bw’isi), bigaragaza ko Yesu ari “urumuri rw’isi.” (Yohana 8:12) Ese ibihugu byose byizihiza Noheli ? Oya, *si ibihugu byose* byizihiza Noheli. Ibihugu byinshi by’abakristo* (by’umwihariko iby’Abakatolika n’Abaporotesitanti) bizihiza Noheli ku itariki ya 25 Ukuboza buri mwaka. Aha harimo ibihugu nka:  – Leta Zunze Ubumwe za Amerika  – Ubufaransa  – Ubutaliyani  – U Bwongereza  – U Rwanda  – Kenya, n’ibindi byinshi *Ibihugu byiganjemo abayisilamu* benshi (nk’Afurika y’Amajyaruguru, Abarabu n’Aziya y’Amajyepfo) *ntibizihiza Noheli nk’umunsi w’ikiruhuko rusange*. Urugero:  – Arabiya Sawudite  – Irani  – Afghanistan  – Somalia  – Maldives  *Ariko bamwe mu Bakristo bahatuye bayizihiza mu buryo bwabo bwite.* *Ibihugu bifite ubwigenge bw’amadini* (nko mu Bushinwa, Koreya ya Ruguru) – Noheli ntiyemerwa nk’umunsi w’idini cyangwa ntisanzwe yemewe mu mico. Noheli ni umunsi w’ingenzi mu mico ya gikirisitu, ariko *si umunsi mpuzamahanga wemewe n’amategeko mu bihugu byose.* 3.Ese Père Noël ni muntu ki? Père Noël akomoka ku mateka y’umugabo w’ukuri witwaga Nicolas de Myre (cyangwa Nicolas de Bari), wabayeho hagati y’umwaka wa 270 na 343 nyuma ya Yezu Kristu. Yakomokaga mu gihugu kizwi uyu munsi nka Turukiya (Turquie), mu mujyi wa Patara, akorera ubutumwa bwe muri Myre (ubu ni Demre). Nicolas yari umukristu wiyeguriye Imana, akaba yarabaye Umusenyeri wa Myre. Yamenyekanye cyane kubera ibikorwa by’urukundo n’impuhwe, by’umwihariko akunda: Abana, Abapfakazi, Abakene n’abatishoboye. Mu mibereho ye, Nicolas yakundaga gufasha abantu mu ibanga, akabaha impano zitandukanye zirimo amafaranga, imyambaro, n’ibiribwa. Abana yabahaga cyane cyane imyambaro yo kubarinda ubukonje, ari na ho havuye ishusho yo kumubona yambaye imyenda itukura ivanze n’umweru, hamwe n’ingofero. Mu gihe cy’ubutegetsi bw’Umwami Dioclétien, Abakristu bararenganyijwe bikomeye: benshi baricwa, abandi bajyanwa muri gereza. Nicolas na we yarafunzwe azira ukwemera kwe.Mu mwaka wa 313, Umwami Constantin yategetse ko Abakristu bose bari bafunzwe barekurwa, Nicolas arabohozwa asubira mu bikorwa bye byiza byo gufasha abatishoboye. Kubera ibyiza byinshi yakoze akiri ku isi, Kiliziya yamushyize mu batagatifu. Mutagatifu Nicolas yizihizwa tariki ya 6 Ukuboza buri mwaka. Mu bihugu bimwe na bimwe by’i Burayi, ababyeyi batangiye umuco wo guha abana impano ku munsi mukuru wa Mutagatifu Nicolas, bazihisha bakababwira ko Mutagatifu Nicolas

Dr. Havugimana Alexis University of Technology and Arts of Byumba-UTAB AbstractGlobally, anxiety disorders affect an estimated 301 million people (WHO, 2021) and are among the top 10 causes of disability-adjusted life years (DALYs). In Africa, the prevalence of common mental disorders is estimated at 12–15%, with Rwanda experiencing higher rates in vulnerable groups such as genocide survivors, youth, and patients with HIV/AIDS. Early detection at the community level is therefore not only a health imperative but also a socio-economic and policy priority aligned with Rwanda’s Vision 2050. Anxiety disorders are a leading cause of disability worldwide, and emerging evidence suggests a substantial burden in Rwanda across age groups. Early identification in primary-level community health centers (CHCs) is essential to reduce morbidity, improve functioning, and shorten duration of untreated illness. Rwanda has prioritized mental health within national policy frameworks and has piloted decentralised models of care (including task-shifting and mentorship programs). However, persistent barriers — stigma, limited human resources, variable provider skills, lack of routine screening, and scarce context-validated screening tools — impede systematic early detection of anxiety at the community level. This paper synthesizes current evidence on prevalence and correlates of anxiety in Rwanda, evaluates screening tools and their validation in Kinyarwanda, reviews implementation experiences (including mhGAP-informed primary care integration and the MESH-MH mentorship model), and identifies operational, cultural, and health-systems challenges. We propose pragmatic, evidence-informed opportunities for improving early detection in CHCs: (1) adopt brief validated screening (e.g., Kinyarwanda GAD-7, adapted cut-offs) embedded into routine visits; (2) scale up task-sharing with nurses, community health workers (CHWs), and lay counsellors supported by structured supervision and digital decision aids; (3) integrate screening with other vertical programs (maternal health, NCD clinics) to leverage patient contacts; (4) strengthen referral pathways and supply of first-line psychosocial interventions; (5) conduct implementation research to determine cost-effectiveness and local acceptability. We conclude with a targeted research and policy agenda for Rwanda to convert existing momentum into sustainable, equitable early-detection systems for anxiety disorders at the community health level. 1. Introduction Anxiety disorders cause substantial distress, reduced productivity, and increased physical comorbidity. In LMICs, detection and treatment gaps are large. Rwanda has made notable investments in mental health since the 1994 genocide but challenges remain in expanding access to early identification and treatment at the community level. Global experiences in screening for anxiety disorders reveal that early detection in primary health care can reduce disease burden, improve treatment adherence, and prevent chronicity. In high-income countries, tools like GAD-7 and PHQ-9 are routinely integrated into primary care. In LMICs, integration is limited but promising evidence from Uganda, Kenya, and Ethiopia suggests feasibility with task-sharing models. In Rwanda, the legacy of the 1994 genocide continues to shape mental health trajectories, with higher-than-average prevalence rates of anxiety and PTSD compared to regional averages. 2. Methods (scope and approach) This is a narrative, policy-oriented review structured to inform implementation in Rwandan CHCs. Sources include peer-reviewed studies on mental health prevalence and service delivery, national policy documents, and validation/adaptation studies for screening tools (PHQ-9, GAD-7) in Kinyarwanda. 3. Epidemiology and burden in Rwanda Recent studies indicate a notable burden of common mental disorders including anxiety, with prevalence estimates ranging from 13–20%. High-prevalence groups include students, people with chronic NCDs, and survivors of trauma. 4. Existing policy and service-delivery frameworks Rwanda’s National Mental Health Policy emphasizes decentralisation, integration of mental health into primary care, workforce development, and community engagement. Implementation gaps remain, particularly in human resources and routine screening. 5. Screening tools: validity, feasibility, and cultural adaptation Brief screening instruments used globally include GAD-7, K6/K10, and mhGAP checklists. Kinyarwanda versions of GAD-7 and PHQ-9 show reliability but need further validation. Local adaptation is critical to ensure accuracy. 6. Implementation experiences and models in Rwanda The MESH-MH approach and mhGAP-informed programs have improved provider skills and outcomes. Challenges include sustained supervision, supply-chain issues for medications, and limited access to psychosocial interventions. 7. Barriers to screening and early detection in CH Key barriers include stigma, limited human resources, lack of training, inadequate referral systems, and weak integration into HMIS. 1. **Financing gaps:** Rwanda’s national budget allocates less than 1% to mental health, limiting scaling of screening.2. **Cultural factors:** Anxiety symptoms are often described using idioms like ‘umutima urahagaze’ (the heart has stopped), which may not align with biomedical constructs.3. **Health information systems:** HMIS does not systematically capture anxiety screening data.4. **Training gaps:** Nurses and CHWs report low confidence in applying screening tools, especially for youth. 8. Opportunities and practical recommendations Recommendations include adopting stepped screening algorithms, integrating into high-yield services, scaling task-sharing, strengthening referral pathways, using digital tools, engaging communities, and investing in implementation research. 9. Monitoring and evaluation framework (practical metrics) Indicators include screening coverage, positive screen rates, referrals, treatment initiation, outcomes, and implementation fidelity. 10. Research gaps and priorities Gaps include local cut-off validation, screening trials, cost-effectiveness analyses, task-sharing outcomes, and digital tool pilots. 11. Discussion Rwanda has strong policy support and pilot programs, but scaling requires addressing supervision, stigma, financing, and data systems. Screening must be paired with treatment availability. Screening Tools: Comparative Properties Below is a comparison of common screening tools used in Rwanda and sub-Saharan Africa: Tool Items Strengths Limitations GAD-7 7 Validated in Rwanda; brief; good reliability (α=0.89) Requires adaptation of idioms of distress GAD-2 2 Very brief; useful pre-screen Lower specificity Kessler-10 10 Broader screening of distress; validated regionally Longer; less specific to anxiety mhGAP checklist Varies Integrated into WHO package; widely recognized Requires training; less culturally validated Policy Opportunities Matrix Action Area Short-term (1–2 yrs) Medium-term (3–5 yrs) Long-term (5+ yrs) Screening Tools Validate GAD-7/PHQ-9 cut-offs in Kinyarwanda Integrate screening in all CHCs Develop AI/digital decision support Human Resources Train CHWs in basic screening Expand mentorship (MESH-MH) Specialized mental health nurses in each CHC Community Engagement Anti-stigma campaigns with radio/CHWs Peer support groups Integration with Vision 2050 wellness agenda Health Information Systems Add anxiety indicators to HMIS Digital apps for screening data Fully integrated e-health system Monitoring and Evaluation Logframe Objective Indicator Means of Verification Assumptions Improve

“Change Development in Your Daily Life” Dr. Havugimana Alexis 1.Introduction Change is an inevitable part of human life. Every day, people encounter opportunities and challenges that demand adjustment, growth, and transformation. The ability to develop change in daily life is not only a survival skill but also a pathway toward personal improvement, professional success, and emotional well-being.Developing change does not mean making sudden, overwhelming transformations; rather, it is the process of adopting small, consistent, and meaningful practices that gradually reshape one’s habits, attitudes, and perspectives. Whether it is improving health, strengthening relationships, enhancing productivity, or nurturing a positive mindset, change development requires awareness, discipline, and resilience.In today’s rapidly evolving world—where technology, work environments, and social systems shift constantly—individuals who embrace change are better equipped to thrive. This introduction explores the significance of change in daily life, the challenges that often resist transformation, and the strategies that can empower individuals to make lasting, positive adjustments in their routines and mindset. Problem StatementDespite the universal necessity of change, many individuals find it difficult to deliberately develop and sustain positive change in their daily lives. While personal growth, improved health, effective time management, and enhanced relationships are commonly recognized goals, translating these aspirations into consistent actions remains a significant challenge.Research indicates that people often resist change due to psychological and behavioral barriers. The status quo bias (Samuelson & Zeckhauser, 1988) explains the tendency to prefer familiar routines, even when they are detrimental. Similarly, Prochaska and DiClemente’s Transtheoretical Model of Change (1983) shows that individuals frequently remain stuck in early stages of contemplation, struggling to move toward action and maintenance. Moreover, fear of failure and lack of resilience exacerbate this resistance (Seligman, 2011).External and environmental factors further complicate change development. Busy work schedules, financial pressures, and unsupportive social networks often hinder individuals from adopting and sustaining new behaviors (Bandura, 1977). Additionally, many people lack structured strategies, relying instead on willpower alone, which research shows is insufficient for long-term transformation (Baumeister & Tierney, 2011).The absence of effective frameworks and practical tools results in repeated cycles of failed attempts at change, leading to frustration, decreased motivation, and in some cases, resignation to unproductive habits. Consequently, the potential benefits of consistent change development—such as improved physical and mental health (WHO, 2020), increased life satisfaction (Diener, 2000), and professional adaptability (Heifetz & Linsky, 2002)—remain unrealized for a large segment of individuals.Therefore, the central problem addressed in this study is the gap between the recognized need for personal transformation and the practical ability of individuals to develop and sustain meaningful change in their daily lives.Research ObjectivesTo identify the major psychological, social, and environmental barriers that prevent individuals from developing and sustaining change in daily life.To evaluate theories and practical strategies that support effective change development, including habit formation, resilience, and social support systems.To propose an integrated model that promotes sustainable personal growth and improvement in health, relationships, and productivity.Significance of the StudyThis study is significant because it addresses a universal challenge—how individuals can successfully develop and sustain positive change in their daily lives. Although many people aspire to improve their health, productivity, and relationships, few manage to translate these intentions into consistent and lasting behaviors. By investigating barriers, strategies, and frameworks for change, this research provides both theoretical and practical contributions.On a theoretical level, the study enriches existing knowledge by integrating psychological theories of behavior change, such as Lewin’s Change Theory, the Transtheoretical Model, and Growth Mindset perspectives, into the context of daily life. This contributes to academic discussions on personal development, behavioral psychology, and social adaptation.On a practical level, the findings will help individuals adopt effective methods for overcoming resistance, building healthier habits, and enhancing resilience. It will also provide useful insights for educators, counselors, health professionals, and organizational leaders who support people in processes of transformation.At a societal level, promoting change development can lead to healthier communities, stronger families, and more productive workplaces. By empowering individuals to embrace growth, the study ultimately contributes to collective well-being, social cohesion, and sustainable development.Scope:This study focuses on the development of positive change in individuals’ daily lives. It explores psychological, social, and environmental factors that influence behavior, as well as practical strategies for fostering sustainable personal growth. The research emphasizes areas such as health, productivity, relationships, and mindset, while integrating relevant theoretical frameworks, including Lewin’s Change Theory, the Transtheoretical Model, and Growth Mindset theory. The study is intended for adults seeking to improve their personal and professional lives through deliberate change practices.Limitations:Despite its comprehensive approach, the study has certain limitations. First, it primarily examines general strategies for change development rather than focusing on specific demographic or cultural contexts, which may affect the generalizability of findings. Second, the reliance on self-reported behaviors and experiences may introduce bias or inaccuracies. Third, the study does not address sudden, large-scale life changes (e.g., major illnesses or natural disasters) in detail, as its focus is on daily, incremental change. Finally, while practical strategies are suggested, the study cannot guarantee uniform outcomes, as individual motivation, commitment, and circumstances vary significantly.2. Literature Review2.1 IntroductionThis chapter reviews existing literature on the development of change in daily life. It examines theoretical frameworks, psychological and behavioral perspectives, practical strategies, and empirical studies that explain how individuals adopt, maintain, and benefit from positive change. By synthesizing prior research, this chapter provides a foundation for understanding the factors that facilitate or hinder sustainable personal transformation.2.2 Theoretical Frameworks2.2.1 Lewin’s Change TheoryKurt Lewin’s (1951) Change Theory is one of the foundational frameworks for understanding behavior change. Lewin proposed a three-stage model:Unfreezing – recognizing the need for change and preparing to move away from existing behaviors.Changing (Moving) – adopting new behaviors through conscious effort and experimentation.Refreezing – stabilizing and integrating new behaviors into daily routines.This theory highlights that change is a process requiring deliberate preparation, action, and reinforcement. In daily life, individuals must consciously unfreeze old habits, implement new practices consistently, and solidify these behaviors through repetition and reflection.2.2.2 Transtheoretical Model of ChangeProchaska and DiClemente’s (1983) Transtheoretical Model identifies five stages of behavior change: pre-contemplation, contemplation, preparation, action, and maintenance. This model emphasizes that individuals progress

OUR FRIEND, NIZEYIMANA MARTIN – HARD TO ACCEPT, BUT WE HAVE NO CHOICE— REST IN PEACE By Dr. Havugimana Alexis Your passing was so sudden,A painful message knocked on our hearts, shaking our strength.A terrible day struck us unexpectedly,You left quickly, without many words.We were left with deep sorrow,And unfinished words from our last conversation. You told me we should plan our projects,To align them with your studies.We spoke about dreams that reached far,Your words were full of hope,Full of warmth, full of passion.You were always kind and gentle. That last meeting didn’t feel like a goodbye,You never said it was our final talk.Your humility and calm spiritWere gifts you left to those who knew you. I remember you sharing high school memories,And I too had passed through that same place.We shared history, building on that foundation. Life changes, the world keeps turning,But our love never faded.Our communication was meaningful,It was the foundation of a lasting friendship. Now you’ve departed so unexpectedly,An accident made you a prisoner of time.You vanished, you disappeared,Leaving us overwhelmed with grief. I was speechless when I heard the news.I was on my way to see you,I had reached the parking lot of King Faysal,When I was told — and I dismissed it as a mistake.I didn’t want to believe it. But as the minutes passed,Our hearts began to accept, words failed,And the truth revealed itself in sorrow.An hour later, I gathered my strength,And realized what I had heard was real. Our plans turned to dust,That final conversation… you were saying goodbye. Your death left a gap,A deep void full of pain and sadness.It was when I saw you at the mortuaryThat I finally accepted you were truly gone. I said goodbye to you, through heavy tears. You were an exceptional friend, a pride in our work,An honest, reliable colleague,Your friends carry the lessons you left behind,Your legacy lives on in our hearts. Rest in peace, Nizeyimana Martin.May God receive you among His own.To your family, friends, and all who loved you,We stand with you, offering strength in this sorrow. The love you left us will remain,Your beautiful character will never be forgotten.Your lasting memoryIs a true and eternal legacy. We will always remember you, Martin,We thank you for the light you gave us,We celebrate the paths we walked together,We will miss you — endlessly. Rest in peace, Nizeyimana Martin. Dr.Havugimana Alexis  Martin, you left us too soon, but your light continues to shine in every heart you touched. Rest in peace, dear friend Your absence is loud, but your memory is louder. RIP Martin Nizeyimana. Though you’re gone, Martin, the world is still warmed by the love you gave so freely. Rest gently. Martin, you left us young, with dreams still blooming. But even in your short time, you lived with purpose. Rest in peace, dear brother. You were not just single in status, but whole in heart — pure, generous, and kind. Sleep well, my friend. Your youth was full of promise, your future so bright. Life paused too soon, but your light remains. RIP Martin. Martin, your seat remains empty, but your memory is full in our hearts. Rest in eternal peace. We were building dreams, charting a path — then you were taken in silence. Rest gently, my brother. A life unfinished, but not unfulfilled. Martin, you touched lives in ways that will outlive us. RIP. You had no wife, no children — but you had friends who became family. And we will always carry you with us. You were not alone, Martin. You were loved deeply and will be missed profoundly. Rest in peace. Your kindness didn’t need a title. You were simply “Martin” — and that meant everything. Sleep in grace. Every dream you shared, every plan we whispered — I now carry them for both of us. Rest well, my friend. They say the good die young — you proved it, Martin. Gentle, wise, and true. RIP. I still replay our last words, not knowing they were final. Rest peacefully, my friend. No ring, no vows — but you gave your loyalty, your word, your time. You gave love. That is enough. Rest in power. Martin, you had a rare spirit — humble, honest, and quietly inspiring. Rest in God’s arms. You didn’t just live — you showed us how to live with purpose and dignity. RIP, Martin. In our work, in our talks, in our laughter — you were present, whole, and bright. Your absence is thunderous. Sleep well. Your legacy is not in age or wealth — but in how deeply you are missed. Rest in peace, my friend. Martin, you were building something beautiful. Life interrupted you, but we’ll never forget what you started. Even though you walked this world alone, you touched more hearts than many ever do. RIP. You didn’t need time to be great, Martin. You only needed truth — and you lived it fully. Rest now, young soul. Martin, your name now lives in stories we’ll never stop telling. Sleep peacefully, brother. You didn’t just live—you inspired. Your legacy, Martin, is a song without an end. Rest in peace. The road of life feels lonelier without you, Martin. But your spirit walks with us. RIP, my friend. You brought calm in chaos, and peace in pain. Now, may you rest in eternal peace, Martin. Martin, even in your silence, your kindness still speaks volumes. Sleep in peace, gentle soul. In every room you entered, you left behind light. May that light now guide you home. Rest well, Martin. You may be gone from our sight, Martin, but you are forever engraved in our lives. Rest in peace. Martin, you were more than a friend—you were family in spirit. Rest in God’s eternal embrace. Your journey on earth is done, but your legacy is only beginning. RIP, Martin Nizeyimana. It hurts to say goodbye, but I’m grateful I got to say “you were my friend.” Rest in peace, Martin. Your laughter was