Overcoming the Politics of Hate: Comparing Rwanda and Singapore

Few countries have been torn apart by the same ruinous hatred that devastated Rwanda during the genocide of the Tutsis in 1994. In just 3 months, 800,000 Tutsis and moderate Hutus were brutally massacred. But since the end of the genocide, Rwanda has made tremendous progress under the iron-fisted leadership of President Paul Kagame. While the traumatic scars of the catastrophe have not faded away completely, hatred between Hutus and Tutsis has been replaced by peaceful tolerance and a unified resolve to never let ethnic differences fuel such bloodletting again.

This miraculous recovery is underpinned by rapid socio-economic development. Faced with a wrecked economy and debilitating poverty after the genocide, Kagame looked to Singapore to emulate its turbo-charged development from Third World to First. [i] [ii] Having learnt from Singapore’s experience, Kagame’s government cracked down on corruption; invested heavily in housing, education and healthcare; attracted foreign investors with developed infrastructure and minimal red tape; and cleaned up the capital city. As a result, Rwanda has achieved an average real GDP growth of 8% per annum since 2001 and is one of the safest and least corrupt countries in Africa.[iii]

While much has been written about Rwanda’s emulation of Singapore’s development trajectory, not much attention has been given to the similar social policies that both countries have adopted to manage relations between their diverse ethnic groups. Like Rwanda, Singapore is a multi-ethnic country. The Chinese constitute the majority while Malays and Indians are significant minority populations. The city-state is also home to people of different religions, including Christianity, Islam, Buddhism, Hinduism, and others. While Singapore has never experienced genocide, it has suffered the turbulence of racial riots between Chinese and Malays.[iv] But today, “racial harmony” is the bedrock of Singapore’s stability and progress. This article examines the similarities and differences in the laws, policies and initiatives that Rwanda and Singapore have adopted to overcome the politics of hate.

Building a Unifying National Identity

Both Rwanda and Singapore have focused on building national identities that unify their diverse ethnic groups. However, each country has taken a separate route – Rwanda has adopted the assimilationist model, while Singapore has adopted the multiculturalist model.

In a bid to turn Rwandan society into an integrated “melting pot”, Kagame’s government has embarked on the ambitious task of ridding the country of ethnic classification altogether. Citizens are encouraged to think of themselves only as Rwandans, and not as Hutus and Tutsis. Kagame’s goal is to erase the same ethnic categories that fuelled the catastrophic genocide of 1994. In line with this policy, the ethnic identity of Rwandan citizens was excluded from national IDs in 1996. As NYT journalist Jeffry Gettleman discovered, many Rwandans refuse to reveal their ethnic identity, choosing to identify solely as Rwandans.[v]

On the contrary, there are many Rwandans for whom ethnic identity is important because the events of 1994 have made them irreversibly distrustful of members of the outgroup.[vi] Also, some Rwandans suspect that Kagame’s decision to play down ethnicity is a ruse to mask the fact that Tutsis wield a significant amount of political and economic power despite making up only 15% of the population. If they are not allowed to talk about ethnicity, it is hard to discuss the disproportionate power that Tutsis hold.[vii]

Singapore, on the other hand, has kept and even institutionalised the ethnic identities of its citizens. According to Singapore’s multiculturalist vision, Singaporeans do not discard their ethnic identity but render it secondary to their national identity. Rather than trying to achieve the impossible task of erasing citizens’ attachment to primordial identities, the government has chosen the path of open and honest discussion about ethnic identities and differences (within certain limits) while emphasising the overarching national identity that unites all Singaporeans “regardless of race, language or religion”, as quoted from Singapore’s National Pledge.

Hence, Singapore’s society is perceived through the lens of the “Chinese, Malay, Indian, Others” (CMIO) system, which has become a ubiquitous element of the Singaporean experience.[viii] The four national languages of Singapore are Mandarin, Malay, Tamil and English, and the festivals of each major ethnic and religious group are national holidays. Singapore’s parliamentary electoral system ensures that the minority Malay and Indian groups are always represented in Parliament. The Government is contemplating the idea of an “electoral safeguard” to ensure that Singapore has minority Elected Presidents from time to time. Most visibly, “race” remains a category on the Singaporean national ID, which a UN Special Rapporteur has criticised for contributing to racially based policies and discrimination.[ix] In response to such criticism, a Singaporean cabinet minister claimed that ethnic identities “are not going to go away soon”, so Singaporeans should recognise them and “work on them to achieve a higher ideal”.[x] That higher ideal is a fair and meritocratic society where individual progress depends on ability and industriousness, not on ethnic background.

Inculcating a Duty to Serve the Nation

As part of their efforts to develop strong national identities that transcend narrower ethnic identities, both Rwanda and Singapore have emphasised the importance of every citizen’s duty to serve the nation. Through community service, individuals learn to place the needs of the nation before the needs of their immediate community. Community service also provides a platform for cross-ethnic interaction as citizens unite to achieve a common goal.

In Rwanda, the primary form of community service is a nation-wide initiative called umuganda, which means “coming together in common purpose to achieve an outcome”.[xi] This draws on the Rwandan tradition of calling upon family, friends and neighbours to help complete a difficult task. During Umuganda Saturday, which is the last Saturday of every month, Rwandans between the age of 18 and 65 are expected to engage in some form of community service.[xii] This includes infrastructure development like the building of schools and medical centres, and environmental protection like the rehabilitation of wetlands.[xiii] This mandatory community work is used as a tool to inculcate a sense of shared responsibility, and has provided opportunities for productive collaboration between Hutus and Tutsis.

Similarly, Singaporean students are expected to engage in a variety of Community Involvement Projects and Service Learning Projects throughout their schooling years. These programmes aim to teach students to care for the needs of every Singaporean regardless of ethnic background. After school, all male citizens are drafted into the military, police force or civil defence force for two years of National Service (NS). NS plays a significant role in uniting Singaporeans of different ethnicities as strong cross-cultural camaraderie is forged in the crucible of physically demanding exercises. Through NS, Singaporeans unite to defend the nation from external threats and internal discord.

Legislation Against Hate Speech

The governments of Rwanda and Singapore recognise the danger of irresponsible speech in their multi-ethnic societies. Derogatory language could upset the hard-fought social harmony that both countries have achieved. As such, both countries have enacted laws that set the boundaries of acceptable discourse.

The Rwandan government is understandably wary of speech that could rekindle ethnic tension. The International Criminal Tribunal for Rwanda highlighted the role of the media in stoking the flames of ethnic violence in 1994. For example, the popular radio station Radio télévision libre des mille collines (RTLM) broadcast statements calling for the extermination of Tutsis, and the newspaper Kangura ran multiple articles that aimed to incite violence against Tutsis.[xiv] In recognition of the catastrophic effects of irresponsible public statements, the government has taken a strong stance against any speech or publication that could potentially spark ethnic conflict and plunge the country into internecine violence again.

In 2002, the Rwandan parliament passed a law criminalising “sectarianism”, which is “any speech, written statement or action that divides people, that is likely to spark conflicts among people, or that causes an uprising which might degenerate into strife among people”.[xv] In 2008, a law was enacted against all speech containing elements of “genocide ideology”, which involves propounding the act of genocide and denying or minimising the Rwandan genocide. These laws aim to restrict speech that could normalise ethnic hatred, dehumanise entire segments of society or promote “division (which) makes domination possible”.[xvi]

Similarly, Singapore has enacted laws against hate speech that could sow discord in society. Both the Sedition Act and Section 298 of the Penal Code criminalise speech that promotes hatred and ill-will between religious and racial groups. The Maintenance of Religious Harmony Act allows the Minister of Home Affairs to issue a restraining order against a religious leader who promotes enmity between religious groups. In extreme cases, the Internal Security Act (ISA) allows for preventive detention and the prohibition of publications in response to acts or speech that promote hatred and hostility between ethnic and religious groups.

These laws have been enacted in Rwanda and Singapore in order to restrict speech that could promote hatred. However, such legislation has also been criticised for violating their citizens’ freedom of expression. International advocacy groups like Amnesty International have accused Kagame’s government of abusing the laws against “sectarianism” and “genocide ideology” to suppress dissenting political views and legitimate debate.[xvii] These groups often highlight the arrest of Victoire Ingabire, the former head of the opposition United Democratic Force Party, who had suggested that Tutsis should be prosecuted for war crimes and Hutu victims should also be commemorated. Critics also point out that the laws are arbitrary – for example, the law against “sectarianism” proscribes even the act of “laughing at one’s misfortune”.[xviii]

Similarly, Singapore has also been accused of excessive restrictions on freedom of expression. Besides the controversy surrounding the government’s power to detain individuals without trial under the ISA, there have been several cases in which the punishment seemed disproportionate to the crime. In 2015, Singaporean blogger Amos Yee was tried and convicted as an adult under Section 298 of the Penal Code for comments that were deemed to be insulting to Christians, even though he was only 16 at the time.[xix] In the same year, a Filipino nurse was convicted of sedition for a Facebook post that was deemed to promote hostility between Singaporeans and Filipinos.[xx] He was jailed for 4 months, which some believed was a disproportionate response to a harmless and even comical post.


More parallels can be drawn between Singapore and Rwanda, but this presents a snapshot of the policies that have been adopted by both countries to promote tolerance and social harmony. However, while Rwanda has managed to preserve its social stability, the politics of hate has not disappeared – it has merely undergone a transformation. Under Kagame’s illiberal rule, the cleavage of hatred is no longer between Hutus and Tutsis, but between government loyalists and opponents.

Kagame’s Rwandan Patriotic Front (RPF) is perceived as Rwanda’s saviour because it ended the genocide. Kagame has utilised the heroic reputation of the party to accuse political opponents of siding with the genocidaires, since they refuse to side with the party that rebuilt Rwanda from the ashes of the genocide.[xxi] Hence, Kagame’s authoritarian rule extends beyond the banning of opposition parties, the clamping down on dissident media, and the dubious 93% electoral win that he achieved in 2010. His Manichean viewpoint has fuelled the persecution and even execution of political dissidents. As a result, dozens of political dissidents have fled for their lives. In 2010, an assassination attempt was made on veteran opposition leader Kayumba Nyamwasa. In 2011, UK intelligence suggested that there was a plot to murder a Rwandan dissident in London, Rene Claudel Mugenzi.[xxii]

Rwanda has come a long way since the turmoil of the 1990s. By learning from Singapore’s experience, it has achieved rapid economic development. The government has also successfully rebuilt Rwanda’s social capital. However, questions linger about the sustainability of Kagame’s autocratic rule. While some argue that Kagame’s rule is still necessary for Rwanda[xxiii], the time may come when Rwandans are more certain about the strength of their social fabric and demand greater political liberalisation. When that time comes, let’s hope that Rwandans of opposing political affiliations do not engage in the politics of hate once again.

[i] “Africa’s Singapore Dream”, Foreign Policy, 2 Apr 2015, retrieved on 14 Sep 2016 from: http://foreignpolicy.com/2015/04/02/africas-singapore-dream-rwanda-kagame-lee-kuan-yew/

[ii] “Africa’s Singapore?”, The Economist, 25 Feb 2012, retrieved on 14 Sep 2016 from: http://www.economist.com/node/21548263

[iii] “Rwanda: Overview”, The World Bank, last updated on 11 Apr 2016, retrieved on 14 Sep 2016 from: http://www.worldbank.org/en/country/rwanda/overview

[iv] “Communal riots of 1964”, Singapore Infopedia, last updated on 18 Sep 2014, retrieved on 14 Sep 2016 from: http://eresources.nlb.gov.sg/infopedia/articles/SIP_45_2005-01-06.html

[v] “The Global Elite’s Favourite Strongman”, New York Times, 4 Sep 2013, retrieved on 14 Sep 2016 from: http://www.nytimes.com/2013/09/08/magazine/paul-kagame-rwanda.html?_r=0

[vi] Tirrell, L. (2015). ‘Listen to what you say’: Rwanda’s postgenocide language policies. New England Journal of Public Policy, 27(1): 1-24.

[vii] “The Global Elite’s Favourite Strongman”, New York Times, 4 Sep 2013, retrieved on 14 Sep 2016 from: http://www.nytimes.com/2013/09/08/magazine/paul-kagame-rwanda.html?_r=0

[viii] Chua, B.H. (2003). Multiculturalism in Singapore: An instrument of social control. Race & Class, 44(3): 58-77.

[ix] Gomez, J. (2010). Politics and ethnicity: Framing racial discrimination in Singapore. The Copenhagen Journal of Asian Studies, 28(2): 103-117.

[x] “Battle against extremism: Singapore takes a ‘different approach’ on race, religion”, The Straits Times, 31 Jul 2016, retrieved on 14 Sep 2016 from: http://www.straitstimes.com/singapore/singapore-takes-a-different-approach-on-race-religion

[xi] “Umuganda”, Rwandapedia, retrieved on 14 Sep 2016 from: http://www.rwandapedia.rw/explore/umuganda

[xii] Tirrell, L. (2015). ‘Listen to what you say’: Rwanda’s postgenocide language policies. New England Journal of Public Policy, 27(1): 1-24.

[xiii] “Umuganda”, Rwandapedia, retrieved on 14 Sep 2016 from: http://www.rwandapedia.rw/explore/umuganda

[xiv] Allen, J.M., & Norris, G.H. (2011). Is genocide different? Dealing with hate speech in a post-genocide society. Journal of International Law and International Relations, 7: 146-174.

[xv] Law No. 47/2001 on 18/12/2001 on Prevention, Suppression and Punishment of the Crime of Discrimination and Sectarianism

[xvi] Tirrell, L. (2015). ‘Listen to what you say’: Rwanda’s postgenocide language policies. New England Journal of Public Policy, 27(1): 1-24.

[xvii] Amnesty International (2010). Safer to Stay Silent: The Chilling Effect of Rwanda’s Laws on ‘Genocide Ideology’ and ‘Sectarianism’. London: Amnesty International. Retrieved on 14 Sep 2016 from: https://www.amnesty.org/en/documents/AFR47/005/2010/en/

[xviii] Allen, J.M., & Norris, G.H. (2011). Is genocide different? Dealing with hate speech in a post-genocide society. Journal of International Law and International Relations, 7: 146-174.

[xix] “Singapore: Amos Yee sentence a dark day for freedom of expression”, Amnesty International, 6 July 2015, retrieved on 14 Sep 2016 from: https://www.amnesty.org/en/latest/news/2015/07/singapore-amos-yee-sentence-a-dark-day-for-freedom-of-expression/

[xx] “Singapore jails Filipino nurse for ‘seditious’ posts”, AFP News, 21 Sep 2015, retrieved on 14 Sep 2016 from: https://sg.news.yahoo.com/singapore-jails-filipino-nurse-seditious-posts-095932941.html

[xxi] Bekken, N. (March, 2011). Rwanda’s hidden divisions: From the ethnicity of Habyarimana to the politics of Kagame. The Beyond Intractability Project, The Conflict Information Consortium, University of Colorado. Retrieved on 14 Sep 2016 from: http://www.beyondintractability.org/casestudy/bekken-rwandas-hidden-divisions

[xxii] “The Global Elite’s Favourite Strongman”, New York Times, 4 Sep 2013, retrieved on 14 Sep 2016 from: http://www.nytimes.com/2013/09/08/magazine/paul-kagame-rwanda.html?_r=0

[xxiii] Stubbs, T. “Why Kagame’s bid to serve a third term makes sense for Rwanda”, The Conversation, 27 Jan 2016, retrieved on 14 Sep 2016 from: http://theconversation.com/why-kagames-bid-to-serve-a-third-term-makes-sense-for-rwanda-53354


2 thoughts on “Overcoming the Politics of Hate: Comparing Rwanda and Singapore

  1. One important point to consider is that Tutsi and Hutu are the same people. It was during the Colonial era that the Germans and later the Belgians started to make a more distinct and artificial classification.

    I walked through the Genocide museum in Kigali. There was a slide showing the colonist classifying the Rwandans based on their physical features. In order to administer over Rwanda, the Germans gave power to the Tutsi to rule over Rwanda (and also Hutus). This created bitterness and hatred for decades to come.

    “In Rwanda, the Tutsi and the Hutu are the same people. They are all people–large grouping or communities which go from seven regions of Cameroon to Uganda–all the way to South Africa, in the same culture. People used to be Tutsi or Hutu, depending on the proximity to the king. If you were close to the king, you owned wealth, you owned a lot of cattle, you are a Tutsi. If you are far away from the king, you are a cultivator, you don’t own much cattle, you are a Hutu. And with that, an individual could be a Tutsi or Hutu.” – PROFESSOR GEORGE NZONGOLA (Source: http://www.pbs.org/newshour/bb/africa-july-dec96-africa_12-24/)

    • Yes, this is very important to keep in mind. I personally find it very difficult to comprehend how colonial rule managed to morph socio-economic categories into ethnic categories… It’s appalling.

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