$Unique_ID{COW00657} $Pretitle{283} $Title{Burundi Chapter 1. General Character of the Society} $Subtitle{} $Author{Gordon C. McDonald} $Affiliation{HQ, Department of the Army} $Subject{ch social hutu family political burundi tutsi percent population cattle} $Date{1970} $Log{} Country: Burundi Book: Burundi, A Country Study Author: Gordon C. McDonald Affiliation: HQ, Department of the Army Date: 1970 Chapter 1. General Character of the Society Burundi is located on the highlands of the Congo-Nile Divide, along the western branch of the Great East African Rift Valley. Moderate climate and relatively productive soils have fostered an expanding population of about 3,500,000 people in a total area of 10,746 square miles. Regional densities range from under 100 to over 800 per square mile, with an average of approximately 325, making this one of the most densely populated countries in Africa (see Physical Environment, ch. 3; Population, ch. 4). Ninety-nine percent of the people are of African descent, and more than 90 percent make their living by subsistence farming and cattle raising. The historical division between farmer and herder formed much of the basis for the feudal master-servant relationship between the major Tutsi (Batutsi) and Hutu (Bahutu) ethnic groups, the major factor in the social structure (see Social Structure, ch. 5). Burundi was among the last areas of Africa to be penetrated by Europeans, and it was not until 1885, at the Conference of Berlin, that the area that is now Burundi was officially regarded by European powers as a German area of influence. The centralization of power in the Tutsi monarchy was not disrupted by German rule/ which ended with the defeat of Germany in 1918. In the postwar settlements the Territory of Ruanda-Urundi was declared a League of Nations Mandate, to be administered by Belgium. It became a United Nations Trusteeship after World War II, again under the Belgians who administered it much as an adjunct of the Congo (now Congo Kinshasa) until 1962, when the former Territory achieved independence as two approximately equal-sized nations, Burundi and Rwanda (see Historical Setting, ch. 2). Christian missionary teachings and the experience of working under the Belgium Trusteeship brought an awareness of European political processes to a small minority of Burundi, many of whom later became active in the move toward independence and self-government. Under the United Nations a modified version of representative self-government was developed after 1952, based in part upon a system of advisory councils. In preindependence years the ethnic Hutu made up approximately 83 percent of the population, and the pygmoid Twa less than 1 percent. The Tutsi, accounting for about 16 percent, still held most of their traditional authority and influence in the social and political structure. Old rivalries and feuds, usually suppressed during the periods of German and Belgian control, were diverted into political maneuvering during the 1950s, and more than 15 political parties demanded recognition. Two of these dominated the field by the end of 1960-the National Unity and Progress Party (Unite et progres national-UPRONA) and the Christian Democratic Party (Parti democrate Chretien-PDC) (see Historical Setting, ch. 2). Tutsi-Hutu factionalism continued when the nation became fully independent as a constitutional monarchy on July 1, 1962. From 1962 to 1966 political conflicts continued. The Constitution was suspended in mid-1966, and on November 28 of that year Army Captain Michel Micombero, then Prime Minister, announced that the military leaders had decided to end the rule of the monarchy. A 13-man Revolutionary Council assumed control, with Micombero as President (see Political and Government Systems, ch. 6). In 1969 this Government continued to control the nation, ruling by presidential edict. There was little of the dissidence and violence of the pre-1966 period. As head of the State and of UPRONA, the only political party, Micombero had great personal authority which he generally used with restraint. After consolidating control he had, for the most part, avoided punitive measures against the restive leaders of the Hutu majority, and had accepted a limited number of Hutu into administrative positions. He had worked for national unity and for economic development along socialist lines. His government had avoided alignments with either Communist or Western nations, and had sought good relationships with the neighboring states of Rwanda, Tanzania, and Congo (Kinshasa). In the 1965 census, 46 percent of the people were under 15 years of age, indicating that population growth will probably put increasing pressure on the land during the 1970s. The Burundi child lives amid the local kin group, and is taught the social values and religious beliefs of his forefathers, including total resignation to the will of Imana, the Supreme Being and source of all good. Acceptance of Imana's will and an immutable future helps to explain the subsistence farmers' uncomplaining acceptance of a precarious survival of an inadequate diet, which is extracted from an overworked soil by daily handlabor (see Religion and Social Values, ch. 5). Since the turn of the century, more than half the population has adopted Christianity, but other changes have proceeded more slowly. Most farmers are Hutu, descendants of migrants who probably came from the north and west five or six centuries ago, and began to clear the prevailing mixed forests. Pygmoid Twa (Batwa) who already lived in the area were pushed aside, and the Hutu farmers were well established before the arrival of the Tutsi, the Nilotic herdsmen who moved in from the north three centuries ago. During a period of two centuries the Tutsi warrior-herdsmen subjugated the Hutu, who became serfs. The Hutu adopted the Tutsi's mystic attachment to his cattle, living symbols of wealth and prestige. A clientship system (ubugabire) developed, in which the Hutu tended cattle owned by the Tutsi, receiving in return protection from enemies and possibly some of the increase in the herds. (see Ethnic Groups, ch. 4; Social Values, ch. 5). There has been no great change in this use of land and labor for the production of cattle which contribute little to the economy, even though the nation's major problem is the need to increase food production. About two-fifths of the land is suitable for farming, and another two-fifths for grazing. The combination of moderately fertile soil and tropical highland climate encourages a wide variety of legumes, tubers, cereals, and other food crops. Many varieties of beans and peas are grown, and are a main source of protein. Maize, barley, sorghum, several millets, and other cereals are common in most provinces. Most farm families also produce cassava, potatoes, various green vegetables, and bananas. Much of the banana and sorghum crop is used for the production of beer, which is extremely important as a diet item and a social necessity. The rural family is the main body of the social structure. Each family or kin group lives in a separate farmstead, preferably on the slopes or tops of hills. There are few villages, and very few rural dwellers have had social, psychological, or political ties which would distract them from family, crops, and cattle (see Social Values, ch. 5). In the past, a clan chief sometimes improved his status or increased his wealth by marriage. Before the influence of the Roman Catholic and Protestant missionaries became widespread, a man might have had several wives. Whether a man was well-to-do or not, a large family was considered a blessing. Fathers had great authority, and usually took seriously their responsibility for maintaining the well-being and dignity of the family. All relatives were taken in by a family or kin group, so that there were no unattached people. Strict taboos governed relationships with blood relatives and in-laws. Among the Tutsi, a successful male was expected to display refined manners and eloquence. Women did not normally achieve authority, but were respected as bearers of children and symbols of fertility. Rituals, cults, diviners, witchcraft, amulets, and charms influenced the attitudes and daily life of the family. Magico-religious specialists treated illnesses, predicted the future, prepared charms, and acted as mediators with the ever-present ancestor-spirits, who sometimes became hostile and had to be placated if misfortune was to be avoided. Through informal training within the family, children received a thorough knowledge of manners and taboos. Formal education has been given almost exclusively by Roman Catholic and Protestant missionary organizations, subsidized in some cases by the Belgian Government. Education above primary level is limited, but some progress has been made since 1962, including the training of additional, badly needed teachers. Schooling was given in Rundi (Kirundi), a Bantu language used by most of the population, and in French, the official language of the Government. Only a very small minority have used French regularly outside the schools. Swahili (Kiswahili) is used as a language of commerce in Bujumbura and the larger settlements (see Education, ch. 7). Bujumbura is the national capital as well as the only important business center, containing most of the nation's industry and handling most of the foreign trade. Basic resources, on which an enlarged manufacturing and money economy might be based, are scarce, and coffee is the only major cash and export crop. A provisional Five-Year Development Plan (1968-72) envisions social and economic projects which are designed to increase monetary income and living standards (see Economic and Financial Systems, ch. 8). Situated deep in the African continent, away from major ports and trade centers, the new nation has not been able to import the capital and technical skills needed to develop a strong market and money economy.