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Lot-drawing ceremony is a traditional religious ritual and historical convention that must be upheld in reincarnation of Living Buddhas

For a long time, the 14th Dalai Lama has been spreading fallacies and misleading public opinion on the issue of selecting the reincarnations of late Living Buddhas. Recently, he has gone further, falsely claiming that the golden urn lot-drawing system has adopted improper means and caused serious damage to Xizang. His intention is to negate the legal status of the system, thereby repudiating the sovereign jurisdiction of the central government over Xizang, creating an illusion that Xizang was historically an “independent state,” and seeking so-called legitimacy for “Tibet independence.” In fact, the golden urn lot-drawing ceremony is an important innovation in the development of the Living Buddha reincarnation system in Tibetan Buddhism that dates back to the Qing Dynasty (1644-1911). The ceremony was established by law since the promulgation of the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) in 1793. Since then, it has become an essential procedure for the identification of the reincarnations of the Dalai Lama, the Panchen Erdeni and other grand Living Buddhas, gaining wide support and recognition from Tibetan Buddhists. The ceremony has played an important role in sustaining the healthy development and inheritance of Tibetan Buddhism and maintaining social stability in Xizang.

I. The golden urn lot-drawing system is a result of conforming to historical trends

The reincarnation of Living Buddhas is a method for religious leadership succession specific to Tibetan Buddhism. It was founded by the Karma Kagyu Sect in the 13th century and gradually adopted by other sects henceforth. Over the centuries, with the development and changes in the relation between politics and religion in Xizang, certain drawbacks in the reincarnation system were gradually exposed. In the Qing Dynasty, such problems became increasingly evident with Dharma protectors taking bribes and aristocrats colluding with temples to predetermine reincarnation candidates. Such behavior seriously disrupted the smooth successions of the grand Living Buddhas and even posed a potential threat to security in border areas.

From the perspective of internal development, it became increasingly evident that members of the Tibetan aristocracy in the Qing Dynasty wantonly interfered with the selection and identification of reincarnations, in an attempt to expand their influence. When identifying reincarnations, the behavior of Chos Skyongs, or Dharma protectors who were responsible for practicing divination by drawing divining sticks or tossing coins, were left unchecked. Bribed by ecclesiastical and secular forces, they arbitrarily specified reincarnations — therefore most of the selected boys came from aristocratic families, seriously undermining the sanctity and fairness of the reincarnation system. For instance, when searching for the Eighth Dalai Lama’s reincarnation, although the Qing Dynasty government sent the third Zhangjia Living Buddha to Xizang to preside over related matters, the finally selected boy was related to the sixth Panchen; the younger brother and nephew of the third Zhangjia Living Buddha were respectively identified as the Nagya and Rakho Living Buddhas; the elder and younger brothers of the sixth Panchen became the Dhunpa Hutuktu of Tashilhumpo Monastery and the 10th Living Buddha of the red hat system of Karma Kagyu Sect respectively; one niece of the sixth Panchen was the Samding Dorje Phagmo Living Buddha. All these examples demonstrate manipulation by family forces on reincarnations. In response, Emperor Qianlong lamented in his article on Lamas that the reincarnations of grand Lamas seemed to have come from one family, which is almost the same as a hereditary title.

From the perspective of the external political environment, the two invasions of Xizang by the Gorkha Tribe (located in central Nepal today) in the 18th century made the Qing Dynasty government realize that the lack of supervision over the selection of reincarnations of Living Buddhas in Tibetan Buddhism posed a threat to border stability. In 1779, the sixth Panchen traveled to Chengde to celebrate Emperor Qianlong’s 70th birthday, and received large amounts of tributes from Mongolian and Tibetan noblemen as well as generous rewards granted by the emperor along the way and during his stay in Beijing. Unfortunately, after the sixth Panchen passed away in Beijing, all these properties were controlled by one of his brothers — Dhunpa Hutuktu. However, another brother of his — the 10th Living Buddha of the red hat system of Karma Kagyu Sect — felt resentful and colluded with forces in Gorkha to invade Xizang and ransack the Tashilhunpo Monastery. The Qing Dynasty government sent troops to Xizang, with Fuk’anggan as the general. With the support of Tibetan monks and nuns, the Qing Dynasty troops forced the Gorkha troops to surrender and return the properties. The Gorkha invasion made the Qing Dynasty government realize that the combination of Living Buddha reincarnation and prominent families not only disrupted the succession order, but also posed deeper security risks. Failure to address this problem would lead to more serious border and territorial security issues. Faced with this grim situation, the Qing Dynasty government recognized the importance of strengthening the management of the reincarnation of Living Buddhas in Tibetan Buddhism.

In the face of various drawbacks, the Qing Dynasty government followed the trend of historical development and formulated the golden urn lot-drawing system. After the end of the Gorkha War, the Qing government issued the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) (hereinafter referred to as the “Ordinance”) in 1793, the first of which stipulated the establishment of the lot-drawing system. This system has henceforth been written into the Qing Dynasty’s regulation for the department of foreign-related affairs and established at the legal level. According to the regulation, when searching for the reincarnations of grand Living Buddhas, the names and birthdates of the candidates need to be written on signboards in Manchu, Han and Tibetan languages, and placed in a specially made golden urn. The Qing Dynasty government’s high commissioner in Xizang and the grand Living Buddhas would officially draw the lot to identify the signs in front of the statue of Sakyamuni Buddha in Jokhang Temple, and report to the central government for approval after selection. There are two golden urns, one placed in the Jokhang Temple in Lhasa for identifying the reincarnations of the grand Living Buddhas in Xizang; the other is placed in the Yonghegong Lama Temple in Beijing and used to identify the reincarnations of the grand Living Buddhas in various parts of Mongolia and the Tibetan-inhabited areas of Gansu and Qinghai provinces.

Therefore, the golden urn lot-drawing system ensures that the reincarnations and successions of the grand Living Buddhas of Tibetan Buddhism are carried out under standardized and orderly conditions, effectively avoiding jobbery and collusion between ecclesiastical and secular forces. It has had a profound and far-reaching impact on maintaining the purity and dignity of the Living Buddha reincarnation system and stabilizing the social order in Mongolian and Tibetan-inhabited areas. It is the result of conforming to the trend of historical development.

II. The golden urn lot-drawing system is widely supported and recognized by the Tibetan Buddhism community

The establishment of the golden urn lot-drawing system has hitherto been sincerely supported and actively practiced by the upper echelons of the Gelug Sect, including the Eighth Dalai Lama. After the issuance of the “Ordinance,” the Eighth Dalai Lama explicitly expressed his support for it and translated the text into Tibetan for publication across Xizang. In the subsequently issued proclamation for the Year of Water Buffalo, the Eighth Dalai Lama praised the golden urn lot-drawing system as the supreme grace of the central government to the monks and laymen of Xizang and the Gelug Sect, emphasizing the significance of this system for promoting Gelug and loving the people. At the same time, it was also clearly stated that after the implementation of the lot-drawing system, anyone who violates the regulations and selects the reincarnations willfully according to old customs will be severely punished. This proclamation not only demonstrated the respect of the Eighth Dalai Lama and the upper echelons of the Gelug Sect for the authority of the central government, but also showed their firm stance on maintaining the seriousness and purity of religious rituals, setting an example for various sects of Tibetan Buddhism to follow the system.

Except for the Eighth Dalai Lama, many of the Gelug Sect Living Buddhas have demonstrated their recognition of the golden urn lot-drawing system through their actions. For instance, when the Qing court formulated the golden urn lot-drawing system, it took into account the distance between Lhasa and regions such as Chamdo, and permitted the recognition of reincarnations in those areas to proceed according to old practices. Nevertheless, the monasteries in Chamdo willingly undertook the arduous journey to Lhasa to conduct the golden urn lot-drawing ceremony. Under the leadership of the Living Buddha Pagbalha of Chamdo’s Galden Jampaling Monastery, reincarnations of major Living Buddhas from places such as Riwoqê and Chagyab traveled to Lhasa for the golden urn lot-drawing, fully reflecting the Tibetan Buddhist community’s acceptance of the ceremony. This voluntary practice clearly shows that from the moment the golden urn lot-drawing ceremony was introduced, it received widespread recognition within Tibetan Buddhist communities. The fairness, sanctity, and authority of the central government embodied in the system were highly acknowledged. After over 200 years of development, the system has become deeply rooted among both the religious and secular communities in Xizang.

In addition, at the request of the Dalai Lama and the Gaxag government, several important golden urn lot-drawing ceremonies during the Qing Dynasty — for selecting the reincarnations of the Dalai Lama and Panchen Erdeni — were held in front of the memorial tablet of Emperor Kangxi and the portrait of Emperor Qianlong in the Potala Palace. This demonstrates the high regard and reverence the government of Xizang held for the central government and the golden urn lot-drawing system.

Such support was not accidental, but rather the result of multiple factors. On the religious level, the golden urn lot-drawing ceremony inherited and standardized the traditional Tibetan Buddhist method of “divine judgment,” aligning with the doctrine of “the Buddha’s decision through dharma,” thereby ensuring the sanctity of the recognition process for reincarnations, meeting the religious inheritance needs of the various Tibetan Buddhist sects. On the political level, understanding the importance of the central government’s authority in helping maintain its influence in Xizang, the upper echelons of the Gelug Sect selected reincarnations by drawing lots from the golden urn and submitted the results for the central government’s approval, conferring upon the reincarnations the legitimacy granted by the central government. On the social level, the system effectively curbed the social tensions and religious disorder caused by aristocratic manipulation and fraud in the old reincarnation practices, which strongly preserved social order in Xizang and are in line with the fundamental interests of all Tibetan Buddhist sects and the broader public.

III. The golden urn lot-drawing ceremony is the only path for recognizing the reincarnation of the Dalai Lama

Since the establishment of the golden urn lot-drawing system, the reincarnations of the Dalai Lama from the Ninth to the 14th, as well as many grand Living Buddhas from other sects of Tibetan Buddhism, have been confirmed either through the golden urn lot-drawing ceremony or, in some cases, exemption from the ceremony with approval from the central government.

After the reincarnation of the Eighth Dalai Lama was identified, the Gaxag government of Xizang — led by the regent Jedrung Hutuktu — submitted a petition in the name of all the monks and laymen of Xizang, requesting exemption from the golden urn lot-drawing ceremony. The Qing Dynasty government granted this request as an exception. However, after the Ninth Dalai Lama passed away, the Gaxag government, with the regent Demo Hutuktu and others, again requested an exemption from the golden urn lot-drawing ceremony for the reincarnation, which the Qing Dynasty government did not permit. Emperor Jiaqing sternly rebuked the request, stating that the exemption granted for the reincarnation of the Eighth Dalai Lama was a special case, and firmly reaffirmed the principle that the recognition of a Dalai Lama’s reincarnation must follow the golden urn lot-drawing procedure. Ultimately, on the 15th day of the first Lunar month in the second year of the Emperor Daoguang’s reign (1822), the first-ever golden urn lot-drawing ceremony for the Dalai Lama’s reincarnation was held, with Khenpo Kelzang Gyatso chosen as the reincarnation of the Ninth Dalai Lama. With the approval of the Qing government, he was formally enthroned at the Potala Palace as the 10th Dalai Lama. Thereafter, both the 11th and 12th Dalai Lamas were selected through the golden urn lot-drawing ceremony and formally enthroned with the approval of the central government. In the first year of the Emperor Guangxu’s reign (1875), the 12th Dalai Lama passed away. The following year, the local government of Xizang submitted a formal petition to the Imperial Commissioner in Xizang, bearing the seals and signatures of the Kalöns, major Hutuktus, and Khenpos of the three great monasteries, respectfully requesting an exemption from the lot-drawing procedure. After the Imperial Commissioner reported the matter to the central government of Qing Dynasty, the exemption was approved, and the candidate was officially recognized as the 13th Dalai Lama.

In 1933, following the passing of the 13th Dalai Lama, the Nationalist Government, then the central authorities of China, sent representative Huang Musong to Xizang to offer official condolences. In 1936, it issued a set of measures on the reincarnation of Living Buddhas. The regulations inherited Qing Dynasty’s approach to governing Xizang by managing the reincarnation of Living Buddhas through legal means, clearly defining the scope of reincarnation, the reporting procedures for reincarnations, and the recognition process for different levels of Living Buddhas. The regulations reaffirmed key principles such as confirming reincarnations through drawing lots from the golden urn and having central government representatives to preside over the enthronement of grand Living Buddhas.

In 1938, the regent Reting Rinpoche of Xizang submitted a petition to the central government requesting that the reincarnation of the 13th Dalai Lama be exempted from the golden urn lot-drawing. After negotiations with the local authorities of Xizang, the Nationalist Government proposed conditions for the exemption: first, Wu Zhongxin, chief of the Mongolian and Tibetan Affairs Commission of the Nationalist Government, must personally travel to Xizang to verify whether the boy truly exhibited spiritual signs; second, Reting Rinpoche must formally submit a written request to the central government to officially seek exemption from the golden urn lot-drawing procedure. On February 5, 1940, the Nationalist Government issued an order approving Lhamo Thondup as the reincarnation of the 13th Dalai Lama, exempting him from the golden urn lot-drawing ceremony, and specially authorizing him to succeed as the 14th Dalai Lama. On February 22, Wu Zhongxin and Reting Rinpoche jointly presided over the enthronement ceremony of the 14th Dalai Lama. These historical facts demonstrate that the legitimacy of the 14th Dalai Lama also derived from the approval of the central government.

Not only is this true for the lineage of the Dalai Lamas, but also for the lineages of other grand Living Buddhas, such as the Gelug sect’s Panchen Erdeni, the Jebtsundamba Khutuktu, the Jamyang Hutuktu, as well as those of the Karma Kagyu Sect’s Black Hat Living Buddhas and the Nyingma Sect’s Dojezhak Living Buddha — all of whom had their reincarnations selected through the golden urn lot-drawing ceremony. History fully demonstrates that the central government, in accordance with the law, holds the final approval authority over the recognition of reincarnations. The selection of a reincarnated Dalai Lama through drawing lots from the golden urn and subsequent approval by the central government is the only path for confirming the Dalai Lama’s reincarnation.

A review of history clearly shows that the system of the golden urn lot-drawing ceremony was an important measure adopted by the Qing Dynasty central government to eliminate malpractice in the recognition process of reincarnations in Tibetan Buddhism and improve the reincarnation system of Living Buddhas. This measure not only reflected the central government’s respect for Tibetan Buddhism and its followers, but also demonstrated its authority in matters concerning the reincarnation of grand Living Buddhas such as the Dalai Lama. It remains a fundamental principle that must be upheld in the reincarnation of grand Living Buddhas in Tibetan Buddhism.

Xinhua

Approval from the Central Government is the Fundamental Principle and Legal Safeguard of Reincarnation of the Grand Living Buddhas

In the Tibetan Buddhist reincarnation system, the three fundamental principles of “search within the Chinese territory, drawing lots from the golden urn, and approval from the central government” form a comprehensive and rigorous framework for succession. This system serves as a vital safeguard for national unity, ethnic solidarity, and the proper order of Tibetan Buddhism. Among these principles, “approval by the central government” is the system’s ultimate and most essential step. Far from being a mere administrative formality, it carries profound historical logic, legal foundation, and practical significance. This principle is essential for ensuring an orderly reincarnation process, as well as for maintaining social stability and enduring peace.

I. Central Government Approval as a Vital Manifestation of National Sovereignty

Religious affairs constitute an integral part of state governance, and the management of Tibetan Buddhism affairs is a key responsibility of the central government. From a political perspective, the principle of “central government approval” specifies the national character of reincarnation, incorporating religious matters into the state governance framework. In history, successive central governments of China have managed reincarnation affairs through measures such as conferring titles on influential Living Buddhas and establishing regulatory mechanisms.

In 1793, the Qing government promulgated the “Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance),” with its first article explicitly stipulating that the reincarnation of Living Buddhas had to follow the procedure of “drawing lots from the golden urn,” and affirming the central government’s approval authority over the reincarnation. In 1936, the government of the Republic of China issued the “Regulations on Lama Reincarnation,” mandating that the reincarnation of grand Living Buddhas must be reported to the central government before proceeding with historical conventions, traditional religious ritual search, the lot-drawing ceremony, and the final approval by the central government.

Following the founding of the People’s Republic of China, the reincarnation of Tibetan Buddhism Living Buddhas has been managed by governments at various levels in accordance with the law. In 1959, the democratic reform abolished the feudal serfdom under theocracy in Xizang, liberating the reincarnation institution and ushering in a new era. Since 1949, the state has successfully overseen the reincarnations of several prominent Living Buddhas, including the 16th Living Buddha Karmapa, the 10th Panchen Erdeni, and the sixth Regent Reting Rinpoche. By 2024, 93 newly reincarnated Living Buddhas had been confirmed upon government approval.

The principle of central government approval is not an externally imposed requirement but an inherent necessity for the reincarnation system’s own development — a crucial safeguard for maintaining religious order and preventing power abuses. The reincarnation of Living Buddhas is by no means merely an internal religious matter; rather, it reflects a convergence of national sovereignty, state authority, religious doctrine, and the sentiments of believers. Any interference or meddling by external forces constitutes a provocation to China’s sovereignty.

II. Central Government Approval as a Prerequisite for Safeguarding National Unity and Social Stability

Xizang is an inseparable part of China’s territory, and the Living Buddha reincarnation system, as a unique succession method in Tibetan Buddhism, is vital for national security and social stability. Allowing local or foreign forces to interfere in reincarnation affairs would pose an immediate threat to China’s national unity. The central government’s confirmation of the reincarnation fundamentally ensures that the reincarnation process remains within the legal and policy framework of the nation, preventing any attempts to exploit the system to split the country or undermine ethnic unity. Only by upholding the principle of “central government approval” can the succession of Living Buddhas consistently align with both national interests and the fundamental interests of the vast majority of religious believers.

Moreover, central government approval reflects the Chinese government’s commitment to implementing the policy of freedom of religious belief.

By managing reincarnation in accordance with laws and regulations, the central government not only respects Tibetan Buddhism’s traditional customs and religious rituals but also safeguards the legitimate rights and interests of believers, fostering harmony in religious relations.

The lot-drawing ceremony was originally established precisely to prevent Mongolian and Tibetan aristocrats from exploiting reincarnation to seize religious power. Today, central government approval serves as a critical line of defense in the struggle against separatists. This governance model both honors religious traditions and defends national political security.

III. Central Government Approval as a Legal Declaration of the Governance of Religious Affairs in a Modern State

Every country, throughout history and across different regions, without exception, manages its religious affairs in accordance with the law. Currently, affairs related to the reincarnation of Living Buddhas are being carried out in accordance with China’s laws and regulations.

The Regulations on Religious Affairs have clarified in legal form the approval authority for the reincarnation of Living Buddhas in Tibetan Buddhism. It stipulates that the succession of Living Buddhas in Tibetan Buddhism, under the guidance of Buddhist organizations, must be conducted in accordance with religious rituals and historical conventions, and must be reported to and approved by the religious affairs department of the people’s government at the provincial level or above, or by the people’s government at the provincial level or above.

Article 9 of the Measures on the Management of the Reincarnation of Living Buddhas in Tibetan Buddhism stipulates that after the recognition of the reincarnation of the Living Buddhas, the case must be reported to and approved by the religious affairs department of the people’s government at the provincial or autonomous region level. For those with significant influence within the Buddhist community, approval must be obtained from the people’s government of the province or autonomous region. For those with major influence, approval must be obtained from the National Religious Affairs Administration. For those with particularly major influence, approval must be obtained from the State Council.

Reincarnated Living Buddhas approved by the religious affairs department of the people’s government of a province or autonomous region, or by the people’s government of a province or autonomous region, must be filed with the National Religious Affairs Administration.

Over the course of the years, the Dalai group has continuously advocated “Tibetan independence,” attempting to negate the central government’s decisive authority over the reincarnation of Living Buddhas. Through legal provisions and institutional design, the central government has clearly established the irreversible procedures for the reincarnation of Living Buddhas, namely searching within the Chinese territory, drawing lots from the golden urn, and approval from the central government. This has fundamentally eliminated the room for separatist forces to manipulate religious affairs.

From the enshrinement of the golden urn in front of the Buddha statue in the Jokhang Temple in 1793 to the solemn approval by the State Council for the 11th Panchen Erdeni in 1995, the principle of “approval by the central government” has endured for three centuries. As a core component of the reincarnation of Living Buddhas in Tibetan Buddhism, the approval from the central government is both a choice of history and an inevitability of the times.

It is deeply rooted in the historical pattern of China as a unified multi-ethnic nation, serves the practical need for the country’s long-term stability and security, and reflects the political wisdom of the Communist Party of China and the Chinese government in addressing religious issues. The governance logic that political power is above religious authority and national law is superior to religious rules provides a reference for multi-ethnic countries in handling religious affairs. As we advance toward the great rejuvenation of the Chinese nation, the principle of central government approval will continue to play an irreplaceable role in maintaining national unity, ethnic solidarity, and religious harmony. It will also contribute Chinese wisdom to global religious governance.

Xinhua

During the meeting, shareholders were commended for their decision to increase equity participation, a move aimed at supporting the construction of COPEDU PLC’s new headquarters.

According to the institution’s financial report, customer deposits rose by 11% to Frw 32.3 billion, up from Frw 24.8 billion. Total assets also increased by 9%, from Frw 46.3 billion to Frw 51.25 billion. Member savings grew by Frw 3.83 billion during the same period, climbing from Frw 34 billion to Frw 38 billion.

Vestine Nyiraneza, Chairperson of the Board of Directors, praised the institution’s strong performance, noting that 95% of COPEDU PLC’s 2024 goals had been successfully met.

'COPEDU PLC is in a strong position overall. Achieving 95% of our annual targets is a testament to the commitment and hard work of our entire team,' she said.

'This progress is the result of unified efforts by shareholders, leadership, staff, and our partners across various sectors.'

Beyond its financial achievements, COPEDU PLC continued to contribute to national development by supporting women’s empowerment, particularly in promoting income-generating activities and access to financial services.

With over 27 years of operation, COPEDU PLC now operates 11 branches nationwide, six of which are managed by women.

Women also hold 70% of the company’s shares, 66% of positions on the executive committee, and represent 63% of the total workforce, further reinforcing the institution’s commitment to inclusive growth.

Vestine Nyiraneza, Chairperson of the Board of Directors, praised the institution’s strong performance, noting that 95% of COPEDU PLC’s 2024 goals had been successfully met.

One of the founders of COPEDU PLC, Gakuba Jeanne D’Arc, told the shareholders that they should learn to draw strength from within and find homegrown solutions to their problems instead of relying on foreign aid.

The Managing Director of COPEDU PLC, Muyango Raïsa, stated that the institution’s assets increased by 9%.

The institution announced its performance during the Annual General Meeting held on June 29, 2025, in Kigali, where shareholders were also updated on key milestones and future plans.

COPEDU Plc board members attended the meeting.

The management and staff of COPEDU PLC attended the general meeting.

The meeting brought together shareholders from across the country.

IGIHE

With these powerful words, Mugesera Antoine, a member of Rwanda Elders Advisory Forum, captures the painful reality that followed Rwanda’s independence on July 1, 1962.

In an exclusive interview with IGIHE, he reflects not only on the symbolic and historic significance of that day, but also on the deep disappointment that unfolded in its aftermath, a betrayal of national hope that still echoes through Rwanda’s history.

Mugesera was among those present at the official Independence Day celebrations in Kigali in 1962. He remembers the moment vividly: the excitement, the expectation, the joy. After decades of colonial rule under Belgium, Rwandans believed independence would open the door to peace, dignity, and national unity. But for many, that dream was quickly and violently shattered.

'For about three years leading up to independence,' he said, 'Rwanda had been going through unusual events. King Rudahigwa had died, political parties emerged in 1959, houses were set on fire, people were burned alive, things never seen before in Rwanda. People were being killed… We dreamed that when independence came, things would change for the better.'

But independence did not mark the beginning of reconciliation. Instead, the trauma that began in 1959, following the fall of the monarchy, intensified.

Tutsis were targeted, many were killed, others had their homes destroyed, and thousands fled to neighboring countries as refugees. Rwanda was being torn apart, not by its colonial masters, but by internal divisions that colonial rule had helped create and deepen.

After the Independence Day speech, students marched proudly with paper flags, and local leaders wore sashes in the colors of the new Rwandan flag.

Mugesera recounted that many Rwandans were bewildered by this violence. 'We used to ask our parents, 'What is happening? Why are people you once lived with setting homes on fire?’ They would say, 'The Belgians turned us against each other.’ So we thought that once the Belgians left, Rwandans would live together again, just as they had done peacefully for centuries.'

Even amid the bloodshed, there remained hope. Songs were sung with lyrics like, 'Let the Belgians go back home so that we can become Rwandans again.' This hope, however, began to fade soon after the official celebration. Mugesera explained that within days of independence, violence returned.

The Inyenzi, a group of young exiled Rwandans denied the right to return home, launched attacks. In response, some individuals including children, and the innocent were executed in cold blood.

He recalled, 'The celebration happened, and we were joyful, thinking a new chapter was beginning. But that hope quickly faded. Every time something happened, people were killed… Just three or four days after independence, the Inyenzi attacked, and people were killed, accused of being collaborators. Children captured at the time were killed in Nyamagumba, Ruhengeri.'

Yet, for a brief moment on July 1, 1962, there was unity and national pride. Mugesera vividly described the Independence Day celebrations. The day began with a solemn Mass at Sainte Famille church, presided over by Monsignor Perraudin and attended by various priests and dignitaries. The main celebrations took place at a field that now houses the City of Kigali headquarters.

'At around 10:00 a.m.,' he said, 'the Belgian representative stood up to speak. He was wearing a sharply cut diplomatic suit. After his brief speech, a trumpet sounded, and soldiers marched to the flagpole. The Belgian flag was lowered, and the Rwandan flag was raised.'

The new President, Grégoire Kayibanda, gave a speech filled with messages of peace, words Mugesera still remembers. 'I don’t remember the entire speech, but I distinctly remember him speaking about peace. That word stayed with me, and I thought to myself, 'we’re finally going to see peace,’ especially since we had just gone through some very troubling times.'

After the speech, students marched proudly with paper flags, and local leaders wore sashes in the colors of the new Rwandan flag. Each prefecture performed songs, dances, and traditional games that reflected their culture. 'You felt like you were seeing all of Rwanda’s beauty in one place,' Mugesera recalled. 'It was something we’d never witnessed before… It was beautiful.'

But that beauty, he emphasized, was tragically short-lived.

'The joy and hope of independence was short-lived,' Mugesera said. 'I would compare it to a pregnant woman who expects a healthy baby, only to give birth to a child with a disability, or to miscarry entirely. What you had envisioned doesn’t come to pass.'

He continued, 'Rwandans were wronged, many died. We were said to be independent, but far more people died after independence than before. Independence brought more harm than what existed prior. Instead of progressing, we began to regress. It was like a journey downhill, and it only got worse. Rather than development, everything deteriorated, until it culminated in the Genocide.'

According to Mugesera, the issue was not independence itself, nor the fall of the monarchy, after all, monarchies have ended in other countries without catastrophe. The problem lay in the kind of leadership that came to power. It institutionalized ethnic hatred and deepened divisions.

'Independence should have been a launchpad for progress, but instead, we fell backward because of bad governance,' he said.

For over three decades, Rwanda was governed by a regime that thrived on discrimination and hatred, leading eventually to the 1994 Genocide against the Tutsi. But Mugesera believes that Rwanda has now found its footing. Today, he sees hope again, this time, rooted in responsible and inclusive leadership.

'If we are fortunate, we will continue to have good leaders. Right now, we do. And if we’re lucky enough to keep having capable, responsible leaders, whether they are Twa, Hutu, or Tutsi—as long as they are healthy-minded individuals who care about Rwanda, we will move forward.'

He concluded with a vision that embraces unity over division: 'We need leadership that sees all Rwandans. Anyone with sound political thinking will lead us well; but those driven by extremist ideologies will only take us backward.'

Rwanda’s independence was not the end of struggle—it was, in many ways, the beginning of a painful and defining chapter. But today, with the lessons of history in hand, the country continues its journey forward, striving to fulfill the promise that so many believed in on that day in July 1962.

Mugesera Antoine, a member of Rwanda Elders Advisory Forum, captured the painful reality that followed Rwanda’s independence on July 1, 1962.

IGIHE

The remarks were made at the High-Level Technical Meeting on AfSEM and the African Continental Power System Master Plan on Monday at the AU headquarters in Addis Ababa, the capital of Ethiopia.

Speaking at the event, Kamugisha Kazaura, director of infrastructure and energy at the AU Commission, said the institutional and operational foundation has been laid for a unified African electricity market, which delivers clean, reliable and affordable power to every corner of the continent.

“Activities are progressing well to define a common path forward to address critical technical and regulatory gaps and explore continental strategies for renewable energy deployment, trading, and manufacturing,” Kazaura said.

Noting that more than 600 million Africans are still without access to electricity, Kazaura called for urgent and sustainable action to meet Africa’s rapidly growing energy demand through the full implementation of the AfSEM.

Simbini Tichakunda, principal program officer at the African Union Development Agency-New Partnership for African Development, said Africa is standing on the brink of an energy revolution that promises to transform the continent’s economic future.

“The dream of AfSEM is coming to life. The 400 KV seamless power integration between Kenya and Tanzania, linking the grids of Kenya and Tanzania and synchronizing them with those of Uganda, Rwanda, Burundi and the Democratic Republic of the Congo, is a major step forward,” Tichakunda noted.

He said the Eastern African Power Pool will be connected to the Southern African Power Pool by 2027.

The two-day meeting is expected to discuss how to de-risk investment in power infrastructure and strengthen institutional readiness at the national and regional levels.

Xinhua

The funding, approved on June 25, aims to deliver greener, safer, and more inclusive transport solutions to support the capital city’s shift toward a climate-resilient and people-centred mobility network.

The RUMI project will address challenges in Kigali’s public transportation, including overcrowded services, traffic congestion, inadequate pedestrian and cycling infrastructure, and safety concerns.

Key interventions include the development of a modern multimodal transit hub in Nyabugogo, the introduction of dedicated bus lanes, expansion of sidewalks and cycle paths, and the deployment of electric buses and charging stations.

'This project will unlock access to jobs and services, particularly for women and youth, and support Kigali’s ambition to become a public transport—oriented and climate-smart city,' said Sahr Kpundeh, World Bank Country Manager for Rwanda.

Currently, only about one-third of Kigali’s jobs are accessible within an hour via public transport, according to the World Bank. The RUMI project is expected to significantly improve the figure by enhancing connectivity across key transport corridors. The Nyabugogo transit hub alone is projected to serve up to 180,000 passengers daily by 2030, becoming a major hub for both local and regional mobility, commerce, and job creation.

According to Akiko Kishiue, World Bank Senior Urban Transport Specialist for Rwanda, the project 'lays the foundation for a modern, efficient, and environmentally friendly urban transport system' that will create thousands of direct and indirect jobs.

A central focus of the project is gender inclusion. With women making up just 4.2% of the country’s transport workforce, RUMI seeks to expand opportunities for women in transport planning, construction, operations, and entrepreneurship, particularly at the Nyabugogo hub.

In addition, the project incorporates climate resilience measures, such as flood mitigation systems at flood-prone transit points and the promotion of electric mobility to reduce urban air pollution and greenhouse gas emissions.

The initiative is co-financed by the European Union and the European Investment Bank. Its implementation will be led by the City of Kigali in collaboration with the Ministry of Infrastructure, Rwanda Transport Development Agency, Rwanda Utilities Regulatory Authority, Rwanda National Police, and the University of Rwanda.

The RUMI project is aligned with Rwanda’s Vision 2050, the National Strategy for Transformation 2 (NST2), and the Kigali City Master Plan, which aims to ensure that 80% of Kigali’s population lives within a 10-minute walk of a public transport facility by 2030.

The funding, approved on June 25, aims to deliver greener, safer, and more inclusive transport solutions to support the capital city’s shift toward a climate-resilient and people-centred mobility network.

Wycliffe Nyamasege

“In a countermeasure to the EU’s latest restrictions on eight Russian publications and information channels approved by the EU Council as part of the so-called 16th sanctions package in February this year, the Russian side has decided to impose counter-restrictions within its territory to web resources of 15 EU member state media outlets involved in spreading disinformation,” the ministry said in a statement.

“If these restrictions imposed on Russian media outlets and information channels are lifted, the Russian side will also revise its decision in respect of the European media outlets,” the ministry added.

Moscow has decided to impose reciprocal restrictions on 15 European media outlets operating in Russia in response to EU sanctions against several Russian media outlets.

Xinhua

The financing, approved on June 25 by the World Bank Board of Executive Directors, will fund the second phase of the Socio-Economic Inclusion of Refugees and Host Communities Project, locally known as Jya Mbere II—meaning 'to progress' in Kinyarwanda.

The project is expected to directly benefit around 380,000 people, including 115,000 refugees and 265,000 members of host communities across six districts.

Building on the success of the first phase, Jya Mbere II aims to deepen inclusion and boost self-reliance among displaced populations while also easing pressure on surrounding communities.

The financing comes through the World Bank’s International Development Association (IDA), with $27.4 million of the total allocated from the Window for Host Communities and Refugees (WHR).

'Jya Mbere II reflects Rwanda’s leadership in delivering durable, inclusive solutions to displacement,' said Mathew Stephens, Lead Social Development Specialist at the World Bank. 'We are building services that support integration, jobs that create dignity, and systems that strengthen resilience.'

Under the new phase, the government plans to expand access to education, healthcare, water, roads, and marketplaces, all built to meet national and climate-resilient standards. It is expected to generate more than 10,000 jobs, particularly through labour-based public works and support for small businesses, with specific targets to ensure the inclusion of women and youth.

Key investments include road rehabilitation in Gatsibo and Kirehe districts to improve market access, as well as new or upgraded schools and health facilities to integrate refugees into national systems and ease overcrowding. The project will also establish marketplaces and production centres to boost local trade and job creation.

In addition, a “graduation programme” will support vulnerable households with training, productive assets, and access to financial services to foster long-term economic independence.

'Rwanda’s development-focused approach to refugee management is setting a standard,' said Sahr Kpundeh, World Bank Country Manager for Rwanda. 'Phase II of this project moves beyond service access to deepening economic inclusion and climate resilience for thousands of families.'

To enhance community resilience against climate-related shocks, Jya Mbere II will incorporate infrastructure such as flood mitigation systems, rainwater harvesting, and landslide protection in areas like Karongi, Nyamagabe, and Kirehe.

The Ministry in Charge of Emergency Management (MINEMA) will lead the project’s implementation in collaboration with local governments, the Rwanda Transport Development Agency (RTDA), the Development Bank of Rwanda (BRD), the Business Development Fund (BDF), and financial institutions. Community members—including refugees—will also take part in planning and execution through participatory processes.

Aligned with Rwanda’s National Strategy for Transformation (NST2) and the upcoming Refugee Sustainable Graduation Strategy (2025—2030), the initiative supports global efforts under the Global Compact on Refugees to integrate displaced populations into national development plans.

Refugees and host communities in Rwanda are set to benefit from expanded access to jobs, essential services, and climate-resilient infrastructure through a new $66.7 million support package from the World Bank.

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As the continent’s population is expected to exceed 3 billion in the next four decades, leaders stressed the importance of clean, reliable and scalable energy, particularly nuclear power.

“The future of the African energy landscape will continue to be driven by increasing energy demand and population growth,” said Rwandan Prime Minister Edouard Ngirente during the opening ceremony.

With over 600 million Africans lacking access to electricity, Ngirente said nuclear energy is important as a sustainable, low-carbon solution capable of ensuring energy security and supporting climate resilience across the continent.

Rwandan Minister of Infrastructure Jimmy Gasore noted that nuclear energy is central to Rwanda’s long-term energy strategy, and that Rwanda is actively exploring small modular reactors to meet rising energy demand and reduce carbon emissions.

“The first reactor is expected by 2026, with operational readiness targeted by 2028,” Gasore said.

Running through Tuesday, the summit seeks to elevate nuclear energy as a key pillar of Africa’s sustainable development.

NEISA 2025 is organized in collaboration with key international institutions, including the International Atomic Energy Agency, United Nations Economic Commission for Africa, Nuclear Energy Agency, World Nuclear Association, and leading regional financial institutions.

African delegates at the inaugural Nuclear Energy Innovation Summit for Africa (NEISA 2025) in the Rwandan capital of Kigali on Monday called for the accelerated adoption of nuclear energy to meet the continent’s rising energy demand, support industrialization, and drive sustainable development.

Xinhua

In a statement released on Monday, AFC/M23 spokesperson Lawrence Kanyuka described the airstrike as an act of 'unspeakable barbarity,' claiming it was a deliberate and premeditated attack targeting a population already traumatised by years of conflict.

The group stated that the aircraft was transporting food, medicine, and other essential supplies intended for civilians in the embattled region of Minembwe.

'This heinous crime… extended beyond human casualties; it also destroyed essential supplies including medicines,' the statement read. 'It reduced to ashes food rations intended for a disaster-stricken population traumatised by violence orchestrated by the Kinshasa regime since April 2017.'

The rebel group went on to accuse the Congolese government of using the strike as part of a broader ethnic cleansing campaign against the Banyamulenge community, an ethnic minority long targeted in eastern DRC’s complex conflicts.

AFC/M23 stated that the bombing was a continuation of the regime’s 'vile' efforts to 'condemn [the Banyamulenge] to protracted suffering while fueling an unprecedented humanitarian catastrophe in Minembwe.'

In addition to the bombing, the statement condemned coordinated attacks on civilians in several other areas including Kanyola, Kabare, Kigogo, Kadasomwa, and Nyabiondo. The group blamed the Congolese army and allied forces, including the Burundi National Defence Forces (FNDB), the Democratic Forces for the Liberation of Rwanda (FDLR), and local militia Wazalendo, for the escalating violence.

'These targeted massacres of our compatriots Banyamulenge will not go unpunished and must stop immediately,' the communiqué concluded.

There has been no immediate response from the Congolese government regarding the allegations.

The incident threatens to unravel the fragile peace process initiated in Qatar in recent months, where Congolese officials and representatives of the rebel coalition had agreed to a ceasefire aimed at ending years of conflict in the eastern part of the country.

The AFC/M23, which controls large swathes of territory in eastern DRC following fierce battles earlier this year, now claims that the Kinshasa regime is in 'flagrant, cynical, and repeated' violation of the ceasefire.

Meanwhile, the attack also comes just days after the Congolese government signed a historic peace deal with Rwanda aimed at ending a conflict that has lasted for three decades, exacerbated by the Kinshasa administration’s continued collaboration with the FDLR militia, which is linked to the 1994 Genocide against the Tutsi.

AFC/M23 spokesperson Lawrence Kanyuka described the airstrike as an act of 'unspeakable barbarity,' claiming it was a deliberate and premeditated attack targeting a population already traumatised by years of conflict.

Wycliffe Nyamasege