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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

Ikiganiro Hagati y’umwana na Se   Papa(Atashe avuye mukazi)  : Mu iriwe neza Umwana : Mwiriwe neza Papa. Papa : Amakuru yanyu? Umwana : Ni meza Gake Papa : Kubera iki ari gake mwana wanjye Umwana : Banza wicare uruhuke Murugo iwawe Dadi Papa : Murakoze mwana wanjye Nyuma y’iminota 10 abari murugo bose bamaze gusuhuza Umwana : Dadi ni meza Gake , kuko uyu munsi abana badusuye bakoze amabara Papa : Amabara ? Umwana : Yego Papa : Ameze ate ? Umwana : Buriye kumadirisha , bihisha mutubati bamena ibirahuri ,bamena ibiryo mbese bakoze amabara gusa. Papa : Barihe? Umwana : Bagiye Papa : Tuzabashaka tubaganirize ni bibi gukubagana Umwana : Yego Dadi Nyuma y’Ikiganiro nibajije amabara ni iki ?  Umwana w’imyaka 5 yamenye ute amabara? Mumuco nyarwanda avugwa he ? ni ihurizo kumenya uko yabimenye kdi yarabyumvise kdi arabikoresha rwose. “Amabara” ni ijambo ry’Ikinyarwanda rifite ibisobanuro bitandukanye, bitewe n’aho rikoreshejwe. Ariko kinyarwanda cyacu, mu migani, ubuvanganzo, cyangwa imyitwarire y’abantu, “amabara” akunze gusobanura:Ibikorwa bibi, biteye isoni, cyangwa biteye igisebo umuntu yakoze.Ijambo amabara rigomba gutandukanywa na “amabara” rishobora gukoreshwa mu yandi masobanuro nko kuvuga “colors” (amabara y’imyenda, amarangi…) ariko mu buryo bw’inyito y’umuco n’ubuvanganzo, tuba tuvuga ibikorwa biteye isoni. Amabara ashobora gusobanurwa muburyo butandukanye :  1.Amabara nk’ibikorwa biteye isoni: Aha amabara asobanura ibintu umuntu yakoze cyangwa yavuze bigayitse mu muryango, mu muco cyangwa mu muryango mugari. Urugero: “Amabara yakoze mu bukwe ntiyazibagirana.” – Bisobanura ko ibyo yakoze muri ubwo bukwe biteye isoni kandi abantu bazabyibuka igihe kirekire. 2.Amabara nk’igisebo cy’ahahise: Iyo umuntu yakoze ibyamutesheje icyubahiro, ibyo bikorwa byitwa amabara. Urugero: “Ntazongera gukora amabara nk’ayo.” 3.Mu migani n’ubusizi Ijambo “amabara” rikoreshwa nk’ikimenyetso cy’icyasha ku izina ry’umuntu, cyangwa ku buzima bwe. IGISIGO-AMABARA– Igisigo cya Dr. Havugimana Alexis Amabara arasesera nk’umwotsi,Agasanga ba nyirayo aho bihishe hose.N’iyo wakwambikwa isura y’abera,Imitima yabonye amabara izagutungira agatoki. .Hari amabara y’uburiganya,Hari ay’ubugambanyi n’ubwishongozi.Hari ayanditse mu maraso y’inzirakarengane,Aba ni yo isi izirikana, ntisibanganya n’igihe. Amabara ntaba mu myambaro,Ntaba ku mubiri ngo uyaterere amavuta.Aba mu mitima, mu mateka yihishe,Aba mu magambo abantu bibuka baruca bakarumira. Amabara si igitaramo cy’ikinyoma,Ni itangazo ry’ukuri ryagiye rihishwe.Buri jambo ry’ayo mabarwa ni inkoni ku ndangagaciro,Buri gikorwa ni ishyano ku nzira z’ineza. Amabara ni inkovu z’ibihe,Asiga igisebo mu ndangagaciro.Uwayakoze ntasinzira neza,Kuko umutima umuhora mu ruhu rw’amarira Wakoze amabara, ntiyabisobanura,Yahisemo gusebya aho kwisobanura.Inshuti zaramuhetse zimukura mu myotsi,Zisangamo igihu n’ubugabo bubuyemo ipfunwe. Waba umwami cyangwa umushumba,Amabara ntamenya ibikomerezwa.Azajya akurikira nk’igicucu,Kugeza igihe wihana by’ukuri, ntibibe ibisingizo by’akarimi. Ese uwakoze amabara arababarirwa?Yego, iyo yemeye ukuri.Iyo yihana atikuraho,Agiha agaciro abo yababaje, ntabasuzugura. Amabara arakorwa, ariko ntiyibagirana,Aravuga kurusha amagambo,Akarusha n’impaka ubushobozi bwo kwibutsa.Ni yo mpamvu twavuga, tukirinda, tugatekereza:Ese amabara yacu tuzayasiga ku ki?Ku rukundo, ku mahoro, cyangwa ku cyasha cy’iteka? Haranira kuba umusemburo mwiza Haranira kuba bandebereho Haranira kuba ngeso nziza Haranira kuba  intwaramuheto Haranira kuba icyamo Ibihe byiza Ndabakunda Dore Imwe mu migani migufi yerekeranye n’amabara (Dr.Havugimana Alexis ) “Amabara arakorwa, ariko ntiy” “Amabara y’uyu munsi, ni igisebo cy’ahazaza.” “Uwakoze amabara ntiyisobanura, ahubwo arasobanya.” “Amabara ntasibanganywa n’amavuta.asibanganwa n’iminsi ”“Inyuma y’isezerano habamo amabara amenwa na ba nyirayo” “Ukoze amabara ku manywa, ijoro rigera ageraniwe’’. “Amabara y’inkuba atuma imvura idatera,naho amakuru y’ibara araza Rubunda.’’ “Wikwambara amabara ngo wigire igihangange,ibara ni ubugwari’’ “Amabaraatagaragara  arakomeretsa, n’ubwo ataboneka ku mubiri.” “Uwakoze amabara si ko atakigira icyizeresi uko ataba intwari, ni uko atakirangwa n’isuku y’umutima.” ‘’Amabara atazwi ni ubugwari bwo mumutima’’ ’’Amabara mbarankuru ni urugendo rw’ishavu’’ Tubeho twirinda amabara Ibihe byiza

LIFE = DESTINY + FATE This page  explores life as the sum of destiny and fate, two intertwined yet distinct forces.   The specific objective of this part are :To investigate the relationship between fate and destiny in experiences daily life,To examine examining philosophical, spiritual, and cultural views And To evaluate personal decision-making in light of the boundaries set by fate and destined purpose.  Life is the sum of what must happen and what you’re meant to become. “Life is shaped by uncontrollable events and a deeper purpose. “Life follows a path woven from fate’s hand and destiny’s call. “Your journey is guided by both inevitable twists and destined truths. “Life unfolds through a blend of fate’s design and destiny’s direction.” “What happens to you and what you’re meant to fulfill create the story of life. Together, they form a formula suggesting that life is not purely accidental, but a fusion of what is meant to be and what must be endured. This philosophical perspective invites reflection on how much of life is written in advance versus how much is shaped by innate purpose. The phrase “Predetermined Pathway of Life” encapsulates this dual influence—highlighting both the limitations and directions imposed on human existence.Your life is entirely determined by fate and  you have complete control over your destiny. Believers in romantic destiny tend to give crucial weight to the early stage of a relation. Early indicators of compatibility (or incompatibility) determine whether a relationship is perceived as successful or not.Destiny represents the purposeful journey or potential one is meant to fulfill, shaped by talents, dreams, and deeper meaning. Fate, on the other hand, symbolizes the unavoidable circumstances and external events that life presents without personal control. Your personal lay theories shape the way you interpret and judge the world that surrounds you. That being said: You’re mostly unaware of them. These inner beliefs are quite stable. – And yet, they vary substantially between us.You had no control over getting born or what your parents were like, or what childhood diseases you suffered. If a meteorite fell out of the sky and smacked you on the head or missed you while you were buying a winning lottery ticket, that would also be something beyond your control. So fate determines everything.Ah, but destiny is where you end up and is decided by how well you deal with everything fate gives you to work with.Or is it really(?) because in the end we all have the same destiny, and that is to die.But nevermind about dying, because what really matters isn’t getting born or dying.What matters are the times in between those events. Introduction The ultimate planner to radically transform your life: · Enhance your productivity · Identify your strengths and weaknesses · Organise your life & mind · Daily motivation towards your goals · Get to know yourself with reflection prompts · Identify areas of yourself and your life that need to change · Determine the steps needed to achieve your goals · and ultimately…help you GET SH*T DONE. Objectives: 1. To investigate the relationship between fate and destiny in experiences daily life. 2. To examine  philosophical, spiritual, and cultural views 3. To evaluate personal decision-making in light of the boundaries set by fate and destined purpose.  Scope of study:In this paper  the scope wa in  the philosophical and experiential dimensions of destiny and fate in human life. one Greek and one Shakespeare’s tragedy ie, Sophocles’ Oedipus Rex and Shakespeare’s Macbeth are referred to make understand the reader about this topic. Literature Review : Destiny is what’s meant to be, what’s written in the stars, your inescapable fate. You might think it’s your destiny to own a dog, but your sad goldfish survival rate should tell you that happy pets probably aren’t in your future. The theory of “destiny” is an important part of Zhuangzi’s thought, which constitutes the focus of academic analysis and research. There are more than 80 raw materials related to the word “destiny” in Zhuangzi. Analysising of these more than 80 raw materials, focused on the dimension of philosophical usage, “destiny” has the basic meanings of “destiny as encountering”, “destiny as heaven” and “destiny as disposition”. The destiny of Zhuangzi is characterized by inevitability, contingency and naturalness. The so-called inevitability of “destiny” refers to its helplessness and necessity. However, from the point of view of the “destiny” itself, it is completely accidental. Inevitability and contingency are unified in naturalness. Zhuangzi’s theory of “destiny” starts from the predicament of life, but it can also be extended to include the existence and content of any things that falls above the human body. In short, in Zhuangzi, “destiny” is generalized, and it can include all the encounters of a person, no matter what characteristic it maybe is. what are the behaviors that define character? 1. Prudence Don’t make reckless choices. Use good judgement. Analyze, compare, calculate & project.Accurate critical thinking (what’s true, what’s false, what’s relevant).Open-minded. Flexible. Lack of prejudice or bias.Keep things in perspective – don’t make mountains out of molehills. 2. Justice Don’t advantage yourself, your family or friends at the expense of others.Seek first to understand before seeking to be understood.  See the other person’s viewpoint.The “something for nothing” attitude is wrong. 3. Fortitude Moral courage. Do the hard thing. Have the hard conversation, in a diffident manner.Face your harsh realities. Encounter adversity or bear pain with a pleasant disposition.Gallantry in life’s struggles. To Dare. “There is safety in valor.” – EmersonLife shrinks or expands in proportion to one’s courage. – Anais Nin 4. Temperance Appetites and passions in balance. No vices.  Self-control in communication as well as actions. Self-discipline.Rule your emotions. Don’t raise voice and display anger. Stay detached from other’s disharmony. Poise.Self-denial. Thrift. Save some percent of every paycheck. “Utter valiant ‘no’s’ instead of ruinous ‘yes’s’.” – EmersonThe personality traits which produce our strengths can become our weaknesses, if not kept in balance (all things in moderation). Vigilantly strive to uncover, examine, admit and battle your shortcomings, in the ongoing struggle to improve how you behave. “I don’t excuse my failings, I confront them.” 5. Ambition Dreams. Worthwhile goals. The “Will” to improve yourself, your organization & or society.Strong desire. Devotion to a great cause. Drive

Marking System is a type of  approach to evaluating student performance, which  involves assigning scores or grades to different aspects of a student’s work, such as essays, projects, or tests, to gauge their understanding and mastery of the subject matter. The marking system is one of the most traditional forms of student assessment. It involves assigning numerical or descriptive scores to specific components of a student’s work. For example, in a written exam, each question may be worth a specific number of marks, and the student’s responses are scored based on their accuracy, clarity, and depth of understanding. These marks are then added together to give a total score, which reflects the student’s performance on the entire assessment. “Effective marking is an essential part of the education process. At its heart, it is an interaction between teacher and pupil: a way of acknowledging pupils’ work, checking the outcomes and making decisions about what teachers and pupils need to do next, with the primary aim of driving pupil progress. This can often be achieved without extensive written dialogue or comments.” The system of assigning marks often comes under scrutiny for its fairness, accuracy, and ability to truly reflect student learning Qualifications currently available in all countries  include examples of both mark-based and grade-based approaches to assessment. Mark-based approaches require assessors to assign numerical marks to candidates’ work, assisted by a mark scheme. Grade-based approaches avoid marks altogether, and require assessors to assign grades by evaluating candidates’ work against grading criteria. These are statements that set out the knowledge or skills that must be demonstrated to gain a particular grade (e.g., “Deliver sports/activity sessions using effective communication” in a Sports qualification) Drawbacks of the marking system Subjectivity: Marking can be highly subjective, as teachers may interpret a student’s work differently depending on their personal biases or expectations. Even though there may be rubrics in place, a degree of subjectivity often remains. Measurement errors: Because marking typically involves assessing individual components separately, errors in judgment or inconsistency in marking can occur, leading to unfair scores. Lack of context: Marking systems tend to focus on specific tasks or assignments, without providing a broader picture of a student’s overall progress. As a result, students may not receive a clear understanding of how their learning is developing over time. The main parts of Marking system in Education  : 1.Setting up the main Learning Objectives  and Outcomes :Clear goals or what the students are expected to learn or achieve. 2.Designing the Assessment Tool :Creating tests, exams, assignments, or practical tasks that measure the learning objectives. 3. Preparing the Marking Scheme / Rubric :A guideline or framework that defines how marks will be allocated (per question or criteria).Ensures consistency and fairness. 4. Administering the Assessment Giving the students the actual test or assignment under exam conditions. 5.Marking the Scripts / Work Reviewing student answers and awarding scores according to the marking scheme. 6. Recording the Marks :Writing down or entering the awarded scores into a record system (e.g., gradebook or database). 7. Moderation / Verification (optional but important) A second check to ensure fairness, accuracy, and no bias in marking. 8. Converting Marks into Grades :Applying a grading scale to convert raw marks into grades (e.g., A, B, C or Distinction, Pass, etc.) 9. Analyzing Performance : Checking patterns in student results, class averages, pass rates, etc. 10. Providing Feedback : Informing students about their performance, mistakes, and areas of improvement. 11. Reporting the Results :Sharing final results with students, parents, or educational authorities (through report cards or transcripts). 12. Archiving Results and Documentation :Safely storing all marks and grades for future reference, official use, or audits and documents others system. Types of Marking Systems In education ,Common types  include letter grades (A, B, C, etc.), numerical grades (e.g., percentages), pass/fail, and standards-based grading where achievement is assessed against specific learning objectives. Other systems include narrative reports, norm-referenced grading (comparing students to each other), and mastery grading (assessing if a specific level of knowledge has been reached),These refer to how students’ work is assessed and scored: 1. Numerical Marking System :Marks are given as numbers out of a total score. Example: 78/100 or 15/20. 2. Percentage Marking System Scores are converted to percentages. Example: 80% = 80 marks out of 100. 3. Letter Grade System Marks are grouped into grade ranges. Example:A = 80–100 ,B = 70–79 ,C = 60–69, D = 50–59,F = below 50 4. Grade Point Average (GPA) System Used mostly in higher education,Converts grades into points, then averages them. Example:A = 4.0, B = 3.0, etc. 5. Rubric-Based Marking Marks are based on specific criteria (e.g., grammar, content, creativity).Each part is scored separately and summed. 6. Descriptive Marking :Teachers or Lecturer  provide written comments instead of numbers or grades. Example: “Excellent understanding of the topic.” 7. Competency-Based or Mastery Marking Focuses on whether a student has achieved specific skills. Example: “Achieved” or “Not Yet Achieved”. Types of Reporting Systems These refer to how the results are communicated to students, parents, or institutions: 1. Report Cards Traditional way to report term/semester results, Includes marks, grades, teacher comments, and attendance. 2. Transcript Reporting ;Official summary of student performance over a period (e.g., full academic year or program).Used for graduation or higher education applications. 3. Narrative Reports ; Detailed written descriptions of a student’s performance, behavior, and progress.Common in lower primary or special education. 4. Portfolio Reporting ;A collection of student work over time, showing growth and achievements.Used in project-based learning or continuous assessment. 5. Online or Digital Reporting ;Results shared through school management systems, emails, or apps.Fast, accessible, and may include graphs or visuals. 6. Parent-Teacher Conferences ;In-person or virtual meetings where teachers discuss student progress directly with parents. Guidelines for Developing a Multiple Marking and Reporting System    1. Should be guided by the functions to be served  2. Should be developed cooperatively by parents, students, and school personnel  3. Should be based on a clear statement of educational objectives  4. Should be based on adequate assessment  5. Should be detailed enough to be diagnostic and yet compact enough to be practical  6. Should provide for parent-teacher conferences    Who makes the decision about what an “A” is? Who makes the decision about what an

Dear  colleagues , friends and Partners, Let us start  why we should be married and highlight some main points. In the past, marriage was often seen as a necessity for establishing a family and ensuring the financial security of both the husband and the wife. In many cultures, marriage was also a way for individuals to gain social status and fulfill religious or cultural obligations. What about today?Marriage is a personal choice, not a requirement—and whether it’s right for you depends on your values, goals, and relationship. Marriage, also called matrimony or wedlock, is a culturally and often legally recognised union between people called spouses. It establishes rights and obligations between them, as well as between them and their children (if any), and between them and their in-laws. It is nearly a cultural universal, but the definition of marriage varies between cultures and religions, and over time. Typically, it is an institution in which interpersonal relationships, usually sexual, are acknowledged or sanctioned. In some cultures, marriage is recommended or considered to be compulsory before pursuing sexual activity. A marriage ceremony is called a wedding, while a private marriage is sometimes called an elopement. in recent years, there has been a decline in marriage rates in many parts of the world. This decline has been attributed to a variety of factors, including changes in social attitudes, increased access to education and opportunities for women, and economic factors. A young man at a marriage conference where Erin and I were speaking once asked me, “Why get married? I love my girlfriend and I’m committed to her. I do all of the things that you’re encouraging us to do to have a strong and healthy relationship. Why do we need a couple of expensive rings and a piece of paper to prove our love?” It’s a good question. And to answer it, we need to start with the apostle Paul. When Paul wrote to the Ephesians, he had a lot to say about marriage. “ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ This mystery is profound,” he wrote in Ephesians 5:31-32.  And he’s right. The commitment we make when we enter into a marriage — when we become “one flesh”— is indeed profound and mysterious.  Why Marry? There are many different reasons why people choose to marry. Some common reasons include the following: Love: For many people, the primary reason for marrying is love. They have fallen in love with someone and want to spend the rest of their lives with that person. Companionship and security: Marriage can provide a sense of companionship and support. When two people marry, they become a team and can support each other through life’s ups and downs. Thus, marriage can provide a sense of security, both emotional and financial. It can offer stability and a sense of belonging. Children: Many people choose to marry because they want to have children and raise a family. Marriage can provide a stable environment for raising children. Social norms: In many cultures, marriage is seen as a societal norm and a way to establish oneself as an adult. Some people may marry for this reason, even if they are not in love with their partner. Religion: For some people, marriage is an important religious rite and a way to fulfill their spiritual beliefs.Marriage is a personal and social commitment. While not everyone must get married, here are some reasons why many people choose to: 1. Emotional and Social Partnership ;Marriage offers companionship, support, and love.It provides someone to share life’s joys and struggles with. 2. Legal and Financial Benefits ;Married couples often get tax breaks, inheritance rights, medical decision rights, and easier access to joint property or health insurance. 3. Family Foundation :Marriage provides a stable environment to raise children, with shared responsibilities and legal protections.Many societies and cultures value marriage as the ideal foundation for family life. 4.Commitment and Growth :Marriage can be a space for personal growth, learning forgiveness, patience, and teamwork. It signifies a long-term commitment, which can build trust and security. 5. Cultural or Religious Importance :In many traditions, marriage is a spiritual or cultural milestone.Some faiths consider marriage a sacred covenant or duty: A wedding ceremony is not required to be legally married (in most places), but it can be meaningful for several reasons:  Reasons It Can Be Important: Public Commitment :A wedding lets you declare your love and vows in front of family and friends.It strengthens the social bond around your relationship. Cultural/Religious Identity:For many, weddings reflect tradition, faith, and identity.Families often feel included and honored through the ceremony. Memory and Symbolism :Weddings create lasting memories. The ceremony is symbolic—a moment that marks a new beginning. Celebration of Love :Love is worth celebrating! A wedding lets you share joy with your loved ones. Why Not Marry? While marriage can be a wonderful and fulfilling experience for many people, it is not right for everyone.A certain fear begins to rise within the mind, a fear of being alone, of never finding their “soul mate.” With this anxiety, fear, insecurity, they begin an almost desperate search for someone, and when a person comes along, who shows interest in them, even if not possessing the qualities they know are necessary, (like a common faith), they compromise because they don’t want to end up the “old maid.” There are several reasons why marriage might not be a good idea for some individuals: Personal freedom: Marriage requires a significant commitment of time, energy, and resources. It can also involve giving up some personal freedom and autonomy. For some people, the sacrifices required by marriage may outweigh the benefits. Compatibility: For a marriage to be successful, it is important for the two individuals to be compatible. If two people have very different values, goals, or interests, it can be difficult for them to build a strong and lasting relationship. Relationship problems: Every relationship has its challenges, and marriage is no exception. If a couple is already having problems in their relationship, such as communication issues or trust issues, getting married may not solve those problems and could even make them worse. Societal expectations: In some cases, individuals

COMMEMORATION OF THE 1994 GENOCIDE AGAINST THE TUTSI AT UTAB-THE UNIVERSITY OF TECHNOLOGY AND ARTS OF BYUMBA- ON 14th  JUNE 2025 -STUDENTS AND STAFF The 31st commemoration of the 1994 Genocide Against the Tutsi in Rwanda -UTAB Gicumbi  – Saturday , June 14, 2025 – The University of Technology and Arts of BYUMBA-UTAB  held a joint commemoration to honor all The Tutsi who were killed during  the Genocide against the Tutsi in 1994.A group of IMENAGITERO students created the below theatre ,video and songs  to honor the memory of the more than one million lives lost during the 100 tragic days and to recommit to our obligation to always unite against hate. KWIBUKA means “to remember” in Kinyarwanda and the 7th of April marks the beginning of the genocide perpetrated against members of the Tutsi by the Hutu extremist-led government. Within just over 100 days, as many as 1 million Tutsi were systematically murdered.   District staff ,Invited visitors , UTAB students and staff also gathered together in person to commemorate Kwibuka 31 through a solemn night vigil, a Walk to Remember, testimonies from survivors, and a panel discussion on the role of younger generations in preserving the memory of 1994 and fighting against genocide denial and ideology. We offer a heartfelt thank you to the all team participation -led Peace and Love Purpose of this events at UTAB To honor and remember the victims of the 1994 Genocide against the Tutsi. To educate the university community and others stockholders of university on the history and impact of the genocide. To promote unity, reconciliation, and the fight against genocide ideology among youth. To reflect on the role of education in rebuilding Rwanda. TWIBUKE TWIYUBAKA The Importance of Commemoration The commemoration of the 1994 Genocide against the Tutsi in Rwanda is an essential national and international act of remembrance. It is a moment to remember the mothers, fathers, children, and entire families that were wiped out simply because they were Tutsi. why this commemoration is important: Honoring the Victims -It is a time to remember and pay tribute to over one million innocent lives lost.Names, stories, and dignity of victims are preserved through remembrance. Fighting Genocide Denial and Ideology-It serves as a powerful tool against denial, revisionism, and hate speech.Commemoration keeps the truth alive and educates future generations. Promoting National Unity and Reconciliation-It reminds Rwandans of the importance of unity, forgiveness, and living together peacefully.Creates a platform to reflect on how far the country has come and the efforts toward reconciliation. Educating the Youth-Helps young people, especially those born after 1994, to understand the history and learn lessons that prevent future violence.Empowers them to become peacebuilders and responsible citizens. Supporting Survivors-Shows solidarity and compassion to genocide survivors.Helps in healing psychological wounds and promotes mental well-being. Strengthening “Never Again”-Reinforces the national and global commitment that genocide should never happen again, anywhere.Encourages vigilance and action against injustice, discrimination, and divisionism. Building a Resilient Nation-Remembrance inspires strength, courage, and hope.It is a moment to appreciate Rwanda’s reconstruction, progress, and resilience. Program of Activities  9H30-10H15 : VISIT OF  GENOCIDE MEMORIAL SITE -MUKERI ‘’THE WALK TO REMEMBER’’  10H15-10H20 : AGENDA PUBLICATION  10H20-10H21:   MOMENT OF SILENCE -1MIN REMEMBERING            10H21-10H25:  PRAY BY LEGAL REPRESENTATIVE 10H25-10H35 :  WELCOME REMARKS BY THE VICE CHANCELLOR 10H35-10H45: ARTIST 10H45-11H20: MINUBUMWE SPEAKER 11H20-11H25: FAMILY IMENAGITERO UTAB 11H25-11H40: SURVIVOR TESTIMONY 11H40-11H50 :ARTIST 11H50-12H05: IMENAGITERO MESSAGE 12H05-12H10:LIGHTING THE FLAME OF REMEMBRANCE(  URUMURI RW’ICYIZERE) 12H10-12H20: GUEST IBUKA 12H20-12H25: ARTIST 12H25-12H35: GUEST SPEECH   CLOSING REMARKS THEME : TWIBUKE TWIYUBAKA Never Again Rwanda ,