Migration Hypothesis Vs. Hamitic Hypothesis
The colonial scholars who found complex societies in sub-Saharan Africa developed the Hamitic hypothesis, namely that "black Europeans" had migrated into the African interior, conquering the primitive peoples they found there and introducing civilization. The Hamitic hypothesis continues to echo into the current day, both inside and outside of academic circles. As scholars developed a migration hypothesis for the origin of the Tutsi that rejected the Hamitic thesis, the notion that the Tutsi were civilizing alien conquerors was also put in question.
One school of thought noted that the influx of pastoralists around the fifteenth century may have taken place over an extended period of time and been peaceful, rather than sudden and violent. The key distinction made was that migration was not the same as conquest. Other scholars delinked the arrival of Tutsi from the development of pastoralism and the beginning of the period of statebuilding. It appears clear that pastoralism was practiced in Rwanda prior to the fifteenth century immigration, while the dates of state formation and pastoralist influx do not entirely match. This argument thus attempts to play down the importance of the pastoralist migrations.
Still other studies point out that cultural transmission can occur without actual human migration. This raises the question of how much of the changes around the fifteenth and sixteenth centuries was the result of an influx of people as opposed to the existing population being exposed to new ideas. Studies that approach the subject of racial purity are among the most controversial. These studies point out that the pastoralist migrants and pre-migration Rwandans lived side by side for centuries and practiced extensive intermarriage. The notion that current Rwandans can claim exclusively Tutsi or Hutu bloodlines is thus questioned.
Read more about this topic: Origins Of Tutsi And Hutu
Famous quotes containing the word hypothesis:
“The hypothesis I wish to advance is that ... the language of morality is in ... grave disorder.... What we possess, if this is true, are the fragments of a conceptual scheme, parts of which now lack those contexts from which their significance derived. We possess indeed simulacra of morality, we continue to use many of the key expressions. But we have—very largely if not entirely—lost our comprehension, both theoretical and practical, of morality.”
—Alasdair Chalmers MacIntyre (b. 1929)