Hotel Rwanda, Part 5

An Ordinary Man
by Paul Rusesabagina, Tom Zoellner

(Page 5 of 5)

After the two enemies had finished speaking, the elders would give their opinions, one by one, on what should be done to remedy the problem. It usually involved compensation. A typical punishment for a stolen goat would be to repay the man a goat and then give him another as a fine. Somebody bringing a charge thought to be false would be ordered to pay the man he had slandered. Confession was always the key. The village put a high value on the act of admitting culpability, even if you were the one bringing the case. It was viewed as a necessary step in the process of absolution. A man who lied before the entire village knew that he would have to wear that lie for years to come. There was an enormous incentive to come clean, and very little penalty was meted out for being honest with the public, and with yourself.

Then came the most important part of justice on the grass: The two aggrieved men were required to share a gourd of banana beer as a sign of renewed friendship. There were usually no lasting scars because it was hard to stay angry at someone who had humbled himself before you. The adversarial system of justice practiced in the West often fails to satisfy us, I am convinced, because it does not offer warring parties the opportunity to be human with each other at the end. Whether you were the victim or the aggressor you had to strip yourself of pride and recognize the basic humanity of the fellow with whom you were now sharing a banana beer. There was public shame in this system, true, but also a display of mutual respect that closed the circle. Everyone who showed up to hear the case was invited to sip the banana beer too, as a symbol of the accused man's reconciliation with the entire people. It was like a secular communion. The lasting message for all that gathered there was that solutions could always be found inside inside communities and inside people.

I am proud to say that my father was a respected voice in these sessions. He was usually the elder who spoke last, and his words therefore carried a great deal of weight. One case in particular stands out in my memory. The dispute was fairly typical one man had planted a crop on a piece of ground that another family had claimed. A gacaca was called and the usual grievances were aired. Even a child like me could see that this was a case of a small misunderstanding that had blossomed into a full-scale war of pride. When two people dig in their heels against one another like that it takes quite a bit of mutual humbling for things to be put right again.

For whatever reason my usually imperturbable father was a bit out of patience that day. Perhaps the silliness of the case or the small-mindedness of the people concerned had finally gotten to him. When it came his turn to talk he stood up and motioned for the two warring neighbors to join him. They all walked out, with me trailing quietly behind, to the place on that particular hill where the disputed crop was planted. My father, in addition to being an elder, was also respected as a man who had a memory for land claims that went back generations. He saw at once that the crop had indeed spilled over onto the neighbor's land, but also that the majority of the field was where it should have been. There was no clear villain or victim.

"Listen, you two," he said, motioning with the blade of his hand. "This is where the line is. Respect it from now on, and respect each other as well. I don't want to hear about this again."

This was a vivid lesson for me.

My father spoke with the same kind of gravitas each January, on New Year's Day, when relatives from all over Rwanda were invited to a feast at our home on the hill. This is probably the most important day in the entire Rwandan calendar, even bigger than Christmas. Most people here identify themselves as Roman Catholic or Protestant, but we tend to emphasize New Year's Day as the time for extended families to come together and give each other presents and wish one another bonne annèe. It is also a holiday to reflect on the events of the past and one's hopes for the future, a fulcrum balanced on the tip of time. The meal served is always a belly buster. We would slaughter a bull for a feast of beef, and there were side dishes of beans and corn and peas and bananas, and, of course, banana beer.

After the meal was over my father would call me and my brothers and sisters to sit around him. He would give us all a verbal report card on our progress throughout the year of becoming good men and women. "You need to work harder in the fields," he would say to one. "You are doing well in school, but you must show more respect to your older brothers," he might say to another. As a good helper to my mother, and a quiet kid in general, my assessment was usually a kind one. Some parents might disagree with this discussion of a child's failures and accomplishments before the entire family, and I would agree that in the wrong hands it can be hurtful. But my father showed us the same compassion on these occasions as he showed in justice on the grass. His aim was never to embarrass us but to encourage us to do the right thing. Looking back on it I can say that I grew up knowing where the lines of good behavior were drawn.

My father had a favorite saying: "Whoever does not talk to his father never knows what his grandfather said." He was trying to express the linear quality of wisdom. His morality was not something that he made up on his own; it had been given to him by his own father and his grandfather before that, a mixture of Hutus and Tutsis stretching back hundreds of years to the time out of memory when our people had migrated to this hilly triangle between lakes. My father's sense of justice and kindness did not know ethnicity.

He often told us stories to make his thoughts clear, and one of my favorites was about the Rwandan concept of hospitality. We are a nation that loves to take people into our homes. I suppose our values are very much like the Bedouin of the Middle East, for whom sheltering and defending strangers is not just a nice thing to do but a spiritual imperative. Rwanda never had a hotel until the European colonists arrived. We never needed one, because a traveler between towns could count on having a network of people friends of family, family of friends with whom he could stay. We do this reflexively. Here is the story my father told me to illustrate the point:

A party of hunters was chasing a wounded lion through the valley. The lion tried to take shelter in a man's house and the man decided to admit the lion, even though he was putting himself at great risk. The lion recovered from his wounds and was set free. And so if a man can keep a fierce lion under his roof, why can he not shelter a fellow human being?

Rwandans are expected to offer shelter to the distressed, no matter what the circumstances. I took this lesson as gospel, and I grew up believing that everybody felt this way.

© 2006 Viking, a division of Penguin Putnam, used by permission.

About the Author

Paul Rusesabagina was the first Rwandan manager of the Hotel Milles Collines, a European-owned luxury hotel in Rwanda. A recipient of the National Civil Rights Museum's 2005 Freedom Award, he lives in Brussels, Belgium.

Tom Zoellner has worked as a contributing editor for Men's Health magazine and as a reporter for the San Francisco Chronicle. His the author of The Heartless Stone: A Journey Through the World of Diamonds and Desire.