** A night of terror in Bukavu: between abuses and quest for peace **
During the night of March 7, Bukavu, the capital of South Kivu, was again bereaved by violence. Two people lost their lives and several others were injured in an armed attack orchestrated by unidentified armed men, who sowed terror in the communes of Ibanda and Kadutu. The echoes of the gunshots resounded for several hours, testifying to an intensity of the violence that ruins the hopes of peace for the inhabitants of this region.
This tragic drama raises many questions about increasing insecurity in Bukavu, exacerbated by the presence of armed groups like the AFC of Corneille Nangaa and the M23, allegedly supported by the Rwandan army. According to NGO statistics in the field, the number of clashes and incidents of violence in this region has increased by almost 40 % in the last six months, an alarming figure that lets fear an unpredictable and scary cycle of violence.
Beyond human tragedy, it is important to look at the socio-economic context that fuels this violence. The South Kivu region is rich in natural resources, especially in precious minerals. However, this wealth has often been synonymous with conflicts rather than development. Armed players exploit resources to finance their activities at the expense of local communities. Consequently, the inhabitants, paralyzed by fear, find themselves in a situation of increased vulnerability, often forced to negotiate with these groups for their security.
The declaration of Pastor Eugène Bujiriri during the cult of March 2 underlines a glaring reality: the abuses led by the rebels are not only a military question, but also affect the fundamental rights of citizens. His call for peace and the cessation of violence has a strong echo in a society exhausted by years of conflict. By evoking the presentation of the city “in the hands of God since 2003”, he established a spiritual link between civil societies and the search for peace, a link which can sometimes seem distant in political and military discussions.
The situation in Bukavu also calls for a reflection on the mechanisms of peace and reconciliation. How could neighboring states, and more particularly Rwanda, participate positively in the de-escalation of tensions rather than their worsening? Dialogue initiatives, both local and international, could defuse tensions. The commitment of the Church and community leaders in this process is crucial; Their voice can serve as a bridge between rival factions.
The international community, on the other hand, must play an active role. Recently, many NGOs have engaged in the field, but a concerted action at the diplomatic level is necessary to put pressure on the armed groups and the Rwandan state so that they respect human rights and put an end to the violence. Support for alternative development projects in South Kivu could also dissuade populations from storing alongside armed groups, by offering them resources and opportunities to support their needs.
Finally, the media coverage of this current crisis, such as that reported by Fatshimetrie, must also evolve so as not to confine itself to a simple presentation of the facts, but to encourage lasting solutions. It is crucial to raise public awareness of the complexity of this situation, by exploring narratives which include the voices of the victims and affected communities, and by proposing paths to real and lasting peace.
In short, Bukavu’s tragedy should not only be perceived as a news item, but as an opportunity to understand the underlying dynamics of modern conflicts. Only a global approach, taking into account both local realities and external influences, will be able to offer hope for returning to peace for South Kivu and its inhabitants. The voices rising to say “no to violence” must multiply, if we want to transform this desire for peace into a tangible and lasting reality.