You Just Viewed A Scene From The Film Hotel Rwanda

You Just Viewed A Scene From the Film Hotel Rwanda Starring Don Chea

You just viewed a scene from the film "Hotel Rwanda" starring Don Cheadle. This film is an account of the genocide that took place in Rwanda in 1994. For hundreds of years, the two major tribes of Rwanda were the Hutu and the Tutsi. They lived together with no animosity between them. When Belgium colonized Rwanda, they gave preferential treatment to the Tutsi because they (the Belgiums) thought the Tutsi to be "superior" due to their taller stature, lighter skin, and pointier noses.

This caused a divide between individuals of Hutu and Tutsi descent even after the era of colonization ended. As new generations were born, they no longer blamed the Belgians; instead, they blamed the Tutsi themselves because the Tutsi growing up in this divided culture began to see themselves as different from the Hutu. In this particular scene, a hotel manager (who is Hutu) named Paul is buying supplies from a distributor and fellow Hutu. Paul is hiding Tutsi friends and neighbors in his hotel, and news spreads that Paul is a Tutsi (Hutu's also refer to them as cockroaches), which leads to accusations of sympathizing with Tutsi.

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The scene from "Hotel Rwanda" encapsulates the profound ethnic divisions and power dynamics that culminated in one of the most devastating genocides of the 20th century. At its core, the film and the scene depict the themes of dominance and subordination between the Hutu and Tutsi groups, shaped significantly by historical and colonial influences. Understanding these concepts illuminates how discrimination and societal perceptions were manipulated and entrenched, further fueling violence and hatred.

Dominance and subordination between groups refer to the social hierarchies where one group exerts power over another, often justified through cultural, political, or institutional means. In the case of Rwanda, colonial powers such as Belgium institutionalized these hierarchies by favoring the Tutsi over the Hutu. They portrayed the Tutsi as inherently superior based on physical features—taller stature, lighter skin, and pointed noses—perpetuating stereotypical ideas of racial and ethnic superiority. These prejudiced classifications formalized into institutional policies that privileged Tutsi in education, government, and administration, which fostered a stratified society.

The colonial discrimination transformed the perceived cultural statuses of the groups. It instigated a narrative that Tutsi were inherently better or more noble, while Hutu were inferior or lesser. Such perceptions created a social hierarchy, with the Tutsi holding dominance and the Hutu relegated to subordinate roles. After independence, these inherited prejudices persisted and intensified, as the societal structure was deeply embedded in cultural identity. The Hutu majority, feeling historically marginalized but also influenced by the colonial legacy, began to see the Tutsi as a threat to their societal position, culminating in the violent mass killings of 1994.

The cycle of dominance and subordination is evident in the scene where the Hutu hotel manager, Paul, risks his life to hide Tutsi friends—a stark contrast to the societal perception of Tutsi as enemies or 'cockroaches.' This act of defiance highlights the human resistance to oppressive hierarchies. The spread of rumors that Paul is a Tutsi or sympathizes with them exemplifies the dangerous impact of dehumanizing stereotypes, which perpetuate discrimination and justify violence.

Discrimination by colonial powers significantly shaped the cultural perceptions of Hutu and Tutsi by entrenching racialized stereotypes and fostering social divisions. These perceptions persisted long after colonial rule ended, becoming embedded molecularly within societal narratives. The narrative of Tutsi as superior created a foundation for systemic inequality, which was exploited during the genocide, where these fabricated hierarchies justified mass atrocities.

The genocide underscores how deeply ingrained stereotypes and hierarchical perceptions can foster an environment where violence becomes acceptable or even sanctioned. Colonial policies created a legacy of division, which radicals and political leaders manipulated to incite hatred and justify violence. Conversely, acts of kindness and resistance, like those of Paul, embody the human potential to challenge these constructed hierarchies and uphold shared humanity beyond ethnic divisions.

The Rwanda case study exemplifies the dangerous consequences of sustained dominance and subordination rooted in colonial manipulation and societal prejudice. Addressing such issues requires critical awareness of historical legacies, efforts to promote intercultural understanding, and policies aimed at dismantling stereotypical narratives. Learning from Rwanda emphasizes the importance of fostering equality and resisting societal structures that perpetuate discrimination and violence.

References

• Reid, A. (2014). The History of Rwanda: From Pre-Colonialism to Post-Genocide. Routledge.
• Power, S. (2002). A Problem from Hell: America and the Age of Genocide. Basic Books.
• Ndikumana, L., & Boyce, J. K. (2018). The Economics of Rwandan Genocide. Journal of Economic Perspectives, 32(2), 67-90.
• Des Forges, A. (1999). Leave None to Tell the Story: Genocide in Rwanda. Human Rights Watch.
• Mamdani, M. (2001). When Victims Become Killers: Colonialism, Nativism, and the Genocide in Rwanda. Princeton University Press.
• Prunier, G. (2007). The Rwanda Crisis: History of a Genocide. Columbia University Press.
• Thomson, J. (2013). Understanding Genocide: The Case of Rwanda. Journal of Conflict Studies, 33(4), 55-75.
• Gourevitch, P. (1998). We Wish to Inform You That Tomorrow We Will Be Killed with Our Families. Farrar, Straus and Giroux.
• Mamdani, M. (2002). The Politics of Identity and the Politics of Recognition. In M. Mamdani, Citizen and Subject (pp. 156-180). Princeton University Press.
• United Nations. (1999). Rwanda: The Preventable Genocide. UN Reports.