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Today is very special, a day the world once again celebrates the birth of a kind heart, a heart that brings peace, spreads love, and shines light wherever it goes. Your birthday is not just a number added to your years; it is a journey of all the good you have given and the good that still lies ahead. February 7th is a day that will never be forgotten in history—a unique day etched deeply in hearts and minds. It reminds us of the value of beautiful moments, the lessons of love, and the hope for the future. What happened on this date has left an indelible mark, a line in history that will always be remembered. This day reminds us that there are moments God designs to be signs—moments that change the way we see life, strengthen our hearts, and give us the courage to continue our journey. February 7th will always remain a true memory of kindness and the choice to love, to be patient, and to persevere. May this day always be remembered as a celebration of the good, a time to thank God, and a moment to ensure that beautiful history continues to be written. February 7th is not just a date—it is a part of life, a timeless story, a day that will never be forgotten. You are a woman of great value, built on principles, with a comforting voice and eyes that see beauty even in difficult times. Your kindness, patience, and quiet strength behind your smile are extraordinary gifts. You turn ordinary days into moments of joy for those around you, teaching many that life can be beautiful when it is filled with love and hope. You are a gift God gave me, a blessing I have been waiting for. When I think of my life, having you is one of the greatest gifts I have ever received. You fill my heart with peace, showing me that true love is possible, and that goodness exists when one meets the person God intended for them. You are a beautiful woman, not just in appearance, but in heart, in thought, and in daily actions. Your kindness, patience, and unconditional love make me feel truly blessed, and I thank God for giving you to me. When I am near you, I feel I am exactly where I belong, and even when I am far, my heart remains with you. I thank God for allowing me to know you and to have you in my life. I pray our love continues to grow in goodness, respect, and truth, and that every day to come be filled with peace, joy, and blessings. I am truly blessed to have you, beautiful woman, and I will always thank God for you. Today, I wish you complete peace in your heart, unending happiness, and may all the dreams your heart desires come true. May God continue to protect you, expand your blessings, and give you the strength to remain the remarkable woman you are—one who pursues goodness and truth. I wish you to live a thousand years, a life full of peace, health, and endless joy. May countless days find you smiling, your heart full of hope, and may your dreams continue to unfold one by one. May God grant you longevity not only in years but in goodness, peace, and love. I pray that every year adds a foundation of wisdom, kindness, and progress. May goodness meet you along the way, hardships stay behind, and blessings reach you without delay. Wherever you go, may God guide, protect, and fill you with joy. Living a thousand years means living long in what you desire, in what you do, and in what you build. I wish you a life full of calm, the strength to face challenges, and a heart always full of gratitude. May God grant everything your heart desires and shower you with endless blessings. Happy birthday! Even as the years increase, I wish your heart to remain young, to enjoy the little things, to smile sincerely, and to feel your worth every day. May you continue to be a source of joy, an unending light, and a positive example for everyone around you. Have a wonderful day on this special occasion! May God fill you with peace, joy, and everlasting love. May you continue to be a light, a source of goodness, and a beacon of hope for all those around you. May blessings follow you today and every day. Happy birthday, My beautiful wife. Let me add this : “Your birthday is not just the years you add, it is the goodness you have given and the goodness still ahead of you.” “February 7th is not just a date, it is a part of life written in history.” “There are days God designates as signs; they change life completely.” “You are a heart that brings peace, spreads love, and shines light wherever you go.” “Your birthday is a reminder of kindness, love, and hope for the future.” “You are a woman of value, built on everlasting principles.” “Your kindness is a gift, your patience is a lesson.” “You turn ordinary days into moments of joy for those around you.” “You are a gift God gave me, a blessing I have been waiting for.” “Having you is one of the greatest gifts I have ever received.” “You are beautiful in appearance, but even more beautiful in heart.” “When I am near you, I feel exactly where I belong.” “True love is revealed when God brings people together.” “February 7th will always remind us of unforgettable days.” “You are an extraordinary woman, pursuing goodness and truth.” “I wish you complete peace, unending happiness, and fulfilled dreams.” “Living a thousand years means living long in goodness, peace, and love.” “Every year adds a foundation of wisdom and progress.” “A grateful heart gives birth to a beautiful life.” “Your birthday is a lasting celebration of the gift of life God has

Uyu munsi ni uwihariye cyane, umunsi Isi yongeye kwishimira ko hari umutima mwiza wavutse, umutima utera amahoro, ugatanga urukundo, ugashyira urumuri aho ugeze hose. Amavuko yawe si umubare w’imyaka wongereyeho gusa, ni urugendo rw’ibyiza umaze gutanga, n’ibyiza bikiri imbere yawe. Taliki 7 Gashyantare ni umunsi utazibagirana mu mateka, umunsi wihariye wiyanditse mu mutima no mu bitekerezo. Ni umunsi wibutsa agaciro k’ibihe byiza, isomo ry’urukundo, n’icyizere cy’ejo hazaza. Ibyabaye kuri iyi taliki byasize isura idasibangana, bisiga umurongo w’amateka uzahora wibukwa. Uyu munsi utwibutsa ko hari iminsi Imana igenera kuba ibimenyetso—iminsi ihindura uko tubona ubuzima, igakomeza imitima, igatanga imbaraga zo gukomeza urugendo. Taliki 7 Gashyantare izahora ari urwibutso rw’ukuri, rw’ineza, n’icyo bishatse kuvuga guhitamo gukunda, kwihangana no gukomeza. Ube umunsi uhora ugarukwaho mu kwibuka ibyiza, mu gushimira Imana, no mu guharanira ko amateka meza akomeza kwandikwa. Taliki 7 Gashyantare si umubare w’itariki gusa—ni igice cy’ubuzima, ni inkuru idasaza, ni umunsi utazibagirana mu mateka. Uri umugore ufite agaciro, wubakiye ku ndangagaciro, ufite ijwi ritanga ihumure n’amaso abona ibyiza n’iyo ibintu bigoye. Ubugwaneza bwawe, kwihangana kwawe, n’imbaraga uhishe inyuma y’akanyamuneza kawe, byose ni impano idasanzwe. Uhindura iminsi isanzwe ikaba iminsi y’ibyishimo ku bakwegereye, kandi ukigisha benshi ko ubuzima bushobora kubaho neza iyo bwuzuyemo urukundo n’icyizere. Uri impano Imana yampaye, uri umugisha yantegerejeho. Igihe ntekereza ku buzima bwanjye, nsanga kuba ngufite ari imwe mu mpano zikomeye naherewe. Ubyutsa umutima wanjye amahoro, unyereka ko urukundo nyarwo rushoboka, kandi ko ibyiza bibaho iyo umuntu ahuye n’uwo Imana yamugeneye. Uri umugore mwiza, atari mu isura gusa, ahubwo no mu mutima, mu bitekerezo, no mu bikorwa byawe bya buri munsi. Ubugwaneza bwawe, kwihangana kwawe n’urukundo utanga nta kurobanura bituma numva ndahiriwe, ngashima Imana ku bwo kukumpa. Iyo ndi hafi yawe, numva ndi aho ngomba kuba, kandi n’iyo ndi kure, umutima wanjye ugumana nawe. Ndashimira Imana kuba yaranyemereye kukumenya no kukugira mu buzima bwanjye. Ndifuza ko urukundo rwacu rwakomeza gukura mu byiza, mu bwubahane no mu kuri, kandi ko iminsi yose izaza izuzura amahoro, ibyishimo n’imigisha. Ndahiriwe kuba ngufite, mugore mwiza, kandi nzahora nshimira Imana kuri wowe Uyu munsi nkwifurije amahoro asesuye mu mutima, ibyishimo bitagabanuka, n’inzozi zose wifuriza umutima wawe zibone uko zisohora. Imana ikomeze ikurinde, ikwagure imigisha, iguhe imbaraga zo gukomeza kuba uwo uri we: umugore w’intangarugero, uharanira ineza n’ukuri. Nkwifurije kurama imyaka igihumbi, imyaka yuzuye amahoro, ubuzima bwiza n’ibyishimo bitagira iherezo. Nkwifurije iminsi myinshi izajya igusanga useka, umutima wawe wuje icyizere, n’inzozi zawe zigenda zisohora imwe ku yindi. Imana iguhe kuramba atari mu myaka gusa, ahubwo no mu byiza, mu mahoro no mu rukundo. Nkwifurije ko buri mwaka wongeraho waba umusingi w’ubwenge, w’ineza n’iterambere. Ibyiza byagusange imbere, ibikugoye bigusige inyuma, kandi imigisha ikugereho idatinze. Aho uzajya hose, Imana iguherekeze, ikurinde, ikwagure, kandi ikwuzuze umunezero. Kurama imyaka igihumbi bisobanure kuramba mu byo wifuza, mu byo ukora, no mu byo wubaka. Nkwifurije ubuzima burangwa n’ituze, imbaraga zo guhangana n’ibihe, n’umutima uhorana ishimwe. Imana iguhe byose umutima wawe wifuza, kandi ikomeze iguhundagazeho imigisha itabarika. Amavuko meza N’iyo imyaka yakwiyongera, nkwifurije ko umutima wawe wakomeza kuba muto, wishimira utuntu duto, useka by’ukuri, kandi wiyumvamo agaciro kawe buri munsi. Uzakomeze kuba isoko y’ibyishimo, urumuri rutazima, n’urugero rwiza ku bandi bose. Ugire ibihe byiza  kuri uyu munsi wihariye! Imana ikwuzuze amahoro, ibyishimo n’urukundo rudasaza. Uzakomeze kuba urumuri, isoko y’ineza n’icyizere ku bakwegereye bose. Imigisha iguhorane uyu munsi n’iminsi yose iza. Isabukuru nziza cyane, mugore mwiza. IJAMBO RYA LIZA RENA LUANA K’UMUNSI W’AMAVUKO Maman wanjye nkunda cyane,ndakubwira amavuko meza n’umutima wose w’umwana ukunda Maman we. Warakoze kunshakira ibyiza byose, kunyitaho, kunyigisha urukundo n’ubugwaneza. Iyo ndi kumwe nawe numva ndi mu mahoro, numva ndi mu rugo nyarwo. Maman, uri intwari yanjye. Iyo unsekeye numva nishimye, iyo unganiriye numva nizeye ejo hazaza. Urukundo rwawe rumeze nk’urumuri rumurikira inzira yanjye buri munsi. Ndakwifuriza ibyishimo byinshi, ubuzima bwiza, n’amahoro asesuye mu mutima. Imana iguhe kuramba, igukomeze, iguhe imbaraga zo gukomeza kuturera  neza. Ndagukunda cyane, Maman wanjye. — Umwana wawe: Liza Rena Luana Reka nongere nti : “Umunsi w’amavuko yawe si imyaka wongeraho gusa, ni ibyiza umaze gutanga n’ibikiri imbere yawe.” “Taliki 7 Gashyantare si itariki gusa, ni igice cy’ubuzima cyanditse mu mateka.” “Hari iminsi Imana igenera kuba ikimenyetso; igahindura ubuzima burundu.” “Uri umutima utera amahoro, ugatanga urukundo, ugashyira urumuri aho ugeze hose.” “Amavuko yawe ni urwibutso rw’ineza, urukundo n’icyizere cy’ejo hazaza.” “Uri umugore ufite agaciro, wubakiye ku ndangagaciro zitazima.” “Ubugwaneza bwawe ni impano, kwihangana kwawe ni isomo.” “Uhindura iminsi isanzwe ikaba iminsi y’ibyishimo ku bakwegereye.” “Uri impano Imana yampaye, uri umugisha yantegerejeho.” “Kuba ngufite ni imwe mu mpano zikomeye nashimiye Imana.” “Uri mwiza mu isura, ariko urushaho kuba mwiza mu mutima.” “Iyo ndi hafi yawe numva ndi aho ngomba kuba.” “Urukundo nyarwo rugaragara iyo Imana ihuye n’imigambi y’abantu.” “Taliki 7 Gashyantare izahora yibutsa ko hari iminsi itibagirana.” “Uri umugore w’intangarugero, uharanira ineza n’ukuri.” “Nkwifurije amahoro asesuye, ibyishimo bidashira n’inzozi zisohora.” “Kurama imyaka igihumbi ni ukuramba mu byiza, mu mahoro no mu rukundo.” “Buri mwaka wongeraho ube umusingi w’ubwenge n’iterambere. “Umutima uhorana ishimwe ni wo ubyara ubuzima bwiza.” “Isabukuru yawe ni ishimwe rihoraho ku mpano y’ubuzima Imana yaduhaye.”

The Life and Legacy of Major General Fred Gisa Rwigema: Soldier, Leader, and Liberator Abstract Major General Fred Gisa Rwigema is a seminal figure in Rwanda’s modern political and military history, renowned for his leadership in the Rwandan Patriotic Front (RPF) and his role in initiating the 1990 liberation struggle. This study examines his life and legacy through a mixed approach, combining qualitative historical analysis of documentary sources with a quantitative survey (N = 120) analyzed using means, variance, correlation, and hypothesis testing. The findings indicate that Rwigema’s legacy can be understood through four interrelated dimensions: (1) the formative influence of exile and refugee identity, (2) professional military development and command credibility, (3) ideological leadership in shaping the RPF’s early strategy, and (4) symbolic significance through sacrifice and national memory. Survey results show that respondents consistently perceive him as a disciplined, visionary leader, a key architect of Rwanda’s liberation, and a lasting symbol of national purpose. Strong correlations between leadership, liberation contribution, and national legacy suggest that his reputation is constructed through interconnected narratives, whereby leadership qualities underpin both operational success and enduring historical significance. The study concludes that Rwigema’s legacy continues to shape Rwanda’s historical memory and political discourse, highlighting the importance of leadership, sacrifice, and historical awareness. Future research could enrich understanding of his impact through archival work, oral histories, and comparative studies of liberation leadership in Africa. Keywords: Fred Gisa Rwigema, Rwandan Patriotic Front, liberation struggle, refugee crisis, leadership, Rwanda, military history Introduction Major General Fred Gisa Rwigema remains one of the most prominent figures associated with Rwanda’s liberation history and the political transformation that followed the outbreak of the 1990 civil war. His name is widely linked to the origins of the Rwandan Patriotic Front (RPF) armed struggle, a movement rooted in the long-standing displacement of Rwandans and the political failure to provide durable solutions for refugees (Prunier, 1995; UNHCR, 2000). Rwigema’s leadership is frequently presented as both military and ideological: he symbolized the disciplined professionalism of an organized force while also representing a collective aspiration for return, inclusion, and national dignity (Reyntjens, 1994). The historical conditions that shaped Rwigema’s emergence were complex. Rwanda’s post-independence political environment was characterized by cycles of violence, contested citizenship, and recurring tensions around identity and belonging. These conditions contributed to mass displacement, producing refugee communities whose political aspirations increasingly converged around the demand for return and recognition (Mamdani, 2001; Prunier, 1995). Over time, the absence of effective political settlement mechanisms contributed to the militarization of refugee politics, creating the context in which the RPF emerged (Reyntjens, 1994). This paper explores the life and legacy of Major General Fred Gisa Rwigema as a soldier, leader, and liberator. It seeks to answer three guiding questions: How did exile and regional politics shape Rwigema’s leadership identity? What role did he play in the formation and early direction of the RPF struggle? How has his legacy been preserved and interpreted in Rwanda’s political memory? Literature Review 2.0. Introduction The history of modern Rwanda is closely linked to complex political developments characterized by displacement, contested citizenship, and struggles for national reintegration. Over several decades, the refugee question remained one of the most defining political and humanitarian challenges in the Great Lakes region. Many Rwandans lived outside their homeland due to historical circumstances that produced forced migration and prolonged exile. Fred Gisa RwigemaFred Gisa Rwigema (1957–1990) was a Rwandan military officer and revolutionary leader, recognized as one of the founding commanders of the Rwandan Patriotic Front (RPF). He played a central role in mobilizing Rwandan exiles for the 1990 armed struggle aimed at returning refugees to Rwanda and challenging political exclusion. His leadership and early death in combat made him a symbol of national sacrifice and liberation (Prunier, 1995; Reyntjens, 1994). Rwandan Patriotic Front (RPF)The RPF is a political and military movement founded in 1987 by Rwandan exiles, primarily in Uganda. Its initial objective was to advocate for the return of refugees and promote political reform in Rwanda. The RPF launched the 1990 armed offensive against the Rwandan government, eventually playing a key role in ending the 1994 genocide against the Tutsi and shaping Rwanda’s post-conflict governance (Prunier, 1995; Mamdani, 2001). Liberation StruggleA liberation struggle is an organized effort, often involving both political and military action, to achieve freedom, justice, or self-determination from oppressive or exclusionary regimes. In Rwanda, the 1990 RPF-led struggle sought to restore refugee rights, challenge political marginalization, and address structural inequalities (Reyntjens, 1994; Longman, 2010). Refugee CrisisA refugee crisis occurs when large populations are forcibly displaced due to conflict, persecution, or political instability, often resulting in prolonged exile and humanitarian challenges. Rwanda experienced a prolonged refugee crisis from the late 1950s onward, with hundreds of thousands of citizens living in neighboring countries under conditions of legal, social, and political exclusion (UNHCR, 2000; Mamdani, 2001). LeadershipLeadership is the ability to guide, influence, and inspire individuals or groups toward achieving shared goals. In military and political contexts, leadership includes strategic decision-making, vision, discipline, and the capacity to mobilize people around a cause. Rwigema exemplified leadership that combined military expertise with ideological clarity, earning him recognition as a transformational figure in Rwanda’s liberation movement (Prunier, 1995). RwandaRwanda is a landlocked country in East-Central Africa with a complex ethnic and political history. Post-independence Rwanda experienced recurring social tensions, political exclusion, and periods of violence, culminating in the 1994 genocide against the Tutsi. The country’s history of conflict, exile, and political transformation provides the broader context for understanding Rwigema’s life and the RPF-led liberation struggle (Des Forges, 1999; Reyntjens, 1994). Military HistoryMilitary history is the study of armed conflict, strategy, leadership, and the role of military institutions in shaping political and social outcomes. In Rwanda, military history encompasses the evolution of armed groups, such as the RPF, the strategies of leaders like Rwigema, and the impact of military action on national identity, political reform, and post-conflict reconstruction (Longman, 2010; Prunier, 1995) In this context, liberation movements often emerge as both political and military responses to unresolved

    Today, 1st February 2026, Rwanda proudly commemorates its 32nd National Heroes Day, a moment of national reflection and tribute to the individuals whose extraordinary courage, sacrifice, and dedication laid the foundation of the country’s resilience and progress. This important day provides an opportunity for citizens to remember the heroes who stood for justice, unity, and sovereignty, often at great personal cost. As the nation honors their legacy, National Heroes Day also serves as a reminder of the values that continue to guide Rwanda’s journey toward peace, development, and shared responsibility for the future. To mark this year’s Heroes Day, His Excellency Paul Kagame, together with First Lady Jeannette Kagame, lays a wreath at the National Heroes Mausoleum in Kigali to pay tribute to Rwanda’s heroic sons and daughters. The occasion honors the lives and unwavering patriotism of those who struggled for the nation and were instrumental in restoring peace. Why and When is National Heroes Day? National Heroes Day is an official public holiday observed in Rwanda every year on 1st February by both the public and private sectors. The day is dedicated to honoring individuals who demonstrated exceptional patriotism, courage, and selfless sacrifice in service of the nation and its people. A hero is a person distinguished by their character and behavior, embodying courage, integrity, and love.** They selflessly dedicate themselves to others, protecting people and their country without concern for personal risk or gain. A hero strives for truth and justice, choosing to do good even when doing wrong would be easier or more advantageous. They possess a resilient heart, endure challenges, and show love for others. In short, a hero is someone **who stands firmly by their principles, cares for humanity, and pursues what is good and just at all times**, whether in easy or difficult circumstances. — Dr. Havugimana Alexis Although many countries honor their national heroes, Rwanda’s National Heroes Day is particularly notable for its detailed categorization and emphasis on sacrifice. Rwanda’s recent history of violence and struggle has influenced this unique system of recognition. Heroes are honored under three categories: Imanzi, Imena, and Ingenzi. Imanzi is the highest level of recognition and is reserved for heroes whose contributions involved ultimate sacrifice, exceptional importance, and moral example. This category includes the Unknown Soldier, representing all those who died during the liberation struggle or may die defending the nation in the future. Major General Fred Rwigema, who lost his life on the battlefield shortly after the liberation war began in October 1990, is also honored in this category. Who exactly was Fred Rwigema, the Rwandan military leader? Major General Fred Gisa Rwigema was a Rwandan military leader and one of the founding figures of the Rwandan Patriotic Front (RPF). He is widely remembered as a national hero of Rwanda for his role in the country’s liberation struggle. Fred Rwigema was born in  10 April 1957  in Gitarama, southern Rwanda, which is now Nyamiyaga Sector in Kamonyi District.  Rwanda but grew up in exile in Uganda after his family fled ethnic persecution against Tutsi. As a young man, he joined Yoweri Museveni’s National Resistance Army (NRA) in Uganda and played a major role in the Ugandan Bush War (1981–1986). Because of his military skill and leadership, he rose quickly through the ranks and became one of the youngest generals in Uganda’s army. Despite his success in Uganda, Rwigema remained committed to the cause of Rwandan refugees who were denied the right to return home. In October 1990, he became the leader of the RPF armed struggle, which aimed to secure the right of return for refugees and bring political change to Rwanda. On 1 October 1990, the RPF launched its armed liberation struggle. Fred Rwigema was killed on the frontline the very next day, on 2 October 1990, at the beginning of the war. His death was a major blow to the movement, but the struggle continued under new leadership. In recognition of his supreme sacrifice and national importance, Major General Fred Rwigema is honored in Rwanda’s highest hero category, Imanzi, alongside the Unknown Soldier. Today, he is remembered as a symbol of courage, patriotism, and dedication to Rwanda’s liberation IMANZI HEROES – Major General Fred Gisa Rwigema and unknown soldiers Imanzi heroes are Rwanda’s ultimate symbols of sacrifice and service, inspiring generations to come! Imanzi heroes are the highest category of national heroes, honored for their supreme sacrifice, exceptional contributions, and exemplary service to the nation.Supreme Heroism: Achievements of great importance to Rwanda• Ultimate Sacrifice: Many gave their lives for the country• Exemplary Conduct: Role models in patriotism, courage, and dedication• The Unknown Soldier – Represents all who died defending Rwanda• Major General Fred Rwigema – Killed on the frontline after the liberation war began in October 1990 Father’s Gisa: Anastasie (Anastasi) KimonyoMother’s Gisa: Gatarina (Gatarina Mukandilima)Fred and his family fled Rwanda during the 1959 upheavals and lived in exile in Uganda. Wife’s Gisa: Jeannette (Janet) Urujeni Rwigema (also sometimes called Jeannette Birasa)Married on 20 June 1987 Children:• Eric Gisa (Junior) Rwigema• Teta Gisa RwigemaBorn before Fred’s death in 1990 The Imena category Heroes Imena heroes are celebrated for their outstanding service and acts of sacrifice that shaped Rwanda’s history. The Imena Category in Rwanda refers to the second level of national heroes, recognized for their extraordinary contributions, sacrifice, and exemplary service to the nation. Extraordinary Acts: They are honored for actions that had a significant impact on Rwanda. Sacrifice: Their efforts often involved personal risk or loss. Exemplary Conduct: They serve as role models for patriotism, courage, and dedication. The Imena category recognizes individuals who made extraordinary contributions to Rwanda through acts of sacrifice and leadership. These include King Mutara III Rudahigwa, Michel Rwagasana, and Agathe Uwilingiyimana, Felicite Niyitegeka and the Nyange Secondary School students.  The Ingenzi category is reserved for living heroes who are recognized for their innovative ideas or remarkable achievements. Unlike other categories, their identities remain confidential. National Heroes Day is observed through discussions and educational programs in villages and

1. Introduction 1.1 Background of the Study January 1st is globally recognized as the beginning of the New Year under the Gregorian calendar. Across societies, it is marked by celebrations, reflections, resolutions, and symbolic transitions. Despite its universal observance, January 1st has no inherent astronomical or natural significance that designates it as the start of a year. Instead, its importance emerges from historical decisions, institutional authority, and collective acceptance. This study situates January 1st within the framework of social construction, arguing that time is not only measured but socially produced. Calendars function as cultural tools that structure social life, shape identity, and legitimize change. Understanding January 1st as a social construct allows for deeper insight into how societies organize time, reinforce shared meanings, and sustain collective renewal. 1.2 Problem Statement Although January 1st is widely celebrated as New Year’s Day, it is often perceived as a natural and inevitable temporal boundary rather than a socially constructed phenomenon. This perception obscures the historical, cultural, and political processes that led to its global recognition. The lack of critical examination of January 1st as a social construct limits scholarly understanding of how time shapes identity, social cohesion, and collective behavior. 1.3 Objectives of the Study General Objective:To analyze January 1st as a socially constructed temporal marker and examine its influence on time perception, collective identity, and processes of renewal. Specific Objectives: 1.4 Research Questions ·  How did January 1st become established as New Year’s Day, and how does it compare with alternative New Year celebrations across cultures? ·  In what ways does January 1st function symbolically and ritually to construct collective identity and social cohesion? ·  How does January 1st act as a temporal landmark in facilitating individual and collective renewal? 1.5 Significance of the Study This study contributes to sociology, anthropology, and cultural studies by highlighting time as a socially constructed phenomenon. It provides insight for scholars, educators, and policymakers on how symbolic dates influence social behavior, governance, and identity formation. The study also promotes cultural awareness by recognizing the plurality of temporal systems across societies. 2. Literature Review 2.1 The Social Construction of Time Émile Durkheim (1912) argued that categories of time originate from collective life rather than individual perception. Zerubavel (1981) demonstrated that calendars structure social rhythms and institutional schedules, establishing the social dimension of time. Social construction theory (Berger & Luckmann, 1966) further explains how repeated practices transform human agreements into perceived reality. January 1st exemplifies this phenomenon: an administratively defined date becomes deeply meaningful through repetition, education, governance, and ritualization. 2.2 Historical and Institutional Foundations January 1st did not always mark the start of the year. The Roman calendar originally began in March, aligning with agricultural and military cycles. Political and administrative needs, including the election of Roman consuls, shifted the start to January. Julius Caesar’s Julian calendar and the later Gregorian reform institutionalized January 1st as the New Year in Europe. Through colonial expansion, religious authority, and global governance systems, this date gained worldwide recognition. 2.3 Rituals, Symbols, and Identity Anthropologists such as Van Gennep and Turner describe rituals as mechanisms for managing transitions. New Year celebrations function as collective rites of passage, marking the separation from the old year and entry into the new. Symbolic practices—fireworks, countdowns, resolutions, communal gatherings—reinforce collective identity, social cohesion, and shared temporal meaning. 2.4 Renewal and Temporal Landmarks Behavioral science research identifies temporal landmarks as psychologically powerful triggers for reflection and goal-setting. January 1st motivates moral and behavioral renewal, providing a socially sanctioned opportunity for personal and collective transformation. This function transcends cultural boundaries, although expressions vary. 2.5 Cross-Cultural Perspectives Not all societies celebrate the New Year on January 1st. Lunar, agricultural, and religious calendars define alternative dates, such as the Chinese New Year, Rosh Hashanah, or Nowruz. These variations underscore that January 1st is culturally contingent, yet globally dominant due to historical institutionalization. 3. Research Methodology 3.1 Research Design The study adopts a qualitative interpretive design grounded in social constructionism, supplemented by quantitative indicators from media, survey-based literature, and comparative cultural studies. 3.2 Data Sources 3.3 Data Collection Methods Data were collected through systematic literature review, document analysis, and secondary quantitative synthesis of survey and media frequency data. 3.4 Data Analysis Techniques 3.5 Ethical Considerations All data sources were publicly accessible; cultural practices were treated respectfully, and interpretation avoided normative judgment. 4. Discussion and Findings 4.1 Descriptive Analysis 4.2 Correlation Findings 4.3 Cross-Cultural Comparison Alternative New Year celebrations show comparable mean scores for renewal, but lower global simultaneity and institutional authority, emphasizing January 1st’s unique combination of ritual, institutional, and symbolic power. 4.4 Interpretation The findings confirm that January 1st is a social construct: 5. Conclusion and Recommendations 5.1 Conclusion January 1st is far more than a date on a calendar. It is a socially constructed temporal marker that organizes time, reinforces collective identity, and facilitates both individual and societal renewal. Its authority arises not from nature but from historical institutionalization, symbolic practices, and global consensus. 5.2 Recommendations Dr. Havugimana Alexis‘ Quotes References  

✍️ 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