A/HRC/19/56/Add.1 6. In the following report, the independent expert details relevant information that she gained from her consultations in-country and additional research and information from credible sources. She has tried to record faithfully the views of the Government, to the extent permitted by restrictions on the length of this report. III. Protection of the right to cultural and ethnic identity A. Government views on ethnicity and the root causes of the 1994 genocide 7. According to the Government of Rwanda,1 during the pre-colonial era, Rwandans swore allegiance to the same monarch, had the same culture, the same language, “Kinyarwanda”, and lived together on the same territory. At that time, Rwandan identity was closely related to clans. Belonging to the same clan implied that the persons concerned were of the same origin. The Government claims that myths related to the origin of the Hutu, the Tutsi and the Batwa contradict the fact that all shared the same ancestral father, “Kanyarwanda”. 8. In the pre-colonial era, “Tutsiness” and “Hutuness” were social classifications or classes that were not static. For example, mechanisms existed for social promotion (Tutsification) for Hutus and for the Batwa, including through the acquisition of a herd of cows. Equally, “Tutsification” could result from a decision by the King, marriage with a Tutsi or adoption by a Tutsi. The reverse phenomenon, “Hutufication”, considered a kind of social demotion, could occur if, for example, a Tutsi person was deprived by some means of their cattle herds. Therefore “Tutsiness” and “Hutuness” did not have a genetic dimension. 9. The Government maintains that distinct ethnic groups exist only when they each belong to a different community of language, culture, history or territory. It claims, however, such differences have never existed in Rwanda. Therefore it concludes that only one ethnic group exists in Rwanda – the Banyarwanda. 10. The colonial period was characterized by a strategy of divide and rule. Ethnic identity was highly manipulated and institutionalized in administrative organs during the colonial era. The population became indoctrinated with colonialists‟ theories of ethnicity. Even in post-colonial Rwanda, divisionism and discriminatory practices were further entrenched. Identification cards had ethnic classifications. Access to Government services, such as education and service employment, was based on an ethnic-quota system. Ethnic divisions were made a part of daily lessons in schools. Corrupt leaders exploited the system for political gains. The ultimate result was the 1994 genocide. 11. Current-day Government officials consistently repeat this ethno-historical analysis. It underpins the national legislative and policy framework implemented by the current Government for the promotion of a single Rwandese national identity, unity and reconciliation. Under this framework, ethnic minorities are not recognized as existing in Rwanda, the use of terminology that refers to different ethnic groups is strongly discouraged and all references to Bahutu, Batutsi or Batwa are banned from official documents. 1 The following information is summarized from analysis provided by the Government in its thirteenth to seventeenth periodic report to the Committee on the Elimination of Racial Discrimination (CERD/C/RWA/13-17). 5