Native name
Conventional long name	Republic of Rwanda
Common name	Rwanda
Alt flag	Flag of Rwanda: Blue, yellow and green stripes with a yellow sun in top right corner
Image coat	Coat of arms of Rwanda.svg
National motto	''Ubumwe, Umurimo, Gukunda Igihugu''"Unity, Work, Patriotism"
Alt map	Map showing part of Africa, with Rwanda coloured in red
National anthem	"""Beautiful Rwanda"
Official languages	Kinyarwanda, French, English
Demonym	Rwandan, Rwandese
Capital	Kigali
Government type	Republic
Leader title1	President
Leader title2	Prime Minister
Leader name1	Paul Kagame
Leader name2	Bernard Makuza
Largest city	Kigali
Area km2	26,338
Area sq mi	10,169
Area rank	148th
Area magnitude	1 E10
Percent water	5.3
Population estimate	11,370,425
Population estimate year	2011
Population estimate rank	73rd
Population census	8,162,715
Population census year	2002
Population density km2	419.8
Population density sq mi	1087.2
Population density rank	29th
Gdp ppp year	2011
Gdp ppp	$13.109 billion
Gdp ppp per capita	$1,284
Gdp nominal	$6.055 billion
Gdp nominal year	2011
Gdp nominal per capita	$593
Hdi year	2010
Hdi	0.385
Hdi rank	152nd
Hdi category	low
Gini	41.1
Gini year	2003
Gini category	medium
Sovereignty type	Independence
Sovereignty note	from Belgium
Established event1	Date
Established date1	1 July 1962
Currency	Rwandan franc
Currency code	RWF
Time zone	CAT
Utc offset	+2
Time zone dst	''not observed''
Utc offset dst	+2
Drives on	right
Cctld	.rw
Calling code	250
Footnotes	}}

Rwanda , officially the Republic of Rwanda (; ), is a country in central and eastern Africa with a population of approximately 11.4 million (2011). Rwanda is located a few degrees south of the Equator, and is bordered by Uganda, Tanzania, Burundi and the Democratic Republic of the Congo. All of Rwanda is at high altitude, with a geography dominated by mountains in the west, savanna in the east, and numerous lakes throughout the country. The climate is temperate, with two rainy seasons and two dry seasons every year.

The population is young and predominantly rural, with a density among the highest in Africa. Rwandans form three groups: the Hutu, Tutsi, and Twa. These groups share a common culture and language and are classified as social groups rather than tribes. Christianity is the largest religion in the country, and the principal language is Kinyarwanda, spoken by most Rwandans. Rwanda follows a presidential system of government. The incumbent President is Paul Kagame of the Rwandan Patriotic Front (RPF). The government receives electoral support from across the community, and corruption levels are low relative to other Sub-Saharan African countries, although human rights organisations allege suppression of opposition groups.

Hunter gatherers settled the territory in the stone and iron ages, followed later by Bantu settlers. The population coalesced, first into clans and then into kingdoms. The Kingdom of Rwanda dominated from the mid-eighteenth century, with the Tutsi Kings conquering others militarily, centralising power, and later enacting anti-Hutu policies. Germany colonised Rwanda in 1884, followed by Belgium, which invaded in 1916 during World War I. Both European nations ruled through the Kings and perpetuated pro-Tutsi policy. The Hutu population revolted in 1959, establishing an independent Hutu state in 1962. The Tutsi-led Rwandan Patriotic Front (RPF) launched a civil war in 1990, which was followed by the 1994 Genocide, in which Hutu extremists killed an estimated 500,000 to 1 million Tutsi and moderate Hutu. The RPF ended the genocide with a military victory.

Rwanda's economy suffered heavily during the 1994 Genocide, but has since strengthened. The economy is based mostly on subsistence agriculture. Coffee and tea are the major cash crops for export. Tourism is a fast-growing sector and is now the country's leading foreign exchange earner, the most popular activity being the tracking of mountain gorillas. Music and dance are an integral part of Rwandan culture, particularly drums and the highly-choreographed ''Intore'' dance. Traditional arts and crafts are produced throughout the country, including ''imigongo'', a unique cow dung art.

History

Humans moved into what is now Rwanda following the last ice age, either in the Neolithic period around ten thousand years ago, or in the long humid period which followed, up to around 3000 BC. Archaeological excavations have revealed evidence of sparse settlement by hunter gatherers in the late stone age, followed by a larger population of early Iron Age settlers, who produced dimpled pottery and iron tools. These early inhabitants were the ancestors of the Twas, a group of aboriginal pygmy hunter-gatherers who remain in Rwanda today. Between 700 BC and 1500 AD, a number of Bantu groups migrated into Rwanda, and began to clear forest land for agriculture. The forest-dwelling Twas lost much of their habitat and were forced to move on to the slopes of mountains. Historians have several theories regarding the nature of the Bantu migrations; one theory is that the first settlers were Hutus, while the Tutsis migrated later and formed a distinct racial group, possibly of Cushitic origin. An alternative theory is that the migration was slow and steady, with incoming groups integrating into rather than conquering the existing society. Under this theory, the Hutu and Tutsi distinction arose later and was a class distinction rather than a racial one.

The earliest form of social organisation in the area was the clan (''ubwoko''). Clans existed across the Great Lakes region, with around twenty that existed in the area that is now Rwanda. The clans were not limited to genealogical lineages or geographical area, and most included Hutus, Tutsis, and Twas. From the 15th century, the clans began to coalesce into kingdoms. By 1700, around eight kingdoms existed in present-day Rwanda, the largest ones being Bugesera, Gisaka, the northern part of the Kingdom of Burundi, and the early Kingdom of Rwanda. The Kingdom of Rwanda, ruled by the Tutsi Nyiginya dynasty, became increasingly dominant from the mid-eighteenth century, as the Kings centralised power and expanded the kingdom militarily, taking control of several smaller kingdoms. The kingdom reached its greatest extent during the nineteenth century under the reign of King Kigeli Rwabugiri. Rwabugiri conquered a number of smaller states and expanded the kingdom west to the shores of Lake Kivu and north into what is now Uganda. He also initiated administrative reforms; these included ubuhake, a cattle clientship which allowed a small number of Hutus privileged status, and uburetwa, a system of Hutu forced labour. Rwabugiri's changes caused a rift to grow between the Hutu and Tutsi populations. The Twas were better off than in pre-Kingdom days, with some becoming dancers in the royal court, but their numbers continued to decline.

The Berlin Conference of 1884 assigned the territory to Germany as part of Ruanda-Urundi, marking the beginning of the colonial era. It was then united with the German territory of Tanganyika to form German East Africa. Explorer Gustav Adolf von Götzen, who later became Governor of German East Africa, was the first European to significantly explore the country in 1894; he crossed from the south-east to Lake Kivu and met the King. Germany appointed a Resident for Rwanda in 1907, and German missionaries and military personnel began to arrive in the country shortly thereafter. The Germans did not significantly alter the societal structure of the country, but exerted influence by supporting the King and the existing hierarchy and placing advisers at the courts of local chiefs. They also observed and perpetuated the ethnic divisions of the country; they favoured the Tutsis as the ruling class and aided the monarchy in putting down rebellions of Hutus who did not submit to Tutsi control. In 1916, during World War I (WWI), Belgian forces defeated the Germans and took control of Ruanda-Urundi.

In 1919, following the end of WWI, the League of Nations declared Rwanda a mandate territory under the control of Belgium. Belgium's involvement was far more direct than that of Germany; they introduced large-scale projects in education, health, public works, and agricultural supervision. As the population of the country grew, Belgium introduced new crops and improved agricultural techniques to try to reduce the incidence of famine. This was unsuccessful in preventing the Ruzagayura famine of 1943–1944, which claimed the lives of up to one-third of the population. Belgium also maintained the existing class system, promoting Tutsi supremacy. The Belgian authorities considered the Hutus and Tutsis different races and, in 1935, introduced identity cards labelling each individual as either Tutsi, Hutu, or Twa. While it had previously been possible for particularly wealthy Hutus to become honorary Tutsis, the identity cards prevented any further movement between the classes.

Belgium continued to rule Rwanda as a UN Trust Territory after World War II, with a mandate to oversee independence. Two rival groups emerged, the Tutsi elite who favoured early independence under the existing system, and the Hutu emancipation movement led by Grégoire Kayibanda, which sought an end to "Tutsi feudalism". The Belgians dropped their long-standing support for the existing hierarchy by favouring the Hutu party. Tension between the two groups escalated through the 1950s, culminating in the 1959 Rwandan Revolution: Hutu activists began killing Tutsis, forcing more than 100,000 to seek refuge in neighbouring countries. In 1962, the now pro-Hutu Belgians held a referendum and elections in which the country voted to abolish the monarchy. Rwanda was separated from Burundi and gained independence under Kayibanda in 1962. Cycles of violence took place during the following years. Rebel exiled Tutsis attacked from neighbouring countries and Hutus retaliated with large-scale slaughter and repression of Tutsis within Rwanda.

In 1973 Juvenal Habyarimana, who claimed that the government had become too corrupt, ineffective, and violent, staged a military coup and became President. Several top-ranking officials were killed, including Kayibanda and his wife. In the years following the coup, Rwanda enjoyed relative economic prosperity and a lessened amount of violence against Tutsis, although pro-Hutu discrimination continued. The Twas remained marginalised, and by 1990 were almost entirely forced out of the forests by the government; many became beggars. Rwanda's population had increased from 1.6 million people in 1934 to 7.1 million in 1989, leading to competition for land.

In 1990, the Rwandan Patriotic Front (RPF), a rebel group composed mostly of Tutsi refugees, invaded northern Rwanda from Uganda, initiating the Rwandan Civil War. The Rwandan government, supported by troops from France, was initially successful in suppressing the rebels, but the RPF regrouped and captured territory in the north; for the next year and a half, neither side was able to gain a decisive advantage. The war weakened Habyarimana's authority and in 1992 mass demonstrations forced him to enter a coalition with domestic opposition parties and seek peace with the RPF. Despite continuing ethnic strife, including Hutu displacement from RPF-controlled areas and violence against Tutsis in the south, the two sides agreed to a cease-fire in 1993 and negotiated a peace settlement in Arusha, Tanzania.

The cease-fire ended on 6 April 1994 when Habyarimana's plane was shot down near Kigali Airport, killing the President and Cyprien Ntaryamira, the President of Burundi. It is still unknown who launched the attack; each side blamed the other. The shooting down of the plane served as the catalyst for the Rwandan Genocide, which began within a few hours. Over the course of approximately 100 days, between 500,000 and 1,000,000 Tutsis and politically moderate Hutus were killed in well-planned attacks on the orders of the interim government. Many Twas were also killed, despite not being directly targeted. The Tutsi RPF restarted their offensive, and took control of the country methodically by cutting off government supply routes and encircling Kigali. The international response to the Genocide was limited, with major powers reluctant to strengthen the already overstretched UN peacekeeping force. The RPF took control of Kigali on 4 July and the whole country by 18 July 1994. A coalition government was sworn in under a transitional constitution with Pasteur Bizimungu as President.

The new regime faced immediate problems, with approximately two million Hutus having fled to neighbouring countries, in particular Zaire, fearing RPF reprisals for the Genocide. Thousands died in epidemics of diseases common in refugee camps, such as cholera. The Rwandan army launched a series of attacks on the camps in 1996 in retaliation to crossborder shelling from the camps by militia. Following these attacks most refugees returned to Rwanda. A period of reconciliation and justice began in late 1994, with the establishment of the International Criminal Tribunal for Rwanda (ICTR) and the reintroduction of ''Gacaca'', a traditional village court system. During the 2000s the government replaced the flag, anthem, and constitution, re-drew the local authority boundaries, and the country joined the East African Community and the Commonwealth of Nations. Rwanda's economy and tourist numbers grew rapidly during the decade, and the country's Human Development Index grew by 3.3%, the largest increase of any country.

Politics and government

Rwanda is a presidential unitary republic, based upon a multi-party system. The current constitution was adopted following a national referendum in 2003, replacing the transitional constitution which had been in place since 1994. The President of Rwanda is the head of state and has broad, unilateral powers to create policy, administer government agencies, exercise the prerogative of mercy, command the armed forces, negotiate and ratify treaties, sign presidential orders, and declare war or a state of emergency. The President is elected by popular vote every seven years, and appoints members of the Prime Minister and all other members of Cabinet. The incumbent President is Paul Kagame, who took office under the transitional government arrangements in 2000 and won elections in 2003 and 2010.

The Parliament consists of two chambers. It makes legislation and is empowered by the constitution to oversee the activities of the President and the Cabinet. The lower chamber is the Chamber of Deputies, which has 80 members serving five-year terms. Twenty-four of these seats are reserved for women, elected through a joint assembly of local government officials; another three seats are reserved for youth and disabled members; the remaining 53 are elected by universal suffrage under a proportional representation system. Following the 2008 election, there are 45 female deputies, making Rwanda the only country with a female majority in the national parliament. The upper chamber is the 26-seat Senate, whose members are selected by a variety of bodies. A mandatory minimum of 30% of the senators are women. Senators serve eight-year terms.

Rwanda's legal system is largely based on German and Belgian civil law systems and customary law. The judiciary is independent of the executive branch, although the President and the Senate are involved in the appointment of Supreme Court judges. Human Rights Watch have praised the Rwandan government for progress made in the delivery of justice including the abolition of the death penalty, but also allege interference in the judicial system by members of the government: politically motivated appointment of judges, misuse of prosecutorial power, and pressure on judges to make particular decisions. The constitution provides for two types of court—ordinary and specialised. Ordinary courts are the Supreme Court, the High Court, and regional courts, while specialised courts are military courts and the traditional ''Gacaca'' courts, which have been revived to expedite the trials of genocide suspects.

Rwanda has low corruption levels; in 2010, Transparency International ranked Rwanda as the 66th cleanest out of 178 countries in the world, and 8th out of 47 in Sub-Saharan Africa. The constitution provides for an Ombudsman, whose duties include prevention and fighting of corruption. Public officials (including the President) are required by the constitution to declare their wealth to the Ombudsman and to the public.

The Rwandan Patriotic Front (RPF) has been the dominant political party in the country since 1994. The RPF has maintained control of the presidency and the Parliament in national elections, with the party's vote share consistently exceeding 70%. The RPF is seen as a Tutsi-dominated party but receives support from across the country, and is credited with ensuring continued peace, stability, and economic growth. Human rights organisations claim that the government suppresses the freedoms of opposition groups by restricting candidacies in elections to government-friendly parties, suppressing demonstrations, and arresting opposition leaders and journalists.

Rwanda is a member of the UN, the African Union, and La Francophonie. Rwanda seeks closer ties with neighbouring countries in East Africa and with the English speaking world. To this end, Rwanda joined the East African Community in 2007, and the Commonwealth of Nations in 2009. Relations with the Democratic Republic of Congo remain tense following Rwanda's involvement in the First and Second Congo Wars. The Congolese army alleges Rwandan attacks on their troops, while Rwanda blames the Congolese government for failing to suppress Hutu rebels in North and South Kivu provinces.

Administrative divisions

Rwanda has been governed by a strict hierarchy since precolonial times. Before colonisation, the King (Mwami) exercised control through a system of provinces, districts, hills, and neighbourhoods. The current constitution divides Rwanda into provinces (), districts (), cities, municipalities, towns, sectors (), and cells (), with each subdivision and its borders established by Parliament.

The five provinces act as intermediaries between the national government and their constituent districts to ensure that national policies are implemented at the district level. The "Rwanda Decentralization Strategic Framework" developed by the Ministry of Local Government assigns to provinces the responsibility for "coordinating governance issues in the Province, as well as monitoring and evaluation." Each province is headed by a governor, appointed by the President and approved by the Senate. The districts are responsible for coordinating public service delivery and economic development. They are divided into sectors, which are responsible for the delivery of public services as mandated by the districts. Districts and sectors have directly elected councils, and are run by an executive committee selected by that council. The cells are the smallest political unit, providing a link between the people and the sectors. All adult resident citizens are members of their local cell council, from which an executive committee is elected. The city of Kigali is a provincial-level authority, which coordinates urban planning within the city.

The present borders were drawn in 2006 with the aim of decentralising power and removing associations with the old system and the genocide. The previous structure of 12 provinces centred around the largest cities was replaced with five provinces based primarily on geography. These are Northern Province, Southern Province, Eastern Province, Western Province, and Kigali Province in the centre.

Geography

At , Rwanda is the world's 148th-largest country. It is comparable in size to Haiti or the state of Maryland in the United States, and it is a little larger than Wales. The entire country is at high altitude: the lowest point is the Ruzizi River at above sea level. Rwanda is located in Central/Eastern Africa, and is bordered by the Democratic Republic of the Congo to the west, Uganda to the north, Tanzania to the east, and Burundi to the south. It lies a few degrees south of the equator and is landlocked. The capital, Kigali, is located near the centre of Rwanda.

The watershed between the major Congo and Nile drainage basins runs from north to south through Rwanda, with around 80% of the country's area draining into the Nile and 20% into the Congo via the Ruzizi River. The country's longest river is the Nyabarongo, which rises in the south-west, flows north, east, and south-east before merging with the Ruvubu to form the Kagera; the Kagera then flows due north along the eastern border with Tanzania. The Nyabarongo-Kagera eventually drains into Lake Victoria, and its source in Nyungwe Forest is a contender for the as-yet undetermined overall source of the Nile. Rwanda has many lakes, the largest being Lake Kivu. This lake occupies the floor of the Great Rift Valley along most of the length of Rwanda's western border, and with a maximum depth of , it is one of the twenty deepest lakes in the world. Other sizeable lakes include Burera, Ruhondo, Muhazi, Rweru, and Ihema, the last being the largest of a string of lakes in the eastern plains of Akagera National Park.

Mountains dominate central and western Rwanda; these mountains are part of a series of mountain chains which flank the Albertine branch of the Great Rift Valley; this branch runs from north to south along Rwanda's western border. The highest peaks are found in the Virunga Mountains volcano chain in the north-west; this includes Mount Karisimbi, Rwanda's highest point, at . This western section of the country, which lies within the Albertine Rift montane forests ecoregion, has an elevation of to . The centre of the country is predominantly rolling hills, while the eastern border region consists of savanna, plains and swamps.

Climate

Rwanda has a temperate tropical highland climate, with lower temperatures than is typical for equatorial countries due to the high altitude. Kigali, in the centre of the country, has a typical daily temperature range between and , with little variation through the year. There are some temperature variations across the country; the mountainous west is generally cooler than the lower-lying east. There are two rainy seasons in the year; the first runs from February to June and the second from September to December. These are separated by two dry seasons: the major one from June to September, during which there is often no rain at all, and a shorter and less severe one from December to February. Rainfall varies geographically, with the west and northwest of the country receiving more precipitation annually than the east and southeast.

Biodiversity

In prehistoric times montane forest occupied one third of the territory of present-day Rwanda. Naturally occurring vegetation is now mostly restricted to the three National Parks, with terraced agriculture dominating the rest of the country. Nyungwe, the largest tract of forest, contains 200 species of tree as well as orchids and begonias. Vegetation in the Volcanoes National Park is mostly bamboo and moorland, with small areas of forest. Akagera, by contrast, has a savanna ecosystem in which acacia is the dominant flora. Some plant species are endemic to Akagera.

The greatest diversity of large mammals is found in the three National Parks, which are designated conservation areas. Akagera contains typical savanna animals such as giraffes and elephants, while Volcanoes is home to an estimated one third of the worldwide mountain gorilla population. Nyungwe Forest boasts thirteen primate species including chimpanzees and Ruwenzori colobus arboreal monkeys; the Ruwenzori colobus move in groups of up to 400 individuals, the largest troop size of any primate in Africa.

There are 670 bird species in Rwanda, with variation between the east and the west. Nyungwe Forest, in the west, has 280 recorded species, of which 26 are endemic to the Albertine Rift; endemic species include the Ruwenzori Turaco and Handsome Francolin. Eastern Rwanda, by contrast, features savanna birds such as the Black-headed Gonolek and those associated with swamps and lakes, including storks and Pied Kingfishers.

Economy

Rwanda's economy suffered heavily during the 1994 Genocide, with widespread loss of life, failure to maintain the infrastructure, looting and neglect of important cash crops. This caused a large drop in GDP and destroyed the country's ability to attract private and external investment. The economy has since strengthened, with per-capita GDP (PPP) estimated at $1,284 in 2011, compared with $416 in 1994. Major export markets include China, Germany and the United States. The economy is managed by the central National Bank of Rwanda and the currency is the Rwandan franc; in June 2010, the exchange rate was 588 francs to the United States dollar. Rwanda joined the East African Community in 2007 and there are plans for a common East African shilling, which could be in place by 2012.

Rwanda is a country of few natural resources, and the economy is based mostly on subsistence agriculture by local farmers using simple tools. An estimated 90% of the working population farms, and agriculture comprised an estimated 42.1% of GDP in 2010. Since the mid 1980s, farm sizes and food production have been decreasing, due in part to the resettlement of displaced people. Despite Rwanda's fertile ecosystem, food production often does not keep pace with population growth, and food imports are required.

Crops grown in the country include coffee, tea, pyrethrum, bananas, beans, sorghum and potatoes. Coffee and tea are the major cash crops for export, with the high altitudes, steep slopes and volcanic soils providing favourable conditions. Reliance on agricultural exports makes Rwanda vulnerable to shifts in their prices. Animals raised in Rwanda include cows, goats, sheep, pigs, chicken and rabbits, with geographical variation in the numbers of each. Production systems are mostly traditional, although there are a few intensive dairy farms around Kigali. Shortage of land, water shortage, insufficient and poor quality feed and regular disease epidemics with insufficient veterinary service are major constraints that restrict output. Fishing takes place on the country's lakes, but stocks are very depleted, and live fish are being imported in an attempt to revive the industry.

The industrial sector is small, contributing 14.3% of GDP in 2010. Products manufactured include cement, agricultural products, small-scale beverages, soap, furniture, shoes, plastic goods, textiles and cigarettes. Rwanda's mining industry is an important contributor, generating US$93 million in 2008. Minerals mined include cassiterite, wolframite, gold and coltan, which is used in the manufacture of electronic and communication devices such as mobile phones.

Rwanda's service sector suffered during the late-2000s recession as banks reduced lending and foreign aid projects and investment were reduced. The sector rebounded in 2010, becoming the country's largest sector by economic output and contributing 43.6% of the country's GDP. Key tertiary contributors include banking and finance, wholesale and retail trade, hotels and restaurants, transport, storage, communication, insurance, real estate, business services and public administration including education and health. Tourism is one of the fastest-growing economic resources and is now the country's leading foreign exchange earner, generating US$214 million in 2008, up by 54% on the previous year. Despite the Genocide, the country is increasingly perceived internationally as a safe destination; 980,577 people visited the country in 2008, up from 826,374 in 2007. The country's most popular tourist activity is the tracking of mountain gorillas, which takes place in Volcanoes National Park. Other attractions include Nyungwe Forest, home to chimpanzees, Ruwenzori colobus and other primates, the resorts of Lake Kivu, and Akagera, a small savanna reserve in the east of the country.

Media and communications

The largest radio and television stations are state-run. Most Rwandans have access to radio and Radio Rwanda is the main source of news throughout the country. Television access is limited mostly to urban areas. The press is tightly restricted and newspapers routinely self-censor to avoid government reprisals. Restrictions were increased in the run-up to the Rwandan presidential election of 2010, with two independent newspapers, ''Umuseso'' and ''Umuvugizi'', being suspended for six months by the High Media Council.

Rwandatel is the country's oldest telecommunications group, providing landlines to 23,000 subscribers, mostly government institutions, banks, Non Government Organisations and embassies. Private landline subscription levels are low. As of 2011, mobile phone penetration in the country is 35%, up 1% on the previous year. The leading provider is MTN, with around 2.5 million subscribers, followed by Tigo with 700,000. A third mobile phone service, run by Rwandatel, had its licence revoked in April 2011 by the industry regulator, following the company's failure to meet agreed investment commitments. Internet penetration is low but rising rapidly; in 2009 there were 4.5 internet users per 100 people, up from 2.1 in 2007. In 2011, a fibre optic telecommunications network was completed, intended to provide broadband services and facilitate electronic commerce. This network is connected to SEACOM, a submarine fibre-optic cable connecting communication carriers in southern and eastern Africa. Within Rwanda the cables run along major roads, linking towns around the country. Mobile provider MTN also runs a wireless internet service accessible in most areas of Kigali via pre-paid subscription.

Infrastructure

The Rwandan government prioritised funding of water supply development during the 2000s, significantly increasing its share of the national budget. This funding, along with donor support, caused a rapid increase in access to safe water; in 2008, 73% of the population had access to safe water, up from about 55% in 2005. The country's water infrastructure consists urban and rural systems which deliver water to the public, mainly through standpipes in rural areas and private connections in urban areas. In areas not served by these systems, hand pumps and managed springs are used. Despite rainfall exceeding annually in many areas, little use is made of rainwater harvesting. Access to sanitation remains low; the United Nations estimates that in 2006, 34% of urban and 20% of rural dwellers had access to improved sanitation. Government policy measures to improve sanitation are limited, focusing only on urban areas. The majority of the population, both urban and rural, use public shared pit latrines for sanitation.

Rwanda's electricity supply was, until the early 2000s, generated almost entirely from hydroelectric sources; power stations on Lakes Burera and Ruhondo provided 90% of the country's electricity. A combination of below average rainfall and human activity, including the draining of the Rugezi wetlands for cultivation and grazing, caused the two lakes' water levels to fall from 1990 onwards; by 2004 levels were reduced by 50%, leading to a sharp drop in output from the power stations. This, coupled with increased demand as the economy grew, precipitated a shortfall in 2004 and widespread loadshedding. As an emergency measure, the government installed diesel generators north of Kigali; by 2006 these were providing 56% of the country's electricity, but were very costly. The government enacted a number of measures to alleviate this problem, including rehabilitating the Rugezi wetlands, which supply water to Burera and Ruhondo and investing in a scheme to extract methane gas from Lake Kivu, expected to increase the country's power generation by a factor of twenty. Only 6% of the population had access to electricity in 2009.

The government has increased investment in the transport infrastructure of Rwanda since the 1994 Genocide, with aid from the United States, European Union, Japan and others. The transport system centres primarily around the road network, with paved roads between Kigali and most other major cities and towns in the country. Rwanda is linked by road to other countries in East Africa, such as Uganda, Tanzania, Burundi and Kenya, as well as to the eastern Congolese cities of Goma and Bukavu; the country's most important trade route is the road to the port of Mombasa via Kampala and Nairobi. The principal form of public transport in the country is share taxi. Express routes link the major cities and local service is offered to most villages along the main roads. Coach services are available to various destinations in neighbouring countries. The country has an international airport at Kigali that serves one domestic and several international destinations. As of 2011 the country has no railways, although funding has been secured for a feasibility study into extending the Tanzanian Central Line into Rwanda. There is no public water transport between the port cities on Lake Kivu, although a limited private service exists.

Demographics

2010 estimates place Rwanda's population at 11,055,976. The population is young: an estimated 42.7% are under the age of 15, and 97.5% are under 65. The annual birth rate is estimated at 40.2 births per 1,000 inhabitants, and the death rate at 14.9. The life expectancy is 56.8 years (58.1 years for females and 55.4 years for males), which is the 33rd lowest out of 224 countries and territories. The sex ratio of the country is relatively even.

At , Rwanda's population density is amongst the highest in Africa. Historians such as Gérard Prunier believe that the 1994 genocide can be partly attributed to the population density. The population is predominantly rural, with a few large towns; dwellings are evenly spread throughout the country. The only sparsely populated area of the country is the savanna land in the former province of Umutara and Akagera National Park in the east. Kigali is the largest city, with a population of around one million. Its rapidly-increasing population challenges its infrastructural development. Other notable towns are Gitarama, Butare, and Gisenyi, all with populations below 100,000. Rural to urban migration, which was very low before 1994, now stands at 4.2% per year.

Rwanda has been a unified state since pre-colonial times with only one ethnic group, the Banyarwanda; this contrasts with most modern African states, whose borders were drawn by colonial powers and did not correspond to ethnic boundaries or pre-colonial kingdoms. Within the Banyarwanda people, there are three separate groups, the Hutus (84% of the population as of 2009), Tutsis (15%) and Twas (1%). Unlike the disparate ethnic groups of neighbouring Uganda and Tanzania, these three groups share a common culture and language and are classified as social groups rather than tribes. The Tutsis were traditionally the ruling class, from whom the Kings and the majority of chiefs were derived, while the Hutus were agriculturalists. The Twas are a pygmy people thought to descend from Rwanda's earliest inhabitants. The current government discourages the Hutu/Tutsi/Twa distinction, and has removed the classification from identity cards.

Most Rwandans are Christian, but there have been significant changes since the Genocide, with many conversions to Evangelical Christian faiths and Islam. As of 2006, Catholics represented 56.5 % of the population, Protestants 37.1 % (of whom 11.1 % were Seventh Day Adventists) and Muslims 4.6 %. 1.7 % claimed no religious beliefs. Traditional African religion, despite officially representing only 0.1 % of the population, retains an influence. Many Rwandans view the Christian God as synonymous with the traditional Rwandan God Imana.

The country's principal language is Kinyarwanda, which is spoken by most Rwandans. The major European language introduced during colonialism was French. The influx of former refugees from Uganda and elsewhere has created a linguistic divide between the English-speaking population and the French-speaking remainder of the country. Kinyarwanda, English and French are all official languages. Kinyarwanda is the language of government and English is the primary educational medium. Swahili, the lingua franca of East Africa, is also widely spoken, particularly in rural areas.

Culture

The people of Rwanda form one ethnic group, the Banyarwanda, who have a shared language and cultural heritage dating back to the pre-colonial Kingdom of Rwanda. Eleven regular national holidays are observed throughout the year, with others occasionally inserted by the government. The week following Genocide Memorial Day on 7 April is designated an official week of mourning. The last Saturday of each month is ''umuganda'', a national day of community service, during which most normal services close down.

Music and dance are an integral part of Rwandan ceremonies, festivals, social gatherings and storytelling. The most famous traditional dance is a highly-choreographed routine consisting of three components – the umushagiriro, or cow dance, performed by women; the Intore, or dance of heroes, performed by men; and the drumming, also traditionally performed by men, on drums known as ''Ingoma''. The best known dance group is the National Ballet, established by President Habyarimana in 1974, which performs nationally and internationally. Traditionally, music is transmitted orally, with styles varying between the social groups. Drums are of great importance; the royal drummers enjoyed high status within the court of the King (Mwami). Drummers play together in groups of varying sizes, usually between seven and nine in number; the soprano drum leads, with others of various pitches providing back up. The country has a growing popular music industry, influenced by East African, Congolese and American music. The most popular genre is hip hop, with a blend of rap, ragga, R&B and dance-pop.

The cuisine of Rwanda is based on local staple foods produced by subsistence agriculture such as bananas, plantains (known as ibitoke), pulses, sweet potatoes, beans, and cassava (manioc). Many Rwandans do not eat meat more than a few times a month. For those who live near lakes and have access to fish, tilapia is popular. The potato, thought to have been introduced to Rwanda by German and Belgian colonialists, is very popular. Ugali (or bugali) is a paste made from cassava or maize and water to form a porridge-like consistency that is eaten throughout East Africa. Isombe is made from mashed cassava leaves and served with dried fish. Lunch is usually a buffet known as ''melange'', consisting of the above staples and sometimes meat. Brochettes are the most popular food when eating out in the evening, usually made from goat but sometimes tripe, beef or fish. In rural areas, many bars have a brochette seller responsible for tending and slaughtering the goats, skewering and barbecuing the meat, and serving it with grilled bananas. Milk, particularly in a fermented form called ikivuguto, is a common drink throughout the country. Other drinks include a traditional beer called urwagwa, made from sorghum or bananas, which features in traditional rituals and ceremonies. Commercial beers brewed in Rwanda include Primus, Mützig and Amstel.

Traditional arts and crafts are produced throughout the country, although most originated as functional items rather than purely for decoration. Woven baskets and bowls are especially common. Imigongo, a unique cow dung art, is produced in the south east of Rwanda, with a history dating back to when the region was part of the independent Gisaka kingdom. The dung is mixed with natural soils of various colours and painted into patterned ridges to form geometric shapes. Other crafts include pottery and wood carving. Traditional housing styles make use of locally-available materials; circular or rectangular mud homes with grass-thatched roofs are the most common. The government has a programme to replace these with more modern materials such as corrugated iron.

Rwanda does not have a long history of written literature, but there is a strong oral tradition ranging from poetry to folk stories. Many of the country's moral values and details of history have been passed down through the generations. The most famous Rwandan literary figure was Alexis Kagame (1912–1981), who carried out and published research into oral traditions as well as writing his own poetry. A number of films have been produced about the Rwandan Genocide, including the Golden Globe-nominated ''Hotel Rwanda'' and ''Shooting Dogs'', which was filmed in Rwanda, and featured survivors as cast members.

Education and health

The Rwandan government provides free education in state-run schools for nine years – six years in primary and three years following a common secondary programme. President Kagame announced during his 2010 re-election campaign that he plans to extend this free education to cover the final three secondary years. Many poorer children still fail to attend school due to the necessity of purchasing uniforms and books and commitments at home. There are many private schools across the country, some church-run, which follow the same syllabus but charge fees. A very small number offer international qualifications. From 1994 until 2009, secondary education was offered in either French or English; due to the country's increasing ties with the East African Community and the Commonwealth, only the English syllabuses are now offered. The country has a number of higher establishments, with the National University of Rwanda (UNR), Kigali Institute of Science and Technology (KIST) and Kigali Institute of Education (KIE) being the most prominent. In 2009, the gross enrolment ratio for tertiary education in Rwanda was 5%. The country's literacy rate, defined as those aged 15 or over who can read and write, was 71% in 2009, up from 38% in 1978 and 58% in 1991. The quality of healthcare is generally low, with one in five children dying before their fifth birthday, often from malaria. There is a shortage of qualified medical professionals in the country, and some medicines are in short supply or unavailable. 87% have access to healthcare but there are only two doctors and two paramedics per 100,000 people. The government is seeking to improve the situation as part of the Vision 2020 development programme. In 2008, the government spent 9.7% of national expenditure on healthcare, compared with 3.2% in 1996. It also set up training institutes including the Kigali Health Institute (KHI) and started a social service scheme. Prevalence of some diseases is declining, including the elimination of maternal and neonatal tetanus and a sharp reduction in malaria morbidity, mortality rate and specific lethality, but Rwanda's health profile remains dominated by communicable diseases. HIV/AIDS seroprevalence in the country is classified by the World Health Organization as a generalized epidemic; an estimated 7.3% of urban dwellers and 2.2% of rural dwellers, aged between 15 and 49, are HIV positive.

Notes

References

External links

;Government

The Republic of Rwanda official government site

Chief of State and Cabinet Members

;General

;Tourism

Rwanda Tourism official Rwanda Tourism Board site

* Category:African countries Category:Member states of the African Union Category:Member states of the Commonwealth of Nations Category:Bantu countries and territories Category:English-speaking countries and territories Category:French-speaking countries Category:Swahili-speaking countries and territories Category:Landlocked countries Category:Least developed countries Category:Republics Category:States and territories established in 1962 Category:Member states of the United Nations

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name	Paul Rusesabagina
birth date	June 15, 1954
birth place	Murama, Rwanda
occupation	Humanitarian
spouse	Tatiana Rusesabagina
parents	}}

Paul Rusesabagina (born June 15, 1954 in Murama) is a Rwandan humanitarian who has been internationally honored for saving 1,268 refugees during the Rwandan Genocide. He was the assistant manager of the Sabena Hôtel des Mille Collines before he became the manager of the Hôtel des Diplomates, both in Kigali, Rwanda. During the 1994 Rwandan genocide, Rusesabagina used his influence and connections as temporary manager of the 'Mille Collines' to shelter 1,268 Tutsis and moderate Hutus from being slaughtered by the Interahamwe militia.

Rusesabagina's efforts were the basis of the Academy Award nominated film ''Hotel Rwanda'' (2004). He currently lives in Brussels, Belgium with his wife, children, and two adopted nieces.

Birth and career

Rusesabagina was born in the Central-South region of Rwanda to a farming family. He wanted to be a pastor when he grew up, but currently is a lapsed Seventh-day Adventist. He had three children (Roger, Diane, Lys) with his wife Ester Rusesabagina. After he separated from her in 1981, he graduated from the Hotel Management program of Utalii College in Nairobi, Kenya, which included a trip to Switzerland.

When he returned from Switzerland, he was employed in the Hôtel des Mille Collines as assistant general manager from October 1984 until November 1992, at which time he was promoted to general manager of the company's Diplomate Hotel in Kigali. He met his current wife Tatiana in 1987 at a wedding party. Tatiana was a Tutsi suffering discrimination at her job as a nurse; Rusesabagina arranged for her to be moved closer to him for this reason, and to get to know her better. After they married, they had a daughter, who died only a few days after her birth. They later had a son, Tresor.

Genocide

The Rwandan Genocide started on April 6, 1994 as the Hutu-led Interahamwe began to slaughter the Tutsi population. Rusesabagina was Hutu – his mother and father were both Hutu. His wife Tatiana was a Tutsi, and their children were considered mixed, so he could not escape the war zone with his family without outside help. However, no foreign aid came from the United Nations or its more powerful Western member states, the United States of America until after over 800,000 Rwandans had been murdered.

When the violence broke out, Rusesabagina brought his family to the Hôtel des Mille Collines for safety. As other managers departed, Rusesabagina phoned the hotel's corporate owners, Sabena, and secured a letter appointing him the acting general manager of the Mille Collines. Despite some difficulty in getting the staff to accept his authority, he was able to use his position to shelter orphans and other refugees who came to the hotel. His neighbours had moved into his house for safety, though Rusesabagina did not even own a gun. For protection against bullets and grenades they put mattresses against the windows. He described the hardships they faced, which included having to drink the water from the hotel's swimming pool.

When a murderous Hutu militia threatened to enter the Mille Collines, Rusesabagina ensured that his wife and children fled safely in a truck past the militia's roadblocks. The truck set out for Kigali airport so they could flee to another country. He himself remained in the hotel because the refugees needed him. Rusesabagina and his wife discussed this decision for hours, because he had promised her he would never leave her in this situation. Rusesabagina wanted to stay, fearing the remaining refugees would be killed and feeling that he would never be able to forgive himself.

Tatiana was a specific target for the brutal attack because she was the wife of the manager of the Mille Collines; the Hutu militia knew she and her children were in the truck owing to radio messages sent out by presenter Georges Ruggiu. Ruggiu was an Italian-Belgian who was part of the radio station conspiracy to incite ethnic tension and encourage the Hutu population to kill all the Tutsis. Ruggiu called Rusesabagina's family "cockroaches who were fleeing, but would return later to kill all the Hutus".

Tatiana's mother, and 4 nieces and nephews, died in the genocide. Her brother and sister-in-law are missing. Her father paid to be executed so he would not die a more painful death:

The Interhamwe left nearly 1 million corpses behind. Tutsi rebels pushed the Hutus into the Congo in July 1994, after over half of the Tutsis in Rwanda had been murdered. Rusesabagina took orphans from the camp behind Tutsi rebel lines with him to Tanzania, to keep them safe and away from Rwanda.

Rusesabagina, his wife and children, and the refugees eventually managed to escape to Tanzania, thanks to the Rwandan Patriotic Front. After staying in Rwanda for two more years, Rusesabagina applied for asylum in Belgium and moved to Brussels in 1996 after receiving credible threats on his life.

Awards and honors

In October 2005, Rusesabagina was awarded the Wallenberg Medal from the University of Michigan in recognition of his rescue and defense of Tutsi citizens who took refuge in the Milles Collines Hotel.

Rusesabagina received the US Presidential Medal of Freedom on November 9, 2005 from President George W. Bush.

Media

Books

His story was first told in Phillip Gourevitch's book "We Wish to Inform You That Tomorrow We Will Be Killed with Our Families," which was published in 1998.

Autobiography

His autobiography entitled ''An Ordinary Man'' (written with Tom Zoellner ISBN 0-670-03752-4) was published by Viking Penguin in April 2006.

Film

Paul's work is dramatized in the 2004 movie ''Hotel Rwanda'' in which he is played by Don Cheadle. There are few differences with the actual story.

Tatiana Rusesabagina was not in fact angry about Paul putting her and her children on a truck to escape the Hôtel des Mille Collines but was instead sad about the decision—which she nevertheless accepted due to the circumstances. Paul did not make his decision at the last moment, but rather he discussed the matter with Tatiana and the children the night before they attempted the evacuation.

Paul and his family did leave Rwanda two years after they escaped the Hôtel des Mille Collines.

Paul Rusesabagina said in a lecture that the film was "less violent" than the actual genocide, claiming that "you couldn't invite someone to watch the real thing."

Feud with Paul Kagame

Rusesabagina and Rwandan president and former head of the Rwandan Patriotic Front (RPF) Paul Kagame have become public enemies of each other. In ''An Ordinary Man'', Rusesabagina alleges "Rwanda is today a nation governed by and for the benefit of a small group of elite Tutsis...Those few Hutus who have been elevated to high-ranking posts are usually empty suits without any real authority of their own. They are known locally as Hutus de service or Hutus for hire." He has also criticized Kagame's election to president.

On April 6, 2006, Kagame suggested, "[Rusesabagina] should try his talents elsewhere and not climb on the falsehood of being a hero, because it's totally false." Francois Xavier Ngarambe, the president of Ibuka, the umbrella body of genocide survivors' associations, said of Rusesabagina, "he has hijacked heroism. He is trading with the genocide. He should be charged." In December, 2006, Rusesabagina sent a letter to Queen Elizabeth II, calling Kagame a war criminal.

In 2008, the book ''Hotel Rwanda or the Tutsi Genocide as seen by Hollywood'', by Alfred Ndahiro, a public relations advisor to Kagame and journalist Privat Rutazibwa, was published. It provides an alternative take to the portrayal of Rusesabagina's actions as seen in ''Hotel Rwanda''. Rusesabagina issued a response to the charges of the book, which in turn was responded to.

In 2010 the Rwandan government accused Rusesabagina of helping the Democratic Forces for the Liberation of Rwanda, a Rwandan rebel group. Rusesabagina denied doing this.

Timeline

1954 – June 15: Paul Rusesabagina's birth

1967 – September: Marries Ester, the daughter of Reverend Sembeba

1981 – Divorces Ester

1984 – Begins work at the Mille Collines Hotel in October

1989 – Marries Tatiana

1992 – Begins work at the Diplomate Hotel in November

1994 – Massacre begins on April 6

1994 – Returns to work at Mille Collines Hotel in July

1996 – Emigrates to Belgium with family in September

2000 – Receives Immortal Chaplains Prize for Humanity.

2005 – Receives Wallenberg Medal of the University of Michigan

2005 – Receives National Civil Rights Museum Freedom Award

2005 – Receives Presidential Medal of Freedom

2007 – Receives Honorary Doctorate of Law from the University of Guelph

2008 – Receives Honorary Degree from Gustavus Adolphus College

2009 – Receives Honorary Degree from Loyola University Chicago, at the Bachelor of Arts Commencement

References

Further reading

Interview with Paul and Tatiana Rusesabagina in the Belgian magazine HUMO, nr. 3365, March 1, 2005.

Hotel Rwanda: A Lesson Yet to be Learned – talk (part of the Presidential Events series) at Eckerd College on February 23, 2006.

Rusesabagina on Gardens of the Righteous Worldwide – Gariwo

Shake Hands With The Devil - Gen Romeo Dallaire (Canada)

External links

Rusesabagina Foundation Website

Lecture given at the University of Georgia by Paul Rusesabagina

IGN FilmForce interview with Rusesabagina and Don Cheadle

Official ''Hotel Rwanda'' website

Netribution Interview

Darfur: In Sudan, the world ignores Rwanda's lessons An Op-Ed by Mr Rusesabagina

Category:1954 births Category:Living people Category:People from Muhanga District Category:Rwandan Seventh-day Adventists Category:Hutu people Category:People of the Rwandan Genocide Category:Presidential Medal of Freedom recipients Category:Humanitarians Category:Autobiographers

cs:Paul Rusesabagina de:Paul Rusesabagina es:Paul Rusesabagina fr:Paul Rusesabagina it:Paul Rusesabagina nl:Paul Rusesabagina ja:ポール・ルセサバギナ no:Paul Rusesabagina pl:Paul Rusesabagina pt:Paul Rusesabagina ru:Русесабаджина, Пол fi:Paul Rusesabagina sv:Paul Rusesabagina tr:Paul Rusesabagina zh:保罗·路斯沙巴吉那

"The Man" is a slang phrase that may refer to the government or to some other authority in a position of power. In addition to this derogatory connotation, it may also serve as a term of respect and praise. Also, " The Man is coming" is a term used to frighten small children who are misbehaving.

The phrase "the Man is keeping me down" is commonly used to describe oppression. The phrase "stick it to the Man" encourages resistance to authority, and essentially means "fight back" or "resist", either openly or via sabotage.

History

The term "the Man" in the American sense dates back to the late 19th Century. In the Southern U.S. states, the phrase came to be applied to any man or any group in a position of authority, or to authority in the abstract. From about the 1950s the phrase was also an underworld code word for police, the warden of a prison or other law enforcement or penal authorities.

It was also used as a term for a drug dealer in the 1950s and 1960s and can be seen in such media as Curtis Mayfield's "No Thing On Me"; Jonathan Larson's ''Rent'', William Burroughs's novel ''Naked Lunch'', and in the Velvet Underground song "I'm Waiting for the Man", in which Lou Reed sings about going to Uptown Manhattan, specifically Lexington Avenue and 125th Street, to buy heroin.

The use of this term was expanded to counterculture groups and their battles against authority, such as the Yippies, which, according to a May 19, 1969 article in ''U.S. News and World Report'', had the "avowed aim ... to destroy 'The Man', their term for the present system of government". The term eventually found its way into humorous usage, such as in a December 1979 motorcycle ad from the magazine ''Easyriders'' which featured the tagline, "California residents: Add 6% sales tax for The Man."

In present day, the phrase has been popularized in commercials and cinema.

Use as praise

The term has also been used as an approbation or form of praise. This may refer to the recipient's status as the leader or authority within a particular context, or it might be assumed to be a shortened form of a phrase like "He is the man (who is in charge)." One example of this usage dates to 1879 when Otto von Bismarck commented, referring to Benjamin Disraeli's pre-eminent position at the Congress of Berlin, "The old Jew, he is the man."

In more modern usage, it can be a superlative compliment ("you da man!") indicating that the subject is currently standing out amongst his peers even though they have no special designation or rank, such as a basketball player who is performing better than the other players on the court. It can also be used as a genuine compliment with an implied, slightly exaggerated or sarcastic tone, usually indicating that the person has indeed impressed the speaker but by doing something relatively trivial.

See also

Absentee landlord

Big Brother (Nineteen Eighty-Four)

New World Order (conspiracy theory)

Ruling class

The Establishment

Power elite

Corrections officer

YTMND

Notes

References

Lighter, J.E. (Ed.). (1997). ''Random House Dictionary of American Slang''. New York: Random House.

Category:Slang expressions Category:Stock characters Category:English idioms Category:Pejorative terms for people Category:Military-industrial complex

name	Rizwan Khan
birth date
birth place	Aden, South Yemen
education	University of Wales Medical Physiology (B.Sc.) University of Portsmouth Radio Journalism (B.A.)
occupation	Reporter and Anchor at Al Jazeera
years active
website	}}

Rizwan "Riz" Khan (born April 1962) is a British television news reporter and interviewer who until April 2011 hosted his own eponymous television show on Al Jazeera English. He first rose to prominence while working for the BBC and CNN.

Life and career

Khan was born in Aden, South Yemen, to a Punjabi father and Gujarati mother. His father's roots hail from Pakistan-administered Kashmir while his mother's roots go back to Kutch, Gujarat. He considers himself as a British Pakistani. Khan moved with his family to London, at the age of four. He attended both Springwell Junior and Hounslow Manor Comprehensive Schools and joined the Air Training Corps, and graduated with a Bachelor of Science with Honours in Medical Physiology from the University of Wales, and then completed a postgraduate course in Radio Journalism at the University of Portsmouth.

In 1987 he was selected for the BBC News Trainee scheme - a two-year BBC training system, usually taking only 6 people per course. Khan progressed to jobs as a BBC reporter, producer, and writer, working in both television and radio, and would later become one of the founding News Presenters on BBC World Service Television News. He hosted the news bulletin that launched BBC World Service Television News in 1991. In 1993, he moved to CNN International, where he became a senior anchor for the network's global news shows. Events he covered included the 1996 and 1999 coverage of elections in India; the 1997 historic election in Britain; and in April 1998 the unprecedented live coverage from the Muslim pilgrimage, the Hajj.

In 1996 he launched his interactive interview show ''CNN: Q&A with Riz Khan'', and he has conducted interviews with guests including former UN Secretary General Kofi Annan, former US Presidents Jimmy Carter and Bill Clinton, the Dalai Lama and Nelson Mandela, and genomic scientist J. Craig Venter. Khan also secured the world exclusive with Pakistan's General Pervez Musharraf following his coup in October 1999. Khan also hosted ''Q&A-Asia with Riz Khan''. These interactive shows put world newsmakers and celebrities up for viewer questions live by phone, e-mail, video-mail and fax, along with questions and comments taken from the real-time chatroom that opens half-an-hour before each show.

Khan hosted his show, ''Riz Khan'', on Al Jazeera English, interviewing analysts and policy makers and allows viewers to interact with them via phone, email, SMS messages or fax. The show came to an end in April 2011.

Khan speaks Urdu and Hindi and also understands other South Asian languages such as Punjabi and Kutchi. He has studied French, and can understand some other European languages, including Swedish.

In 2005 he authored his first book, ''Al-Waleed: Businessman Billionaire Prince'', published by Harper Collins.

In 2011 he authored a preface for the Committee to Protect Journalists (CPJ) annual report "Attacks on the Press 2010", which examined working conditions for journalists in more than 100 countries.

References

"Why I'm Joining Al Jazeera", op-ed by Riz Khan, ''The Wall Street Journal'', 13 June 2005, p. A1

"Q&A CNN Anchor: Riz Khan". ''India Today''. February 19, 2001.

External links

Riz Khan's official website

Profile at Al Jazeera English

MySpace Profile

Interview with Baron Dave Romm of KFAI-FM at the Republican National Convention Sept. 2, 2008 and picture

Category:1962 births Category:Al Jazeera people Category:Alumni of Cardiff University Category:Alumni of the University of Portsmouth Category:British Muslims Category:British people of Indian descent Category:English people of Pakistani descent Category:British journalists Category:British television presenters Category:Living people Category:Punjabi people Category:Gujarati people Category:People from Aden

ar:ريز خان he:ריז ח'אן sw:Riz Khan no:Riz Khan

Name	Mary
Birth date	Unknown; celebrated 8 September
Ethnicity	Jewish
Residence	Nazareth, Galilee
Nationality	Israelite, Roman Empire
Parents	(According to the Gospel of James, circa 2nd Century AD): Joachim and Anne
Spouse	Joseph
Children	Jesus of Nazareth}}

Mary (Aramaic, Hebrew: מרים, ''Maryām'', ''Miriam''; Arabic:مريم, ''Maryam''), commonly referred to as "Saint Mary", "Mother Mary", the "Virgin Mary", the "Blessed Virgin Mary", or "Mary, Mother of God", was a Jewish woman of Nazareth in Galilee. She is identified in the New Testament and in the Quran as the mother of Jesus through divine intervention.

The canonical gospels of Matthew and Luke describe Mary as a virgin (Greek ''παρθένος, parthénos''). Traditionally, Christians believe that she conceived her son miraculously by the agency of the Holy Spirit. Muslims believe that she conceived by the command of God. This took place when she was already betrothed to Saint Joseph and was awaiting the concluding rite of marriage, the formal home-taking ceremony. She married Joseph and accompanied him to Bethlehem, where Jesus was born. In keeping with Jewish custom, the betrothal would have taken place when she was around 12, and the birth of Jesus about a year later.

The New Testament begins its account of Mary's life with the Annunciation, when the archangel Gabriel appeared to her and announced her divine selection to be mother of Jesus. Church tradition and early non-biblical writings state that her parents were an elderly couple, Saint Joachim and Saint Anne. The Bible records Mary's role in key events of the life of Jesus from his conception to his Ascension. Apocryphal writings tell of her subsequent death and bodily assumption into heaven.

Christians of the Catholic Church, the Eastern Orthodox Church, Oriental Orthodox Church, Anglican Communion, and Lutheran churches believe that Mary, as mother of Jesus, is the ''Mother of God'' (Μήτηρ Θεοῦ) and the Theotokos, literally ''Birthgiver of God''. Mary has been an object of veneration in Christianity since the Apostolic Age. Throughout the ages she has been a favorite subject in Christian art, music, and literature.

There is significant diversity in the Marian beliefs and devotional practices of major Christian traditions. The Catholic Church has a number of Marian dogmas, such as the Immaculate Conception and the Assumption. Catholics refer to her as Our Lady and venerate her as the Queen of Heaven and Mother of the Church; most Protestants do not share these beliefs. Many Protestants see a minimal role for Mary within Christianity, based on the brevity of biblical references.

Muslims regard Mary as the Virgin Mother of Jesus, who is considered a Prophet of Islam.

In ancient sources

New Testament

): "Henceforth all generations will call me blessed."|"Mary." Web: 29Sep2010 Encyclopedia Britannica Online.}}

The English name "Mary" comes from the Greek ''Μαρία'', which is a shortened form of ''Μαριάμ''. The New Testament name was based on her original Hebrew name מִרְיָם or Miryam. Both ''Μαρία'' and ''Μαριάμ'' appear in the New Testament.

Mary, the mother of Jesus, is referred to by name fewer than twenty times in the New Testament.

Specific references

Luke's gospel mentions Mary most often, identifying her by name twelve times, all of these in the infancy narrative . Matthew's gospel mentions her by name five times, four of these in the infancy narrative and only once outside the infancy narrative. Mark's gospel names her only once and mentions her as Jesus' mother without naming her in . John's gospel refers to her twice but never mentions her by name. Described as Jesus' mother, she makes two appearances in John's gospel. She is first seen at the wedding at Cana of Galilee which is mentioned only in the fourth gospel. The second reference in John, also exclusively listed this gospel, has the mother of Jesus standing near the cross of her son together with the (also unnamed) "disciple whom Jesus loved." is the only text in the canonical gospels in which Mary speaks to (and about) the adult Jesus. In the Book of Acts, Luke's second writing, Mary and the "brothers of Jesus" are mentioned in the company of the eleven who are gathered in the upper room after the ascension. In the Book of Revelation, John's apocalypse never explicitly identifies the "woman clothed with the sun" as Mary of Nazareth, the mother of Jesus. However, some interpreters have made that connection.

Family and early life

The New Testament tells little of Mary's early history. The Second Century Protoevangelium of James is the first source to name her parents as Joachim and Anne.

According to Luke, Mary was a cousin of Elizabeth, wife of the priest Zechariah of the priestly division of Abijah, who was herself part of the lineage of Aaron and so of the tribe of Levi. Some of those who consider that the relationship with Elizabeth was on the maternal side, consider that Mary, like Joseph, to whom she was betrothed, was of the House of David and so of the tribe of Judah, and that the genealogy of Jesus presented in Luke from Nathan, third son of David and Bathsheba, is in fact the genealogy of Mary, while the genealogy from Solomon given in Matthew is that of Joseph. (Aaron's wife Elisheba was of the tribe of Judah, so all his descendents are from both Levi and Judah.)

Mary resided in "her own house" in Nazareth in Galilee, possibly with her parents, and during her betrothal – the first stage of a Jewish marriage – the angel Gabriel announced to her that she was to be the mother of the promised Messiah by conceiving him through the Holy Spirit. After a number of months, when Joseph was told of her conception in a dream by "an angel of the Lord", he was surprised; but the angel told him to be unafraid and take her as his wife, which Joseph did, thereby formally completing the wedding rites.

Since the angel Gabriel had told Mary (according to ) that Elizabeth, having previously been barren, was then miraculously pregnant, Mary hurried to see Elizabeth, who was living with her husband Zechariah in "Hebron, in the hill ''country'' of Judah". Mary arrived at the house and greeted Elizabeth who called Mary "the mother of my Lord", and Mary spoke the words of praise that later became known as the ''Magnificat'' from her first word in the Latin version. After about three months, Mary returned to her own house.

According to the Gospel of Luke, a decree of the Roman emperor Augustus required that Joseph return to his hometown of Bethlehem to be taxed. While he was there with Mary, she gave birth to Jesus; but because there was no place for them in the inn, she used a manger as a cradle. After eight days, he was circumcised according to Jewish law, and named "JESUS" in accordance with the instructions that the angel had given to Mary in , and Joseph was likewise told to call him Jesus in .

After Mary continued in the "blood of her purifying" another thirty three days for a total of forty days, she brought her burnt offering and sin offering to the temple, so the priest could make atonement for her sins, being cleansed from her blood. They also presented Jesus – "As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord" ( ). After the prophecies of Simeon and the prophetess Anna in concluded, Joseph and Mary took Jesus and "returned into Galilee, to their own city Nazareth."

Sometime later, the "wise men" showed up at the "house" where Jesus and his family were staying, and they fled by night and stayed in Egypt for awhile, and returned after Herod died in 4 BC and took up residence in Nazareth.

Mary in the life of Jesus

Mary is involved in the only event in Jesus' adolescent life that is recorded in the New Testament. At the age of twelve Jesus, having become separated from his parents on their return journey from the Passover celebration in Jerusalem, was found among the teachers in the temple.

After Jesus' baptism by John the Baptist and his temptations by the devil in the desert, Mary was present when, at her suggestion, Jesus worked his first Cana miracle during a marriage they attended, by turning water into wine. Subsequently there are events when Mary is present along with James, Joseph, Simon, and Judas, called Jesus' brothers, and unnamed "sisters". In later centuries when the doctrine of the perpetual virginity of Mary developed, the early Church reinterpreted the words commonly translated "brother" and "sister" as actually meaning close relatives (see Perpetual virginity).

There is also an incident in which Jesus is sometimes interpreted as rejecting his family. "And his mother and his brothers arrived, and standing outside, they sent in a message asking for him ... And looking at those who sat in a circle around him, Jesus said, 'These are my mother and my brothers. Whoever does the will of God is my brother, and sister, and mother.'"

Mary is also depicted as being present during the crucifixion standing near "the disciple whom Jesus loved" along with Mary of Clopas and Mary Magdalene, to which list adds "the mother of the sons of Zebedee", presumably the Salome mentioned in . This representation is called a ''Stabat Mater''. Mary, cradling the dead body of her Son, while not recorded in the Gospel accounts, is a common motif in art, called a "pietà" or "pity".

After the Ascension of Jesus

In Mary is the only one to be mentioned by name other than the eleven apostles, who abode in the upper room, when they returned from mount Olivet. (It is not stated where the later gathering of about one hundred and twenty disciples was located, when they elected Matthias to fill the office of Judas Iscariot who perished.) Some speculate that the "elect lady" mentioned in may be Mary. From this time, she disappears from the biblical accounts, although it is held by Catholics that she is again portrayed as the heavenly woman of Revelation.

Her death is not recorded in scripture. However, Catholic and Orthodox tradition and doctrine have her assumed (taken bodily) into Heaven. Belief in the corporeal assumption of Mary is universal to Catholicism, in both Eastern and Western Catholic Churches, as well as the Eastern Orthodox Church, Coptic Churches, and parts of the Anglican Communion and Continuing Anglican Churches.

Later Christian writings and traditions

According to the apocryphal Gospel of James Mary was the daughter of Saint Joachim and Saint Anne. Before Mary's conception Anna had been barren. Mary was given to service as a consecrated virgin in the Temple in Jerusalem when she was three years old, much like Hannah took Samuel to the Tabernacle as recorded in the Old Testament.

According to Sacred Tradition, Mary died surrounded by the apostles (in either Jerusalem or Ephesus) between three days and 24 years after Christ's ascension. When the apostles later opened her tomb, they found it to be empty and they concluded that she had been assumed into Heaven. Mary's Tomb, an empty tomb in Jerusalem, is attributed to Mary. The Roman Catholic Church teaches Mary's assumption, but does not teach that she necessarily died.

Hyppolitus of Thebes claims that Mary lived for eleven years after the death of her Son, dying in 41 AD.

The earliest extant biographical writing on Mary is ''Life of the Virgin'' attributed to the seventh century saint, Maximus the Confessor which portrays her as a key element of the early Christian Church after the death of Jesus.

In the 19th century, a house near Ephesus in Turkey was found which has since been visited as the ''House of the Virgin Mary'' by pilgrims who consider it the place where Mary lived until her assumption. The Gospel of John states that Mary went to live with the Disciple whom Jesus loved, identified as John the Evangelist. Irenaeus and Eusebius of Caesarea wrote in their histories that John later went to Ephesus, which may provide the basis for the early belief that Mary also lived in Ephesus with John.

Christian devotion

2nd to 5th Centuries

Christian devotion to Mary goes back to the 2nd century and predates the emergence of a specific Marian liturgical system in the 5th century, following the First Council of Ephesus in 431. The Council itself was held at a church in Ephesus which had been dedicated to Mary about a hundred years before. In Egypt the veneration of Mary had started in the 3rd century and the term Theotokos was used by Origen, the Alexandrian Father of the Church.

The earliest known Marian prayer (the Sub tuum praesidium, or ''Beneath Thy Protection'') is from the 3rd century (perhaps 270), and its text was rediscovered in 1917 on a papyrus in Egypt. Following the Edict of Milan in 313, by the 5th century artistic images of Mary began to appear in public and larger churches were being dedicated to Mary, e.g. S. Maria Maggiore in Rome.

The Middle Ages

The Middle Ages saw many legends about Mary, and also her parents and even grandparents.

Since the Reformation

Over the centuries, devotion and veneration to Mary has varied greatly among Christian traditions. For instance, while Protestants show scant attention to Marian prayers or devotions, of all the saints whom the Orthodox venerate, the most honored is Mary, who is considered "more honorable than the Cherubim and more glorious than the Seraphim."

Orthodox theologian Sergei Bulgakov wrote: "Love and veneration of the Blessed Virgin Mary is the soul of Orthodox piety. A faith in Christ which does not include his mother is another faith, another Christianity from that of the Orthodox church."

Although the Catholics and the Orthodox may honor and venerate Mary, they do not view her as divine, nor do they worship her. Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. Similarly Theologian Sergei Bulgakov wrote that although the Orthodox view Mary as "superior to all created beings" and "ceaselessly pray for her intercession" she is not considered a "substitute for the One Mediator" who is Christ. "Let Mary be in honor, but let worship be given to the Lord" he wrote. Similarly, Catholics do not worship Mary, but venerate her. Catholics use the term ''hyperdulia'' for Marian veneration rather than ''latria'' that applies to God and ''dulia'' for other saints. The definition of the three level hierarchy of ''latria'', ''hyperdulia'' and ''dulia'' goes back to the Second Council of Nicaea in 787.

Devotions to artistic depictions of Mary vary among Christian traditions. There is a long tradition of Roman Catholic Marian art and no image permeates Catholic art as does the image of Madonna and Child. The icon of the Virgin is without doubt the most venerated icon among the Orthodox. Both Roman Catholics and the Orthodox venerate images and icons of Mary, given that the Second Council of Nicaea in 787 permitted their veneration by Catholics with the understanding that those who venerate the image are venerating the reality of the person it represents, and the 842 Synod of Constantinople established the same for the Orthodox. The Orthodox, however, only pray to and venerate flat, two-dimensional icons and not three-dimensional statues.

The Anglican position towards Mary is in general more conciliatory than that of Protestants at large and in a book he wrote about praying with the icons of Mary, Rowan Williams, the Archbishop of Canterbury said: "It is not only that we cannot understand Mary without seeing her as pointing to Christ; we cannot understand Christ without seeing his attention to Mary".

Titles

Titles to honor Mary or ask for her intercession are used by some Christian traditions such as the Eastern Orthodox or Catholics, but not others, e.g. the Protestants. Common titles for Mary include ''Mother of God'' (''Theotokos''), ''The Blessed Virgin Mary'' (also abbreviated to "BVM"), ''Our Lady'' (''Notre Dame, Nuestra Señora, Nossa Senhora, Madonna'') and the ''Queen of Heaven'' (''Regina Caeli'').

Specific titles vary among Anglican views of Mary, Ecumenical views of Mary, Lutheran views of Mary, Protestant views on Mary, and Roman Catholic views of Mary, Latter Day Saints' views of Mary, Orthodox views of Mary. In addition to Islamic views on Mary.

Mary is referred to by the Eastern Orthodox Church, Oriental Orthodoxy, the Anglican Church, and all Eastern Catholic Churches as Theotokos, a title recognized at the Third Ecumenical Council (held at Ephesus to address the teachings of Nestorius, in 431). Theotokos (and its Latin equivalents, "Deipara" and "Dei genetrix") literally means "Godbearer". The equivalent phrase "Mater Dei", (Mother of God) is more common in Latin and so also in the other languages used in the Western Catholic Church, but this same phrase in Greek (Μήτηρ Θεοῦ), in the abbreviated form of the first and last letter of the two words (ΜΡ ΘΥ), is the indication attached to her image in Byzantine icons. The Council stated that the Church Fathers "did not hesitate to speak of the holy Virgin as the Mother of God".

Some titles have a Biblical basis, for instance the title ''Queen Mother'' has been given to Mary since she was the mother of Jesus, who was sometimes referred to as the "King of Kings" due to his lineage of King David. The biblical basis for the term Queen can be seen in the Gospel of Luke 1:32 and the Book of Isaiah 9:6, and Queen Mother from and . Other titles have arisen from reported miracles, special appeals or occasions for calling on Mary, e.g. Our Lady of Good Counsel, Our Lady of Navigators or Our Lady of Ransom who protects captives.

The three main titles for Mary used by the Orthodox are Theotokos, i.e., ''Mother of God'' (Greek Θεοτόκος), Aeiparthenos, i.e. ''Ever Virgin'' (Greek ἀειπαρθὲνος), as confirmed in the Fifth Ecumenical Council 553, and Panagia, i.e., ''All Holy'' (Greek Παναγία). A large number of titles for Mary are used by Roman Catholics, and these titles have in turn given rise to many artistic depictions, e.g. the title Our Lady of Sorrows has resulted in masterpieces such as Michelangelo's Pietà.

Marian feasts

:'' Main article: Marian feast days'' (includes lists of feast days)

The earliest feasts that relate to Mary grew out of the cycle of feasts that celebrated the Nativity of Jesus. Given that according to the Gospel of Luke (), forty days after the birth of Jesus, along with the Presentation of Jesus at the Temple Mary was purified according to Jewish customs, the ''Feast of the Purification'' began to be celebrated by the 5th century, and became the "Feast of Simeon" in Byzantium.

In the 7th and 8th centuries four more Marian feasts were established in the Eastern Church. In the Western Church a feast dedicated to Mary, just before Christmas was celebrated in the Churches of Milan and Ravenna in Italy in the 7th century. The four Roman Marian feasts of Purification, Annunciation, Assumption and Nativity of Mary were gradually and sporadically introduced into England by the 11th century.

Over time, the number and nature of feasts (and the associated Titles of Mary) and the venerative practices that accompany them have varied a great deal among diverse Christian traditions. Overall, there are significantly more titles, feasts and venerative Marian practices among Roman Catholics than any other Christians traditions. Some such feasts relate to specific events, e.g. the Feast of Our Lady of Victory was based on the 1571 victory of the Papal States in the Battle of Lepanto.

Differences in feasts may also originate from doctrinal issues – the Feast of the Assumption is such an example. Given that there is no agreement among all Christians on the circumstances of the death, Dormition or Assumption of Mary, the feast of assumption is celebrated among some denominations and not others. While the Catholic Church celebrates the Feast of the Assumption on August 15, some Eastern Catholics celebrate it as Dormition of the Theotokos, and may do so on August 28, if they follow the Julian calendar. The Eastern Orthodox also celebrate it as the Dormition of the Theotokos, one of their 12 Great Feasts. Protestants do not celebrate this, or any other Marian feasts.

Christian doctrines

There is significant diversity in the Marian doctrines accepted by various Christian churches. The key Marian doctrines held in Christianity can be briefly outlined as follows:

Mother of God: holds that Mary, as mother of Jesus is therefore Theotokos (God-bearer), or Mother of God.

Virgin birth of Jesus: states that Mary miraculously conceived Jesus by action of the Holy Spirit while remaining a virgin.

Dormition: the Orthodox understanding of the Assumption.

Assumption: the doctrine which states that Mary was taken bodily into Heaven either at, or before, her death.

Immaculate Conception: states that Mary herself was conceived without original sin.

Perpetual Virginity: holds that Mary remained a virgin all her life, even after the act of giving birth to Jesus.

The acceptance of these Marian doctrines by Christians can be summarized as follows:

{|class="wikitable" |- !| Doctrine !| Church action !| Accepted by |- | Mother of God|| First Council of Ephesus, 431 || Roman Catholics, Eastern Orthodox, Anglicans, Lutherans, Methodists, Latter Day Saints (as Mother of Son of God) |- | Virgin birth of Jesus || First Council of Nicaea, 325 || Roman Catholics, Eastern Orthodox, Anglicans, Lutherans,Protestants, Latter Day Saints |- | Assumption of Mary || ''Munificentissimus Deus'' encyclicalPope Pius XII, 1950 || Roman Catholics, Eastern Orthodox, some Anglicans, some Lutherans |- |Immaculate Conception ||''Ineffabilis Deus'' encyclicalPope Pius IX, 1854 || Roman Catholics, some Anglicans, some Lutherans, early Martin Luther |- | Perpetual Virginity || Council of Constantinople, 533Smalcald Articles, 1537 || Roman Catholics, Eastern Orthodox, Some Anglicans, Some Lutherans,Martin Luther, John Calvin, John Wesley |- |}

The title "Mother of God" (Theotokos) for Mary was confirmed by the First Council of Ephesus, held at the Church of Mary in 431. The Council decreed that Mary is the Mother of God because her son Jesus is one person who is both God and man, divine and human. This doctrine is widely accepted by Christians in general, and the term Mother of God had already been used within the oldest known prayer to Mary, the Sub tuum praesidium which dates to around 250 AD.

The Virgin birth of Jesus has been a universally held belief among Christians since the 2nd century, It is included in the two most widely used Christian creeds, which state that Jesus "was incarnate of the Holy Spirit and the ''Virgin'' Mary" (the Nicene Creed in what is now its familiar form) and the Apostles' Creed. The Gospel of Matthew describes Mary as a virgin who fulfilled the prophecy of . The authors of the Gospels of Matthew and Luke consider Jesus' conception not the result of intercourse and assert that Mary had "no relations with man" before Jesus' birth. This alludes to the belief that Mary conceived Jesus through the action of God the Holy Spirit, and not through intercourse with Joseph or anyone else.

The doctrines of the Assumption or Dormition of Mary relate to her death and bodily assumption to Heaven. While the Roman Catholic Church has established the dogma of the Assumption, namely that the Mary directly went to Heaven without a usual physical death, the Eastern Orthodox Church believes in the Dormition, i.e. that she fell asleep, surrounded by the Apostles.

Roman Catholics believe in the Immaculate Conception of Mary, as proclaimed ''Ex Cathedra'' by Pope Pius IX in 1854, namely that she was filled with grace from the very moment of her conception in her mother's womb and preserved from the stain of original sin. The Latin Rite of the Roman Catholic Church has a liturgical feast by that name, kept on 8 December. The Eastern Orthodox reject the Immaculate Conception principally because their understanding of ancestral sin (the Greek term corresponding to the Latin "original sin") differs from that of the Roman Catholic Church, but also on the basis that without original sin.

The Perpetual Virginity of Mary, asserts Mary's real and perpetual virginity even in the act of giving birth to the Son of God made Man. The term Ever-Virgin (Greek '''') is applied in this case, stating that Mary remained a virgin for the remainder of her life, making Jesus her biological and only son, whose conception and birth are held to be miraculous.

Perspectives on Mary

name	Blessed Virgin Mary
feast day	See Marian feast days
venerated in	Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Anglicanism, Lutheranism
honored in	Islam
titles	West: Mother of God, Queen of Heaven, Mother of the ChurchEast: Theotokos
canonized date	Pre-Congregation
attributes	Blue mantle, crown of 12 stars, pregnant woman, roses, woman with child
patronage	See Patronage of the Blessed Virgin Mary
major shrine	Santa Maria Maggiore (See Marian shrines)
issues	}}

Christian perspectives on Mary

Christian Marian perspectves include a great deal of diversity. While some Christians such as Roman Catholics and Eastern Orthodox have well established Marian traditions, Protestants at large pay scant attention to Mariological themes. Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutherans venerate the Virgin Mary. This veneration especially takes the form of prayer for intercession with her Son, Jesus Christ. Additionally it includes composing poems and songs in Mary's honor, painting icons or carving statues of her, and conferring titles on Mary that reflect her position among the saints.

Anglican view

The multiple churches that form the Anglican Communion and the Continuing Anglican movement have different views on Marian doctrines and venerative practices given that there is no single church with universal authority within the Communion and that the mother church (the Church of England) understands itself to be both "catholic" and "Reformed". Thus unlike the Protestant churches at large, the Anglican Communion (which includes the Episcopal Church in the United States) includes segments which still retain some veneration of Mary.

Mary's special position within God's purpose of salvation as "God-bearer" ''(Theotokos)'' is recognised in a number of ways by some Anglican Christians. All the member churches of the Anglican Communion affirm in the historic creeds that Jesus was born of the Virgin Mary, and celebrates the feast days of the Presentation of Christ in the Temple. This feast is called in older prayer books the Purification of the Blessed Virgin Mary on 2 February. The Annunciation of our Lord to the Blessed Virgin on March 25 was from before the time of Bede until the 18th century New Year's Day in England. The Annunciation is called the "Annunciation of our Lady" in the 1662 Book of Common Prayer. Anglicans also celebrate in the Visitation of the Blessed Virgin on May 31, though in some provinces the traditional date of July 2 is kept. The feast of the St. Mary the Virgin is observed on the traditional day of the Assumption, August 15. The Nativity of the Blessed Virgin is kept on September 8.

The Conception of the Blessed Virgin Mary is kept in the 1662 Book of Common Prayer, on December 8. In certain Anglo-Catholic parishes this feast is called the Immaculate Conception. Again, the Assumption of Mary is believed in by most Anglo-Catholics, but is considered a pious opinion by moderate Anglicans. Protestant minded Anglicans reject the celebration of these feasts.

Prayers and venerative practices vary a great deal. For instance, as of the 19th century, following the Oxford Movement, Anglo-Catholics frequently pray the Rosary, the Angelus, Regina Caeli, and other litanies and anthems of Our Lady that are reminiscent of Catholic practices. On the other hand, Low-church Anglicans rarely invoke the Blessed Virgin except in certain hymns, such as the second stanza of Ye Watchers and Ye Holy Ones.

The Anglican Society of Mary was formed in 1931 and maintains chapters in many countries. The purpose of the society is to foster devotion to Mary among Anglicans. The high-church Anglicans espouse doctrines that are closer to Roman Catholics, and retain veneration for Mary, e.g. official Anglican pilgrimages to Our Lady of Lourdes have taken place since 1963, and pilgrimages to Our Lady of Walsingham have gone on for hundreds of years.

Historically, there has been enough common ground between Roman Catholics and Anglicans on Marian issues that in 2005 a joint statement called ''Mary: grace and hope in Christ'' was produced through ecumenical meetings of Anglicans and Roman Catholic theologians. This document, informally known as the "Seattle Statement", is not formally endorsed by either the Catholic Church or the Anglican Communion, but is viewed by its authors as the beginning of a joint understanding of Mary.

Catholic view

In the Catholic Church, Mary is accorded the title "Blessed," (from Latin ''beatus'', blessed, via Greek μακάριος, ''makarios'' and Latin ''facere'', make) in recognition of her ascension to Heaven and her capacity to intercede on behalf of those who pray to her. Catholic teachings make clear that Mary is not considered divine and prayers to her are not answered by her, they are answered by God. The five Catholic dogmas regarding Mary are: Mother of God, Virgin birth of Jesus, Perpetual virginity of Mary, Immaculate Conception (of Mary) and Assumption of Mary.

The ''Blessed Virgin Mary'', the mother of Jesus has a more central role in Roman Catholic teachings and beliefs than in any other major Christian group. Not only do Roman Catholics have more theological doctrines and teachings that relate to Mary, but they have more festivals, prayers, devotional, and venerative practices than any other group. The Catholic Catechism states: "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."

For centuries, Roman Catholics have performed acts of consecration and entrustment to Mary at personal, societal and regional levels. These acts may be directed to the Virgin herself, to the Immaculate Heart of Mary and to the Immaculata. In Catholic teachings, consecration to Mary does not diminish or substitute the love of God, but enhances it, for all consecration is ultimately made to God.

Following the growth of Marian devotions in the 16th century, Catholic saints wrote books such as Glories of Mary and True Devotion to Mary that emphasized Marian veneration and taught that "the path to Jesus is through Mary". Marian devotions are at times linked to Christocentric devotions, e.g. the Alliance of the Hearts of Jesus and Mary.

Key Marian devotions include: Seven Sorrows of Mary, Rosary and scapular, Miraculous Medal and Reparations to Mary. The months of May and October are traditionally "Marian months" for Roman Catholics, e.g. the daily Rosary is encouraged in October and in May Marian devotions take place in many regions. Popes have issued a number of Marian encyclicals and Apostolic Letters to encourage devotions to and the veneration of the Virgin Mary.

Catholics place high emphasis on Mary's roles as protector and intercessor and the Catholic Catechism refers to Mary as the "Mother of God to whose protection the faithful fly in all their dangers and needs". Key Marian prayers include: Hail Mary, Alma Redemptoris Mater, Sub Tuum Praesidum, Ave Maris Stella, Regina Coeli, Ave Regina Coelorum and the Magnificat.

Mary's participation in the processes of salvation and redemption has also been emphasized in the Catholic tradition, but they are not doctrines. Pope John Paul II's 1987 encyclical ''Redemptoris Mater'' began with the sentence: "The Mother of the Redeemer has a precise place in the plan of salvation."

In the 20th century both popes John Paul II and Benedict XVI have emphasized the Marian focus of the Church. Cardinal Joseph Ratzinger (later Pope Benedict XVI) wrote:

It is necessary to go back to Mary if we want to return to that "truth about Jesus Christ," "truth about the Church" and "truth about man".

when he suggested a redirection of the whole Church towards the program of Pope John Paul II in order to ensure an authentic approach to Christology via a return to the "whole truth about Mary".

Orthodox view

Orthodox Christianity includes a large number of traditions regarding the Ever Virgin Mary, the Theotokos. The Orthodox believe that she was and remained a virgin before and after Christ's birth. The ''Theotokia'' (i.e. hymns to the Theotokos) are an essential part of the Divine Services in the Eastern Church and their positioning within the liturgical sequence effectively places the Theotokos in the most prominent place after Christ. Within the Orthodox tradition, the order of the saints begins with: The Theotokos, Angels, Prophets, Apostles, Fathers, Martyres, etc. giving the Virgin Mary precedence over the angels. She is also proclaimed as the "Lady of the Angels".

The views of the Church Fathers still play an important role in the shaping of Orthodox Marian perspective. However, the Orthodox views on Mary are mostly doxological, rather than academic: they are expressed in hymns, praise, liturgical poetry and the veneration of icons. One of the most loved Orthodox Akathists (i.e. standing hymns) is devoted to Mary and it is often simply called the ''Akathist Hymn''. Five of the twelve Great Feasts in Orthodoxy are dedicated to Mary. The Sunday of Orthodoxy directly links the Virgin Mary's identity as Mother of God with icon veneration. A number of Orthodox feasts are connected with the miraculous icons of the Theotokos.

The Orthodox view Mary as "superior to all created beings", although not divine. The Orthodox venerate Mary as conceived immaculate and assumed into heaven, but they do not accept the Roman Catholic dogmas on these doctrines. The Orthodox celebrate the Dormition of the Theotokos, rather than Assumption.

The Protoevangelium of James, an extra-canonical book, has been the source of many Orthodox beliefs on Mary. The account of Mary's life presented includes her consecration as a virgin at the temple at age three. The High Priest Zachariah blessed Mary and informed her that God had magnified her name among many generations. Zachariah placed Mary on the third step of the altar, whereby God gave her grace. While in the temple, Mary was miraculously fed by an angel, until she was twelve years old. At that point an angel told Zachariah to betroth Mary to a widower in Israel, who would be indicated. This story provides the theme of many hymns for the Feast of Presentation of Mary, and icons of the feast depict the story. The Orthodox believe that Mary was instrumental in the growth of Christianity during the life of Jesus, and after his Crucifixion, and Orthodox Theologian Sergei Bulgakov wrote: "The Virgin Mary is the center, invisible, but real, of the Apostolic Church"

Theologians from the Orthodox tradition have made prominent contributions to the development of Marian thought and devotion. John Damascene (c 650─c 750) was one of the greatest Orthodox theologians. Among other Marian writings, he proclaimed the essential nature of Mary's heavenly Assumption or Dormition and her mediative role.

More recently, Sergei Bulgakov expressed the Orthodox sentiments towards Mary as follows:

Mary is not merely the instrument, but the direct positive condition of the Incarnation, its human aspect. Christ could not have been incarnate by some mechanical process, violating human nature. It was necessary for that nature itself to say for itself, by the mouth of the most pure human being: "Behold the handmaid of the Lord, be it unto me according to Thy word."

Protestant view

Protestants in general reject the veneration and invocation of the Saints. Protestants typically hold that Mary was the mother of Jesus, but was an ordinary woman devoted to God. Therefore, there is virtually no Marian veneration, Marian feasts, Marian pilgrimages, Marian art, Marian music or Marian spirituality in today's Protestant communities. Within these views, Roman Catholic beliefs and practices are at times rejected, e.g., theologian Karl Barth wrote that "the heresy of the Catholic Church is its Mariology".

Some early Protestants venerated and honored Mary. Martin Luther wrote that: "Mary is full of grace, proclaimed to be entirely without sin. God's grace fills her with everything good and makes her devoid of all evil". However, as of 1532 Luther stopped celebrating the feast of the Assumption of Mary and also discontinued his support of the Immaculate Conception.

John Calvin said, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor. However, Calvin firmly rejected the notion that anyone but Christ can intercede for man.

Although Calvin and Huldrych Zwingli honored Mary as the Mother of God in the 16th century, they did so less than Martin Luther. Thus the idea of respect and high honor for Mary was not rejected by the first Protestants; but, they came to criticize the Roman Catholics for venerating Mary. Following the Council of Trent in the 16th century, as Marian veneration became associated with Catholics, Protestant interest in Mary decreased. During the Age of the Enlightenment and residual interest in Mary within Protestant churches almost disappeared, although Anglicans and Lutherans continued to honor her.

Protestants acknowledge that Mary is "blessed among women" but they do not agree that Mary is to be venerated. She is considered to be an outstanding example of a life dedicated to God.

In the 20th century, Protestants reacted in opposition to the Catholic dogma of the Assumption of Mary. The conservative tone of the Second Vatican Council began to mend the ecumenical differences, and Protestants began to show interest in Marian themes. In 1997 and 1998 ecumenical dialogs between Catholics and Protestants took place, but to date the majority of Protestants pay scant attention to Marian issues and often view them as a challenge to the authority of Scripture.

Lutheran view

Despite Martin Luther's harsh polemics against his Roman Catholic opponents over issues concerning Mary and the saints, theologians appear to agree that Luther adhered to the Marian decrees of the ecumenical councils and dogmas of the church. He held fast to the belief that Mary was a perpetual virgin and the Theotokos or Mother of God. Special attention is given to the assertion that Luther, some three-hundred years before the dogmatization of the Immaculate Conception by Pope Pius IX in 1854, was a firm adherent of that view. Others maintain that Luther in later years changed his position on the Immaculate Conception, which, at that time was undefined in the Church, maintaining however the sinlessness of Mary throughout her life. For Luther, early in his life, the Assumption of Mary was an understood fact, although he later stated that the Bible did not say anything about it and stopped celebrating its feast. Important to him was the belief that Mary and the saints do live on after death. "Throughout his career as a priest-professor-reformer, Luther preached, taught, and argued about the veneration of Mary with a verbosity that ranged from childlike piety to sophisticated polemics. His views are intimately linked to his Christocentric theology and its consequences for liturgy and piety." Luther, while revering Mary, came to criticize the "Papists" for blurring the line, between high admiration of the grace of God wherever it is seen in a human being, and religious service given to another creature. He considered the Roman Catholic practice of celebrating saints' days and making intercessory requests addressed especially to Mary and other departed saints to be idolatry. His final thoughts on Marian devotion and veneration are preserved in a sermon preached at Wittenberg only a month before his death:

Certain Lutheran churches such as the Anglo-Lutheran Catholic Church however, continue to venerate Mary and the saints in the same manner that Roman Catholics do, and hold all Marian dogmas as part of their faith.

Methodist view

The United Methodist Church, as well as other Methodist churches, have no official writings or teachings on the Virgin Mary except what is mentioned in Scripture and the ecumenical Creeds, mainly that Christ was conceived in her womb through the Holy Spirit and that she gave birth to Christ as a virgin. John Wesley, the founder of the Methodist Movement within the Church of England, which later led to the Methodist Church, believed that the Virgin Mary was a perpetual virgin, meaning she never had sex. Many Methodists reject this concept, but some Methodists believe it. The church does hold that Mary was a virgin before, during, and immediately after the birth of Christ.

John Wesley stated in a letter that:

Article II of the Articles of Religion of the Methodist Church states that:

From this, the Virgin Mary is believed to be the Theotokos, or Mother of God, in the Methodist Church, although the term is usually only used by those of High Church and Evangelical Catholic tradition.

Article II of The Confession of Faith from The Book of Discipline states:

From this statement, Methodists reject the Catholic ideas of Mary as a Co-Redemptrix and Mediatrix of the Faith. The Methodist Churches disagree with veneration of saints, of Mary, and of relics; believing that reverence and praise are for God alone. However, studying the life of Mary and the biographies of saints is deemed appropriate, as they are seen as heroes and examples of good Christians. The Methodist churches reject the doctrines of the Immaculate Conception and the Assumption of Mary, stating that Christ was the only person to live a sinless life and to ascend body and soul into Heaven.

Latter Day Saints

In the first edition of the Book of Mormon (1830), Mary was referred to as "the mother of God, after the manner of the flesh," a reading that was changed to "the mother of the Son of God" in all subsequent editions (1837–).

Nontrinitarian view

Nontrinitarians, such as Unitarians, Christadelphians and Jehovah's Witnesses consider Mary as the mother of Jesus Christ. Because they do not consider Jesus as God, they do not consider Mary as the Mother of God or the Theotokos. Since Nontrinitarian churches are typically also mortalist, the issue of praying to Mary, whom they would consider "asleep," awaiting resurrection, does not arise.

Islamic perspective

Mary, the mother of Jesus, is mentioned as Maryam, more in the Qur'an than in the entire New Testament. She enjoys a singularly distinguished and honored position among women in the Qur'an. A chapter in the Qur'an is titled "Maryam" (Mary), which is the only chapter in the Qur'an named after a woman, in which the story of Mary (Maryam) and Jesus(Isa) is recounted according to the Islamic view of Jesus.

She is mentioned in the Qur'an with the honorific title of "our lady" (''syyidatuna'') as the daughter of Imran and Hannah.

She is the only woman directly named in the Qur'an; declared (uniquely along with Jesus) to be a ''Sign of God'' to mankind ; as one who "''guarded her chastity''" ; an ''obedient one'' ; ''chosen of her mother'' and dedicated to God whilst still in the womb ; uniquely (amongst women) ''Accepted into service by God'' ; cared for by (one of the prophets as per Islam) Zakariya (Zacharias) ; that in her childhood she resided in the Temple and uniquely had access to Al-Mihrab (understood to be the Holy of Holies), and was provided with heavenly 'provisions' by God .

Mary is also called a ''Chosen One'' ; a ''Purified One'' ; a ''Truthful one'' ; her child conceived through ''"a Word from God"'' ; and ''"exalted above all women of The Worlds/Universes (the material and heavenly worlds)"'' .

The Qur'an relates detailed narrative accounts of Maryam (Mary) in two places Sura 3 and Sura 19. These state beliefs in both the Immaculate Conception of Mary and the Virgin birth of Jesus. The account given in Sura 19 of the Qur'an is nearly identical with that in the Gospel according to Luke, and both of these (Luke, Sura 19) begin with an account of the visitation of an angel upon Zakariya (Zecharias) and ''Good News of the birth of Yahya (John)'', followed by the account of the annunciation. It mentions how Mary was informed by an angel that she would become the mother of Jesus through the actions of God alone.

In the Islamic tradition, Mary and Jesus were the only children who could not be touched by Satan at the moment of their birth, for God imposed a veil between them and Satan. According to author Shabbir Akhtar, the Islamic perspective on Mary's Immaculate Conception is compatible with the Catholic doctrine of the same topic.

The Qur'an says that Jesus was the result of a virgin birth. The most detailed account of the annunciation and birth of Jesus is provided in Sura 3 and 19 of The Qur'an wherein it is written that God sent an angel to announce that she could shortly expect to bear a son, despite being a virgin.

Other views

Pagan Rome

From the early stages of Christianity, belief in the virginity of Mary and the virgin conception of Jesus, as stated in the gospels, holy and supernatural, was used by detractors, both political and religious, as a topic for discussions, debates and writings, specifically aimed to challenge the divinity of Jesus and thus Christians and Christianity alike. In the 2nd century, as part of the earliest anti-Christian polemics, Celsus suggested that Jesus was the illegitimate son of a Roman soldier named Panthera. The views of Celsus drew responses from Origen, the Church Father in Alexandria, Egypt who considered it a fabricated story. How far Celsus sourced his view from Jewish sources remains the subject of discussion.

In Judaism

The issue of the parentage of Jesus in the Talmud affects also the view of his mother. However the Talmud does not mention Mary by name and is considerate rather than only polemic. The story about Panthera is also found the Toledot Yeshu, the literary origins of which can not be traced with any certainty and given that it is unlikely to go before the 4th century, it is far too late to include authentic remembrances of Jesus. The Blackwell Companion to Jesus states that the Toledot Yeshu has no historical facts as such, and was perhaps created as a tool for warding off conversions to Christianity. The name Panthera may be a distortion of the term ''parthenos'' (virgin) and Raymond E. Brown considers the story of Panthera a fanciful explanation of the birth of Jesus which includes very little historical evidence.

4th Century Arabia

According to the 4th Century heresiologist Epiphanius of Salamis the Virgin Mary was worshipped as a Mother goddess in the heretical Christian sect Collyridianism, which was found throughout Arabia sometime during the 300s AD. Collyrdianism was made up mostly of women and even had women priests. They were known to make bread offerings to the Virgin Mary, along with other practices. The group was condemned as heretical by the Roman Catholic Church and was preached against by Epiphanius of Salamis, who wrote about the group in his writings titled Panarion.

Study of the Historical Jesus

To date, scholars continue to debate the accounts of the birth of Jesus from several perspectives, including textual analysis, historical records and post-apostolic witnesses. Bart D. Ehrman has suggested that the historical method can never comment on the likelihood of supernatural occurrences.

Cinematic portrayals

Mary has been portrayed in various films, including:

Das Mirakel (as a statue which comes to life)

Saint Mary (Iranian film)

Mary Mother of Christ

Mary, Mother of Jesus

Jesus of Nazareth

Color of the Cross

Ben-Hur (1959 film)

The Last Temptation of Christ (film)

The Greatest Story Ever Told

The Living Christ Series

The Nativity Story

The Miracle (a remake of ''Das Mirakel'', as a statue which comes to life)

The Miracle of Our Lady of Fatima

The Song of Bernadette

The Passion of the Christ

The Passion (TV serial)

King of Kings (1961 film)

Image gallery

:''See also'': Life of the Virgin :''For a larger gallery, please see'': Marian image gallery

Music

J.S.Bach: Ave Maria Prelude (1722)

Franz Schubert: Ave Maria (1835)

Charles Gounod: Ave Maria (1859)

Monteverdi 1610

See also

Acts of Reparation to the Virgin Mary

Anglican Marian theology

Anglican Roman Catholic International Commission

Black Madonna

Blessed Virgin Mary (Roman Catholic)

Dormition of the Theotokos

Panagia

Christian mythology

Fleur de lys

History of Roman Catholic Mariology

Our Lady of Sorrows

Hortus conclusus

Immaculate Heart of Mary

Islamic views on Mary

Alliance of the Hearts of Jesus and Mary

Litany of the Blessed Virgin Mary

Titles of Mary

Marian apparition

Madonna (art)

Marian columns

Marian devotions

Mary, Protector of Faith (Russo)

May crowning

Protestant views on Mary

Shrines to the Virgin Mary

Society of Mary (Marianists)

Virgin Birth of Jesus

Virgin Mary in Islam

References

Bibliography

Brownson, Orestes, ''Saint Worship and the Worship of Mary'', Sophia Institute Press, 2003, ISBN 1-928832-88-1

Corner, Dan. ''Is This The Mary Of The Bible?'', Evangelical Outreach, 2004, 249 pages ISBN 0-96390-767-0

Cronin, Vincent, ''Mary Portrayed'', London: Darton, Longman & Todd, Ltd., 1968, ISBN 0-87505-213-4

Epie, Chantal. ''The Scriptural Roots of Catholic Teaching'', Sophia Institute Press, 2002, ISBN 1-928832-53-9

Fox, Fr. Robert J., '' Catechism on Mary'', '' Immaculate Heart of Mary'', ''Mary Through the Ages'' Fatima Family Apostolate

Glavich, Mary Kathleen, ''The Catholic Companion to Mary'', ACTA Publications, 2007

Graef, Hilda. ''Mary: A History of Doctrine and Devotion'', London: Sheed & Ward, 1985, ISBN 0-7220-5221-9

Groeschel, Benedict, ''A Still, Small Voice: A Practical Guide on Reported Revelations'', San Francisco: Ignatius Press, 1993 ISBN 0-8987-0436-7

Hahn, Scott, ''Hail, Holy Queen: The Mother of God in the Word of God'', Doubleday, 2001, ISBN 0-3855-0168-4

Marley, Stephen, ''The Life of the Virgin Mary'', Lennard Publishing, 1990, ISBN 1852910240

Mills, David. ''Discovering Mary: Answers to Questions About the Mother of God'', Servant Books, 2009, ISBN 0-8671-6927-3

Miravalle, Mark. '' Introduction to Mary'', Queenship Publishing, 1993, Second Edition 2006, soft, 220 pages ISBN 1-882972-06-6

Newman, Barbara. ''God and the Goddesses'', Philadelphia: University of Pennsylvania Press, 2003, ISBN 0812219112

Pelikan, Jaroslav. ''Mary Through the Centuries: Her Place in the History of Culture'', Yale University Press, 1998, hardcover, 240 pages ISBN 0-300-06951-0; trade paperback, 1998, 240 pages, ISBN 0-300-07661-4

Further reading

Gambero, Luigi (1999) ''Mary and the fathers of the church'' ISBN 0898706866

Josemaria Anthony (2008) ''The Blessed Virgin Mary in England'' ISBN 0595500749

External links

Marilogical Society of America

University of Dayton─The Mary Page

Church Fathers on the Sinless Nature of Mary

Church Fathers on the Perpetual Virginity of Mary

Category:1st-century BC births Category:1st-century Christian female saints Category:1st-century deaths Category:Coptic Orthodox saints Category:Oriental Orthodox saints Category:Eastern Orthodox saints Category:Followers of Jesus Category:Jesus Category:Angelic visionaries Category:Prophets in Christianity Category:Roman Catholic saints Category:People celebrated in the Lutheran liturgical calendar Category:Roman era Jews Category:Saints from the Holy Land Category:Anglican saints Category:Christianity and women

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