Song Name 4.8 Artist Name DOWNLOAD MP3 VIEW LYRICS Facebook X (Twitter) WhatsApp Pinterest Copy link Share this song Artist Asake Release Date 12 July, 2026 Genre Afrobeats Quality 320kbs Downloads 15.5K + Audio Player Track Name Artist Name 00:00 / 01:04 Official Music Video Song Details Artist: Asake Title: Asake Featured: Asake Genre: Asake Release Date: Asake Format: Asake About the Song More Songs By More By VIEW ALL SONGS Heading 1 Heading 1 . Heading 1 Heading 1 . Audio Player Asake Asake Nigeria Singer. Songwriter Asake is a Nigerian singer and songwriter who has become one of the most exciting breakout stars in Afrobeats. Genre Genre Years of Active Genre Monthly Listeners Genre Awards Genre About Years of Active VIEW ALL SONGS VIEW ALL SONGS Trending Downloads From More By Heading 1 Heading 1 . Heading 1 Heading 1 . Latest News About More By Canada Ends Trade Ties with Rwanda Over Support for M23 Rebels . ADVERTISEMENT ADVERTISEMENT ADVERTISEMENT Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3 Heading 3

Learn how a Hadzabe young man becomes married, from courtship and family approval to hunting reputation and co-residence. Among the Hadzabe , also called the Hadza, a young man does not usually “get a wife” through a big wedding, bride price, or a formal arranged marriage system. The better way to ask the question is: How does a Hadzabe young man become married? The answer is quieter, more flexible, and more human than many outsiders expect.The Hadza are a small hunter-gatherer people living around Lake Eyasi in northern Tanzania. In traditional Hadza life, marriage is usually recognized when a young man and a young woman form a relationship and begin living together. Courtship matters. Mutual choice matters. Family opinion can matter. A young man’s reputation as a capable hunter or forager can also matter. But the evidence does not support the idea that a Hadzabe boy simply buys, claims, or is handed a wife. According to Katherine Fitzpatrick’s University of Cambridge thesis, when a Hadza couple lives together in a hut, they are “soon recognised as married,” even “without a marriage ceremony” (Fitzpatrick, 2018, p. 19). That small detail tells us a lot. Marriage is less about a public spectacle and more about a relationship becoming visible to the camp. Who Are the Hadzabe? The Hadzabe are one of East Africa’s best-known hunter-gatherer peoples. They live around Lake Eyasi in northern Tanzania, in a landscape of savanna, woodland, rocky areas, and seasonal water sources. The Culture and the Mind Hadza fieldsite describes the Hadza as a population whose identity is tied to place, language, kinship, and foraging life. Their language, Hadzane , contains click consonants and is often treated by linguists as a language isolate. Fitzpatrick notes that Hadza identity is strongly connected to language, citing Frank Marlowe’s view that speaking Hadzane is the “best criterion” for identifying who is Hadza (Fitzpatrick, 2018, p. 17). Read more about the hadza language here But Hadza life is not frozen in the past. Some Hadza still live largely by hunting and gathering, while others live closer to villages, schools, markets, wage labor, and tourism. This matters because marriage practices can vary with modern pressures. Continue Reading Full Article AFRICAN CULTURE How Does a Hadzabe Boy Get a Wife? By Neema Asha Mwakalinga Travel & Culture Expert Neema Asha Mwakalinga Home Comment Jul 1, 2026 Jul 1, 2026 13 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Among the Hadzabe , also called the Hadza, a young man does not usually “get a wife” through a big wedding, bride price, or a formal arranged marriage system. The better way to ask the question is: How does a Hadzabe young man become married? The answer is quieter, more flexible, and more human than many outsiders expect.The Hadza are a small hunter-gatherer people living around Lake Eyasi in northern Tanzania. In traditional Hadza life, marriage is usually recognized when a young man and a young woman form a relationship and begin living together. Courtship matters. Among the Hadza, marriage is built on mutual choice, and family life revolves around cooperation, food sharing, and the close-knit bonds of camp life. Mutual choice matters. Family opinion can matter. A young man’s reputation as a capable hunter or forager can also matter. But the evidence does not support the idea that a Hadzabe boy simply buys, claims, or is handed a wife. According to Katherine Fitzpatrick’s University of Cambridge thesis, when a Hadza couple lives together in a hut, they are “soon recognised as married,” even “without a marriage ceremony” (Fitzpatrick, 2018, p. 19). That small detail tells us a lot. Marriage is less about a public spectacle and more about a relationship becoming visible to the camp. Who Are the Hadzabe? The Hadzabe are one of East Africa’s best-known hunter-gatherer peoples. They live around Lake Eyasi in northern Tanzania, in a landscape of savanna, woodland, rocky areas, and seasonal water sources. The Culture and the Mind Hadza fieldsite describes the Hadza as a population whose identity is tied to place, language, kinship, and foraging life. Their language, Hadzane , contains click consonants and is often treated by linguists as a language isolate. Fitzpatrick notes that Hadza identity is strongly connected to language, citing Frank Marlowe’s view that speaking Hadzane is the “best criterion” for identifying who is Hadza (Fitzpatrick, 2018, p. 17). Read more about the hadza language here But Hadza life is not frozen in the past. Some Hadza still live largely by hunting and gathering, while others live closer to villages, schools, markets, wage labor, and tourism. This matters because marriage practices can vary with modern pressures. Marriage Is Not Usually A Big Ceremony In many societies, marriage is marked by a public ceremony, bridewealth, church service, government paperwork, or a large family gathering. Among the Hadza, the strongest sources point to a simpler form of recognition. Hadzabe young woman and man Fitzpatrick writes that when a couple shares a hut, they are soon treated as married, even without a formal ceremony (Fitzpatrick, 2018, p. 19). This does not mean marriage is casual or meaningless. It means the social sign of marriage is often co-residence: the couple begins living together, and the camp recognizes the relationship. ADVERTISEMENT A University of Missouri DICE teaching sheet also states that Hadza “marriages are not arranged” and that marriage involves a couple who has been courting and then begins to live together. This source is useful but weaker than a thesis or peer-reviewed paper, so it should be used carefully. Still, it agrees with the stronger evidence that marriage is not mainly built around a grand wedding ceremony or arranged exchange. Courtship And Choice So how does a Hadzabe young man begin? The available evidence suggests that he expresses interest, courts the young woman, and the relationship develops. One source says a young man may use a middleman to tell the girl he is interested, but this detail needs more verification before it can be treated as universal Hadza practice. Among the Hadza, hunting is considered one of the essential skills a young man should master before thinking about marriage. What is better supported is that Hadza marriage involves personal choice. James Woodburn’s classic work on Hadza social organization describes a society where “individuals have a choice of whom they associate with” (Woodburn, 1982, p. 435). That flexibility applies broadly to residence, association, and social life. This does not mean families are irrelevant. The Missouri DICE source says young people may seek parental approval and that parents rarely object strongly. But the evidence does not support a rigid system where parents simply arrange the marriage and the couple obeys. In plain English: a Hadzabe boy does not usually get a wife by having elders assign one to him. He must be accepted by the woman herself. Does A Hadzabe Boy Pay Bride Price? The sources consulted do not show bride price, dowry, or bride service as the main Hadza marriage system. The University of Missouri DICE sheet states: “Bride purchase… dowry?: No.” That point is important because many African marriage systems include bridewealth in cattle, money, labor, or goods. It would be inaccurate to assume the Hadza follow the same pattern. However, absence of bridewealth does not mean absence of standards. A young man’s abilities, character, and reputation still matter. Instead of proving himself through cattle payments or farm wealth, a Hadza man may be judged through qualities that make sense in a foraging society. Hunting Reputation Matters In Hadza society, a good hunting reputation is widely regarded as an important quality in a prospective husband, reflecting skill, reliability, and the ability to contribute to the camp's food supply Several sources show that hunting and foraging reputation can affect Hadza male marriage prospects. In An Introduction to Hadza Ecology, James Woodburn observed that a man who is unsuccessful in hunting big game may find it “difficult to marry a wife” or keep one (Woodburn, 1968, p. 54). That does not mean every man must be a famous hunter before he can marry. It means hunting ability can influence how others see him. ADVERTISEMENT Frank Marlowe’s mate preference study also supports this point. In his article Mate Preferences among Hadza Hunter-Gatherers, Marlowe found that “Women place great importance on men’s foraging” (Marlowe, 2004, p. 365). He also found that both men and women value character. This gives us a more balanced picture. A woman may look at whether he is hardworking, capable, generous, and able to contribute food. A Hadzabe young man’s attractiveness is not only about physical appearance or boldness. Later research also connects hunting reputation with male status and reproductive success. Smith and colleagues write that hunting ability is an “important criterion for choosing husbands” among the Hadza (Smith et al., 2017). But they also note that scholars debate why men hunt: is it mainly to feed their families, build reputation, attract mates, or support the wider camp? The safest answer is: hunting reputation matters , but it is not the whole story. What Does A Wife Gain From Marriage? A Hadza woman is not simply dependent on a husband for survival. Woodburn’s work on Hadza egalitarian society shows that Hadza women and men both have strong food-producing roles. Women gather plant foods and often feed themselves and others through their own labor. Still, husbands can matter in specific moments. Fitzpatrick’s thesis records Hadza women describing help from husbands during pregnancy and other times when women may not forage as usual. One woman explained, “the husband brings you food” (Fitzpatrick, 2018, p. 170). Fitzpatrick later notes that when women stay home, husbands and mothers are important food providers (Fitzpatrick, 2018, p. 194). This matters for marriage. A good husband may be valued not because he controls his wife, but because he can help, provide, and stay present when support is needed. Where Do The Couple Live? After marriage, Hadza residence is flexible. A couple may live near the wife’s kin, the husband’s kin, or in a camp without close kin from either side. The Culture and the Mind Hadza fieldsite says residence patterns vary, with a slight bias toward living with the wife’s kin. Couple Outside a Traditional Hadza Hut explaining that marriage is recognized when a couple begins living together. Fitzpatrick also writes that “remaining with the wife’s kin is common” (Fitzpatrick, 2018, p. 19). This is useful because it challenges the assumption that marriage always pulls a woman into the husband’s family. Among the Hadza, movement is more flexible. This flexibility also affects divorce and remarriage. If a couple separates, the marriage may end through the simple fact that they stop living together. The available evidence suggests that marriage is socially real, but not locked in by heavy property transfers or rigid institutions. Trending Now Uganda HIV Self-Test Assembly: Prices, Jobs and Exports . Health News DR Congo and Russia Establish Permanent Economic Commission . Economic Policies DRC Exits FATF Grey List After Completing Reform Plan . Economic Reports Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Politics & Diplomacy Popular Today Travel and Immigration Barrick Confirms Tanzania’s 15-Year North Mara Mining Licence Renewal . Travel Guide Stone Town Travel Guide: History, Food and a Walking Route . Travel Guide Mafia Island Travel Guide: Diving, Whale Sharks and When to Go . African Culture Nyerere vs Ruaha: Choosing a Southern Tanzania Safari . African Culture Tanzania Visa and Entry Requirements: What Travellers Need . ADVERTISEMENT What If The Relationship Fails? Hadza marriage should not be romanticized as effortless. Jealousy, conflict, separation, and remarriage are all part of the record. The DICE source states that divorce is common, especially early in marriage, and may simply involve the couple ceasing to live together. Because the source is not the strongest academic evidence, this claim should be handled with care. But it is consistent with the broader picture of flexible co-residence and personal autonomy. A Hadzabe young man therefore does not just “get” a wife once and keep her automatically. He must maintain the relationship. Woodburn’s point is important here: a man may find it harder not only to marry but also to keep a wife if he lacks hunting success ( Woodburn , 1968, p. 54). Marriage is not only an entry point. It is an ongoing relationship. What Outsiders Often Get Wrong The biggest mistake is to describe Hadza marriage as if a man owns a woman. That language does not match the evidence. A Hadza wife is not simply purchased, transferred, or controlled through a formal bridewealth system. Portraits of two young Hadza women from northern Tanzania. Another mistake is to reduce everything to hunting. Hunting reputation can help a young man, but marriage is also about choice, character, co-residence, and daily cooperation. A third mistake is to treat all Hadza life as one unchanging tradition. Modern Hadza communities differ. Some people live in more mobile bush camps; others live closer to villages, schools, markets, and tourism. A Hadzabe boy becomes a husband through a relationship, not through ownership. He may express interest in a young woman, court her, and eventually begin living with her. Once they share a hut and the camp recognizes the relationship, they may be considered married. His reputation matters. If he is a capable hunter, a good forager, hardworking, and respected, he may have better chances. But he does not simply “earn” a wife by killing an animal or paying a bride price. The woman’s choice matters. Family opinion may matter. Daily support matters. The most accurate answer is simple: among the Hadza, a young man gets a wife when a young woman chooses him too, and their relationship becomes visible through living together. Reference: Culture and the Mind Hadza fieldsite : Location, population, Hadzane language and kinship. University of Missouri DICE Hadza PDF : Marriage not arranged, no bride purchase or dowry, possible middleman in courtship, and co-residence as marriage recognition. Fitzpatrick (2018, pp. 16–19, 170, 194): Hadza identity, Hadzane language, flexible residence Marlowe (2004, p. 365): Mate-preference evidence showing that Hadza women place strong importance on men’s foraging ability. Woodburn (1968, p. 54): Older ethnographic evidence ADVERTISEMENT Related Articles Travel and Immigration Barrick Confirms Tanzania’s 15-Year North Mara Mining Licence Renewal The renewal supports long-term planning, but no new investment or hiring target has been announced. . Travel Guide Stone Town Travel Guide: History, Food and a Walking Route Stone Town occupies the western side of Unguja, the main island in the Zanzibar archipelago . Travel Guide Mafia Island Travel Guide: Diving, Whale Sharks and When to Go Plan Mafia Island by coast and season, with diving, whale sharks, transport, fees and places to stay. . African Culture Nyerere vs Ruaha: Choosing a Southern Tanzania Safari Compare wildlife, activities, access and costs before choosing Tanzania’s southern safari park. . Tags Visit Tanzania Visit Tanzania Tanzania Tanzania The Hadza Tribe The Hadza Tribe African Culture African Culture

Outside by Maandy is listed 2026-10-02 on the Write EP. Official upload on Maandy's YouTube. Download Outside MP3 by Maandy 4.8 Maandy's Outside is on the Write EP dated 2026-10-02. DOWNLOAD MP3 VIEW LYRICS Facebook X (Twitter) WhatsApp Pinterest Copy link Share this song Artist Maandy Release Date October 2, 2026 Genre R&B Quality 320kbs Downloads Audio Player Outside Maandy 00:00 / 02:55 Official Music Video Song Details Artist: Maandy Title: Outside Featured: None Genre: R&B Release Date: Oct 2, 2026 Format: MP3 About the Song Apple Music lists Outside by Maandy on the Write EP, dated October 2, 2026, under R&B/Soul. Maandy's YouTube channel hosts Outside - Maandy. Not the same as BNXN Back Outside already in the collection. Media… More Songs By Maandy VIEW ALL SONGS Sjakataa Maandy Maandy Maji Maandy Maandy Siezi Choose Maandy Maandy December Maandy Maandy Outside Maandy Maandy Yamii Maandy Maandy About Maandy Maandy Kenyan Rapper and Singer Maandy (Amanda Wambui) is a Nairobi rapper and singer blending hip-hop, gengetone and Afropop; projects include Kabaya, Frisky, Flavour and Baddies Need Love, and she was Spotify EQUAL Africa artist for May 2023. Genre Hip Hop, Gengetone, Afropop Years of Active 2016–present Monthly Listeners Awards Latest Album Baddies Need Love READ FULL BIO VIEW ALL SONGS Trending Downloads From Kenya Vile Mi Hupenda Joefes . Kamata Mtu Breeder LW . Time Toxic Lyrikali . Welcome to Kanairo Buruklyn Boyz . IDWBU Victoria Kimani . Lost & Found Bien . Latest News About Maandy ADVERTISEMENT ADVERTISEMENT ADVERTISEMENT R&B Kenya Maandy

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Download Li John - Amaso, a new Rwandan Afrosounds/Amapiano single released in June 2026. Li John - Amaso MP3 Download 4.8 Download Li John - Amaso, a new Rwandan Afrosounds/Amapiano single released in June 2026. DOWNLOAD MP3 VIEW LYRICS Facebook X (Twitter) WhatsApp Pinterest Copy link Share this song Artist Li John Release Date June 24, 2026 Genre Afrosounds / Amapiano Quality Downloads Audio Player Amaso Li John 00:00 / 02:43 Official Music Video Song Details Artist: Li John Title: Amaso Featured: None Genre: Afrosounds / Amapiano Release Date: Jun 24, 2026 Format: About the Song “Amaso” also arrived on major music platforms including Apple Music, Audiomack, Deezer and Anghami, making it easy for fans in Rwanda and across East Africa to find the song online. SONG DETAILS Artist: Li John More Songs By Li John VIEW ALL SONGS Nasinya Li John Li John Bindenze Li John Li John Ready Now Li John Li John Naragusariye Li John Li John My Reason Li John Li John Ndagutinya Li John Li John About Li John Li John Rwandan producer, and singer... Li John, born Iradukunda Jean Aime, is a Rwandan producer, singer, and songwriter from Kigali. He started his music career around 2014 and is known for working across Afrobeat, African rhythms, and modern Rwandan sounds. Genre Afrobeats Years of Active 2014 - Present Monthly Listeners 5K+ Spotify Awards Not publicly verified Latest Album Amaso - Single READ FULL BIO VIEW ALL SONGS Trending Downloads From Rwanda Favorite Buntu Music . Yangiriye Neza Elie Bahati . Habibi The Ben . Intore Kenny K-Shot . Nzahora Confy . One More Time Kenny Sol . Latest News About Li John ADVERTISEMENT ADVERTISEMENT ADVERTISEMENT Amapiano Rwanda Li John

Denis Mukwege calls for an independent probe into the disappearance of $325 million in reparations linked to the Kisangani war. Denis Mukwege has called for an independent investigation into the alleged disappearance of $325 million in reparations awarded to the Democratic Republic of Congo , arguing that victims of the Kisangani conflict are still waiting for justice and compensation. Writing on the 26th anniversary of the Six-Day War, the Nobel Peace Prize laureate urged authorities to identify and prosecute those responsible for the missing funds. Mukwege said the money stemmed from a 2022 ruling by the International Court of Justice (ICJ), which ordered Uganda to pay the DRC $325 million in reparations for damages caused during years of conflict and occupation in eastern Congo. The compensation was intended to support individuals and communities affected by the violence and destruction. According to Mukwege, the alleged disappearance of the funds represents a profound injustice to survivors and families who continue to live with the consequences of the conflict. He called for a fully independent inquiry to establish what happened to the money, recover any misappropriated funds, and hold those responsible accountable. The Six-Day War, fought in Kisangani in June 2000 between Rwandan and Ugandan forces on Congolese territory, remains one of the deadliest episodes of the Second Congo War. The conflict caused hundreds of civilian deaths and widespread destruction. Many of the abuses committed during the period were later documented in the United Nations Mapping Report , which highlighted longstanding concerns over accountability and reparations for victims. Continue Reading Full Article DRC PEACE EFFORT Mukwege Calls for Probe Into Missing $325M DRC Reparations Fund By Serge Kitoko Tshibanda Political Analyst Serge Kitoko Tshibanda Home Comment Jun 7, 2026 Jun 7, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Denis Mukwege has called for an independent investigation into the alleged disappearance of $325 million in reparations awarded to the Democratic Republic of Congo , arguing that victims of the Kisangani conflict are still waiting for justice and compensation. Writing on the 26th anniversary of the Six-Day War, the Nobel Peace Prize laureate urged authorities to identify and prosecute those responsible for the missing funds. ADVERTISEMENT Mukwege said the money stemmed from a 2022 ruling by the International Court of Justice (ICJ), which ordered Uganda to pay the DRC $325 million in reparations for damages caused during years of conflict and occupation in eastern Congo. The compensation was intended to support individuals and communities affected by the violence and destruction. ADVERTISEMENT According to Mukwege, the alleged disappearance of the funds represents a profound injustice to survivors and families who continue to live with the consequences of the conflict. He called for a fully independent inquiry to establish what happened to the money, recover any misappropriated funds, and hold those responsible accountable. The Six-Day War, fought in Kisangani in June 2000 between Rwandan and Ugandan forces on Congolese territory, remains one of the deadliest episodes of the Second Congo War. The conflict caused hundreds of civilian deaths and widespread destruction. Trending Now Uganda HIV Self-Test Assembly: Prices, Jobs and Exports . Health News DR Congo and Russia Establish Permanent Economic Commission . Economic Policies DRC Exits FATF Grey List After Completing Reform Plan . Economic Reports Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Politics & Diplomacy Popular Today Economic Policies DR Congo and Russia Establish Permanent Economic Commission . Economic Reports DRC Exits FATF Grey List After Completing Reform Plan . Politics & Diplomacy Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Infrastructure DRC: Three Universities Modernized Under Félix Tshisekedi . War in DR Congo Tshisekedi: Sanctions Forced Kagame to Pull Kabila From His Cave . ADVERTISEMENT Many of the abuses committed during the period were later documented in the United Nations Mapping Report , which highlighted longstanding concerns over accountability and reparations for victims. ADVERTISEMENT Related Articles Economic Policies DR Congo and Russia Establish Permanent Economic Commission A new bilateral commission will coordinate trade, technology, technical cooperation... . Economic Reports DRC Exits FATF Grey List After Completing Reform Plan The October 30 decision recognizes reforms to combat money laundering and strengthen.... . Politics & Diplomacy Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow At the 2026 Russia–Africa Summit in Moscow, Tshisekedi calls for peace in eastern Congo... . Infrastructure DRC: Three Universities Modernized Under Félix Tshisekedi New and renovated campuses in Kinshasa, Kananga and Mbuji-Mayi aim to improve higher education . Tags DR.Congo DR.Congo Denis Mukwege Denis Mukwege DR Congo News DR Congo News

Research in Tanzania and Kenya documents the killing, abandonment and concealment of disabled Maasai children and efforts to end the abuse. The claim that Maasai communities contain no disabled people is false. Yet field research in northern Tanzania and southern Kenya records testimony about disabled people being killed, abandoned, denied food, exposed to danger or hidden. Some witnesses described past killing; others suspected it continued secretly. The historical record of disability-selective infanticide is incomplete. There is no reliable count of victims, proof of one compulsory procedure across Maasailand or basis for declaring every Maasai family guilty. Yet missing statistics do not erase what participants, disabled people and rehabilitation workers told researchers. The bitter truth is that some disabled Maasai children appear to have died because others judged their lives to be burdens. Was disability-selective infanticide practised in Maasai communities? Yes researchers in specific Tanzanian and Kenyan Maasai areas recorded community admissions of historical killing alongside accounts of abandonment, deliberate underfeeding and lethal exposure. Its scale is unknown, and the evidence does not establish a universal Maasai rule, but the documented testimony is too serious to deny or soften. Who Are the Maasai People Behind This Evidence? The Maasai are Indigenous East Africans whose homeland extends across southern Kenya and northern Tanzania. Maa language, cattle, land, kinship and age-set relationships have historically shaped social life. Today Maasai people are also farmers, teachers, nurses, advocates, business owners and urban professionals, as XTRAfrica’s guide to Maasai history and modern life explains. The evidence in this article comes mainly from Monduli District in northern Tanzania and Loita in southern Kenya. These locations cannot stand for Kajiado, Narok, Laikipia, Arusha, Longido, Ngorongoro or every Maasai section. That limit is not an excuse to avoid the findings. It tells us exactly where the strongest testimony applies and where further investigation is still required. Disabled Maasai people unquestionably exist. Tanzanian researchers interviewed children and adults with physical, visual, intellectual and multiple disabilities. Kenyan Maasai advocate Jemimah Kutata has written publicly about growing up with a physical disability , reaching school and later organising women with disabilities. Their survival disproves the “zero disabled people” myth while exposing how exclusion can make a population appear absent. What 68 Participants Admitted in Northern Tanzania The most direct accessible study was conducted by Sheryl Feinstein and a predominantly Tanzanian research team in Monduli District. Amina Mollel, a Maasai woman, led interviews in Maa or Kiswahili. The study covered Simanjiro, Makyuni and Manyara wards and included 68 Maasai participants: disabled people, relatives, village residents and a rehabilitation-centre director. Researchers conducted 21 individual interviews and five focus groups (Feinstein, 2014, pp. 2–3). Continue Reading Full Article AFRICAN CULTURE Disability-Selective Infanticide: The Hidden History in Maasailand By Neema Asha Mwakalinga Travel & Culture Expert Neema Asha Mwakalinga Home Comment Aug 24, 2026 Aug 25, 2026 14 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: The claim that Maasai communities contain no disabled people is false. Yet field research in northern Tanzania and southern Kenya records testimony about disabled people being killed, abandoned, denied food, exposed to danger or hidden. Some witnesses described past killing; others suspected it continued secretly. The historical record of disability-selective infanticide is incomplete. There is no reliable count of victims, proof of one compulsory procedure across Maasailand or basis for declaring every Maasai family guilty. Yet missing statistics do not erase what participants, disabled people and rehabilitation workers told researchers. The bitter truth is that some disabled Maasai children appear to have died because others judged their lives to be burdens. Was disability-selective infanticide practised in Maasai communities? Yes researchers in specific Tanzanian and Kenyan Maasai areas recorded community admissions of historical killing alongside accounts of abandonment, deliberate underfeeding and lethal exposure. Its scale is unknown, and the evidence does not establish a universal Maasai rule, but the documented testimony is too serious to deny or soften. Who Are the Maasai People Behind This Evidence? The Maasai are Indigenous East Africans whose homeland extends across southern Kenya and northern Tanzania. Maa language, cattle, land, kinship and age-set relationships have historically shaped social life. Maasai chidren Maasai community members photographed in Tanzania’s Ngorongoro Conservation Area Today Maasai people are also farmers, teachers, nurses, advocates, business owners and urban professionals, as XTRAfrica’s guide to Maasai history and modern life explains. The evidence in this article comes mainly from Monduli District in northern Tanzania and Loita in southern Kenya. These locations cannot stand for Kajiado, Narok, Laikipia, Arusha, Longido, Ngorongoro or every Maasai section. That limit is not an excuse to avoid the findings. It tells us exactly where the strongest testimony applies and where further investigation is still required. Disabled Maasai people unquestionably exist. Tanzanian researchers interviewed children and adults with physical, visual, intellectual and multiple disabilities. Kenyan Maasai advocate Jemimah Kutata has written publicly about growing up with a physical disability , reaching school and later organising women with disabilities. Their survival disproves the “zero disabled people” myth while exposing how exclusion can make a population appear absent. What 68 Participants Admitted in Northern Tanzania The most direct accessible study was conducted by Sheryl Feinstein and a predominantly Tanzanian research team in Monduli District. Amina Mollel, a Maasai woman, led interviews in Maa or Kiswahili. The study covered Simanjiro, Makyuni and Manyara wards and included 68 Maasai participants: disabled people, relatives, village residents and a rehabilitation-centre director. Researchers conducted 21 individual interviews and five focus groups (Feinstein, 2014, pp. 2–3). An aerial view of a Maasai village in Tanzania’s Ngorongoro Conservation Area. Research cited in this article concerns particular northern Tanzanian communities; one settlement cannot represent every Maasai family or locality. Credit: Arnold Tibaijuka/Wikimedia Commons.An aerial view of a Maasai village in Tanzania’s Ngorongoro Conservation Area. Research cited in this article concerns particular northern Tanzanian communities; one settlement cannot represent every Maasai family or locality. Credit: Arnold Tibaijuka/Wikimedia Commons. When asked about killing, most participants denied that it continued. Yet they acknowledged that it had happened in the past. One participant dated the change by saying, “The last 15 years brought change.” Because the fieldwork was associated with the researcher’s 2007–2008 period in Tanzania, that recollection points roughly toward change beginning in the 1990s, although it is testimony not a precise historical cutoff (Feinstein, 2014, p. 4). One participant believed disabled people were still killed secretly. More disturbing, a few reportedly called killing sinful while accepting neglect: not feeding a disabled person or abandoning them was considered permissible. That distinction may have allowed a family to deny responsibility while creating conditions in which death was predictable. The rehabilitation-centre director supplied two concrete accounts. A blind boy was reportedly found alone in the Ngorongoro Crater, too afraid of wild animals to move. A girl was found in an abandoned village with only a little water and food. Both had allegedly been left to die (Feinstein, 2014, p. 4). ADVERTISEMENT These cases were reported to researchers rather than reconstructed through official files. They are field testimony, but cannot be reduced to harmless “stigma.” Abandoning a blind child among wild animals or leaving a child with inadequate supplies is potentially lethal violence. Killing Was Not the Only Way a Child Disappeared The Tanzanian study found that migration could become the point at which a disabled person was excluded. Participants repeatedly spoke about the difficulty of moving with someone unable to walk. One woman explained that a donkey was required and was not always safe. Another said, “We hide them in the house and leave them when we migrate” (Feinstein, 2014, p. 4). A wheelchair user travels along a busy street in Nakuru, Kenya. The photograph illustrates how transport conditions and inaccessible environments can restrict mobility and public participation. The subject is not identified as Maasai. Credit: Victor Kibiwott/Wikimedia Commons.A wheelchair user travels along a busy street in Nakuru, Kenya. The photograph illustrates how transport conditions and inaccessible environments can restrict mobility and public participation. The subject is not identified as Maasai. Credit: Victor Kibiwott/Wikimedia Commons. Farther from Arusha, researchers encountered fewer disabled people. They did not establish why. Possible explanations include lower survival, concealment, abandonment, migration patterns, sampling limits or movement toward services. The study’s author speculated that killing and hiding might be more common in remote areas, but the data did not prove a rate. That uncertainty matters because disappearance can have several mechanisms: direct killing; withholding food, milk, water or medical care; abandonment during migration; keeping a person permanently out of public view; sending a child to a distant institution; or preventable death where health care is inaccessible. Only some of these are homicide in a strict legal sense. All can deny a disabled child safety, family membership and the chance to live. Loita Testimony Described Lethal Exposure and Withheld Milk Evidence from Kenya independently points to similar dangers. Nathaniel Hsieh’s study around Ilkerin in the Loita Hills used interviews with teachers, health workers, community leaders, students and families. Interviewees repeatedly described disability through ideas of curses, witchcraft or punishment (Hsieh, 2012, pp. 5–6). A Maasai man with albinism told the researcher that a father disputing paternity could place a disabled baby at the entrance of a livestock enclosure and allow cattle to pass. He also alleged that some mothers withheld breast milk or exposed children to severe conditions to cause death. Hsieh described these responses as occasional and extreme and could not determine how frequently they persisted (Hsieh, 2012, p. 6). The paper also documented disabled children who survived and a Maasai nurse and social worker, Franciska Mukinka, who searched for children hidden by their families. Her fieldwork identified cerebral palsy, hydrocephalus, clubfoot, cleft palate, deafness, serious burns and other impairments. Treatment and education sometimes transformed how families viewed those children (Hsieh, 2012, pp. 7–9). The existence of survivors does not disprove killing. It shows that responses varied and that intervention could change a child’s fate. The Historical Record Is Real but Still Fragmented How far back did the practice go? The strongest direct evidence currently available is retrospective testimony collected in the 2000s, not a complete sequence of nineteenth- and twentieth-century records. Feinstein’s introduction cited a 1995 disability magazine article for a broad claim that Maasai communities historically killed or hid disabled people. That publication was not available for direct examination during this research, so it cannot carry the article’s historical conclusion. ADVERTISEMENT Early European works such as A. C. Hollis’s 1905 The Masai: Their Language and Folklore are valuable but must be used cautiously. Colonial officials, missionaries and travellers often wrote through racial hierarchies, misunderstood local explanations or generalised from limited encounters. In the accessible material reviewed, no sufficiently clear, page-verifiable passage was found that establishes a uniform rule of killing disabled newborns. That leaves an uncomfortable but honest conclusion. Oral-history testimony supports the existence of killing in the remembered past of the Tanzanian communities studied. Modern Kenyan testimony describes lethal methods. The exact origin, period, frequency and territorial spread remain insufficiently documented. A serious article should state both findings rather than replacing missing archives with certainty. Curse, Burden and the Permission to Neglect A visually impaired Kenyan guitarist performs with his instrument, challenging beliefs that disability makes a person incapable of work, creativity or social contribution. The musician is not identified as Maasai. Credit: Calvin Mwanza/Wikimedia Commons. In Monduli, participants most often explained disability through curses, witchcraft or God’s will. A congenital disability could be blamed on misconduct by a parent or grandparent; a later impairment might be attributed to bewitchment. The disabled child then became visible “proof” of a family’s supposed disgrace (Feinstein, 2014, pp. 3–4). Economic ideas reinforced spiritual ones. Participants commonly defined disability through inability to work, migrate or keep pace with age-mates. One boy’s summary of his support was painfully brief: “It’s just me and my mom.” Another wanted the community to see him as a human being, not permanently as a child outside adult status (Feinstein, 2014, pp. 5–6). Pastoral mobility did not cause murder, and poverty does not excuse abuse. Yet long distances, inaccessible transport, limited health services and work-centred measures of belonging could intensify the idea that a person was a burden. When curse beliefs supplied moral blame and service failures supplied practical pressure, abandonment became easier to rationalise. This fuller context complements XTRAfrica’s reporting on modern Maasai professionals : Maasai life has never been limited to the public image most outsiders recognise, and disabled people have been among those most frequently kept outside that image. Maasai People Also Led the Resistance A specialist teacher supports learners who are deafblind at Kabarnet School in Kenya. A Maasai mother with a baby The history is not only about perpetrators. Mothers sustained children when other relatives withdrew. Disabled Maasai people demanded education and adulthood. Franciska Mukinka challenged families who hid children and demonstrated what treatment could make possible. The Namelok-Naretoi programme continues to describe surgery, rehabilitation and education for children with physical disabilities. Jemimah Kutata’s life similarly refuses the idea that disability means inability. Her parents improvised crutches, helped her enter school and supported a path that later made her a disability-rights advocate. These accounts show change arising inside families and communities, not only through outside condemnation. Culture is neither a criminal defence nor collective guilt. XTRAfrica’s coverage of Maasai initiation, law and reform makes the same distinction: communities can preserve relationships, language, teaching and ceremony while rejecting acts that violate bodily safety. Its account of Maasai sacred rites also shows that living heritage changes through the choices of living people. Trending Now Uganda HIV Self-Test Assembly: Prices, Jobs and Exports . Health News DR Congo and Russia Establish Permanent Economic Commission . Economic Policies DRC Exits FATF Grey List After Completing Reform Plan . Economic Reports Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Politics & Diplomacy Popular Today African Culture Disability-Selective Infanticide: The Hidden History in Maasailand . African Culture Zee Nxumalo Biography: Age, Real Name, Songs & Amapiano Rise . African Culture Wendy Shay Biography: Age, Nursing Career, Songs & AFRIMA Win . African Culture Vinka Biography: Real Name, Songs, Family & Music Career . African Culture Vestine & Dorcas Biography: Ages, Family, Songs & Career . ADVERTISEMENT Naming the Crime Is Part of Prevention Today, killing, abandoning, starving or concealing a disabled person is not a protected custom. Kenya’s Persons with Disabilities Act 2025 specifically criminalises concealment, harmful practices, abandonment, ritual killing and denial of food or fluids. Kenya’s Children Act 2022 protects children’s survival, development, health and freedom from neglect and abuse. Tanzania also recognises disability rights in national law. Students at Karatina Special School in Kenya work together in the school garden. Inclusive education allows children with intellectual and developmental disabilities to learn, participate and demonstrate their abilities. The students are not identified as Maasai. Credit: Clemo Clemon/Wikimedia Commons. Law will fail if hidden births and deaths remain invisible. Prevention requires confidential reporting, birth and death registration, disability-inclusive community health workers, transport, early treatment, accessible schools, assistive equipment and financial support for caregivers. Investigations should speak separately with women, disabled people and children; the Tanzanian study showed that public group answers could differ from private experience. The warning must extend beyond Maasailand. Disabled children have faced infanticide, abandonment and institutional neglect in many societies. Exposing one community should never become entertainment or ethnic contempt. The purpose is to recognise the chain of beliefs and pressures that permits a child to be treated as disposable and break it wherever it appears. Frequently Asked Questions Did every Maasai community kill disabled babies? No. The evidence documents admissions and allegations in specific Tanzanian and Kenyan locations. It does not establish a compulsory practice across all Maasai sections, families or historical periods. Is there proof that killing happened historically? There is direct retrospective testimony: most participants in the Monduli study acknowledged past killing. Kenyan interviewees described alleged lethal methods. Verified victim totals, dates and a comprehensive archival record remain unavailable. Could killing still happen secretly? One Tanzanian participant believed it did, while others denied continuation. Current prevalence is unknown. Concealment, poor registration and the private nature of abuse make investigation difficult; unsupported claims should not be reported as confirmed current cases. Why are disabled Maasai people sometimes difficult to see? Some were hidden, abandoned, excluded from ceremonies or unable to reach school and health care. Others moved toward rehabilitation services. Some disabilities are not visually obvious. Invisibility is evidence of exclusion, not proof of absence. Sources and Further Reading Feinstein, Sheryl (2014). “A Research Study on Individuals with Disabilities in the Maasai Tribe of Tanzania” , Review of Disability Studies , Vol. 5, No. 4, pp. 1–9. Hsieh, Nathaniel A. (2012). Of Curses and Cows: Barriers to the Realization of Special Needs Education in Kenyan Maasai Communities , especially pp. 5–9. Kutata, Jemimah (2026). “From Writing Letters in the Sand to the Catwalk: A Disabled Maasai Woman Changing Tradition” , Global Disability News Network. Voluntary Service Overseas (2016). Special Needs Education in Kenya: A Baseline Survey , especially pp. 70–76. Hollis, A. C. (1905). The Masai: Their Language and Folklore , Clarendon Press. Consulted as a historical source; no decisive passage supporting a universal disability-infanticide rule was verified. Kenya Law (2022). Children Act, 2022 . Kenya Law (2025). Persons with Disabilities Act, 2025 . Third Ladder (accessed August 23, 2026). Namelok-Naretoi programme profile . ADVERTISEMENT Related Articles African Culture Disability-Selective Infanticide: The Hidden History in Maasailand Field evidence exposes a history of killing, abandonment and neglect and the Maasai resisting it . African Culture Zee Nxumalo Biography: Age, Real Name, Songs & Amapiano Rise Meet Zee Nxumalo: her age, real name, songs, awards and journey from viral covers to amapiano stardom. . African Culture Wendy Shay Biography: Age, Nursing Career, Songs & AFRIMA Win Discover Wendy Shay’s age, Ghana-Germany story, nursing career, albums, songs and awards. . African Culture Vinka Biography: Real Name, Songs, Family & Music Career Discover Vinka’s real name, family, hit songs, awards and journey from dancer to Ugandan star. . Tags African culture African culture Kenya Kenya The Maasai People The Maasai People

Mzbel argues the biblical “number of the beast” already exists through smartphones, the internet, and digital platforms. Ghanaian musician and entrepreneur Belinda Nana Ekua Amoah , widely known as Mzbel, has shared her interpretation of the biblical “number of the beast,” stating that she believes it is already present in everyday life through modern technology. In an interview with blogger Zion Felix , Mzbel said the widely referenced number 666 should not be viewed as a future occurrence but as something embedded in tools people use daily, particularly smartphones and internet services. According to the artist, reliance on digital technology places users within systems often associated with spiritual symbolism and prophecy. She argued that individuals who regularly use the internet and mobile devices have, in her view, already accepted what many fear as the “mark of the beast.” Mzbel explained that she sees modern life as deeply interconnected with spirituality, extending beyond religion into technology, media, and financial systems. She suggested that devices such as phones, televisions, and digital payment platforms are not spiritually neutral and influence how people interact and live. The musician also noted that it has become increasingly difficult for people to function without these technologies, making participation in digital systems almost unavoidable in contemporary society. When asked whether she personally identified with the symbolism she described, Mzbel responded humorously, saying she could be considered an “ambassador” because of her constant dependence on internet access, which she described as a reality for many people today. She further discussed the spiritual implications of digital music platforms such as Spotify and iTunes, claiming that these services extend beyond business transactions. According to her, musicians who distribute their work through such platforms are engaging in exchanges that go beyond the physical and financial. Mzbel’s remarks also align with her previously stated views on religion. She has openly distanced herself from Christianity in the past and reiterated that she has no plans to return, citing what she describes as inconsistencies between Christian teachings and practice. She said she finds greater alignment with African spirituality, which she believes better reflects her personal values. Source: The Ghana Report https://www.instagram.com/zionfelixdotcom/?hl=en Continue Reading Full Article ENTERTAINMENT Mzbel Says ‘666’ Already Exists Through Internet and Technology By Witty Pascal Entertainment Editor Witty Pascal Home Comment Jan 11, 2026 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Ghanaian musician and entrepreneur Belinda Nana Ekua Amoah , widely known as Mzbel, has shared her interpretation of the biblical “number of the beast,” stating that she believes it is already present in everyday life through modern technology. In an interview with blogger Zion Felix , Mzbel said the widely referenced number 666 should not be viewed as a future occurrence but as something embedded in tools people use daily, particularly smartphones and internet services. ADVERTISEMENT According to the artist, reliance on digital technology places users within systems often associated with spiritual symbolism and prophecy. She argued that individuals who regularly use the internet and mobile devices have, in her view, already accepted what many fear as the “mark of the beast.” Mzbel explained that she sees modern life as deeply interconnected with spirituality, extending beyond religion into technology, media, and financial systems. She suggested that devices such as phones, televisions, and digital payment platforms are not spiritually neutral and influence how people interact and live. The musician also noted that it has become increasingly difficult for people to function without these technologies, making participation in digital systems almost unavoidable in contemporary society. ADVERTISEMENT When asked whether she personally identified with the symbolism she described, Mzbel responded humorously, saying she could be considered an “ambassador” because of her constant dependence on internet access, which she described as a reality for many people today. She further discussed the spiritual implications of digital music platforms such as Spotify and iTunes, claiming that these services extend beyond business transactions. According to her, musicians who distribute their work through such platforms are engaging in exchanges that go beyond the physical and financial. Trending Now Uganda HIV Self-Test Assembly: Prices, Jobs and Exports . Health News DR Congo and Russia Establish Permanent Economic Commission . Economic Policies DRC Exits FATF Grey List After Completing Reform Plan . Economic Reports Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Politics & Diplomacy Popular Today Biography Poco Lee Biography: Age, Real Name, Dance Career and Songs . Biography Eric Omondi Biography: Comedy, Activism and Public Life . Biography Who Is Snit Habteab, Eritrea’s Miss World Trailblazer? . Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars . Entertainment FOLA Leads 2026 Headies Nominations Ahead of Toronto . ADVERTISEMENT Mzbel’s remarks also align with her previously stated views on religion. She has openly distanced herself from Christianity in the past and reiterated that she has no plans to return, citing what she describes as inconsistencies between Christian teachings and practice. She said she finds greater alignment with African spirituality, which she believes better reflects her personal values. Source: The Ghana Report https://www.instagram.com/zionfelixdotcom/?hl=en ADVERTISEMENT Related Articles Biography Poco Lee Biography: Age, Real Name, Dance Career and Songs Inside the Nigerian dancer’s rise from Ojo street shows to Afrobeats stages, music and global fame. . Biography Eric Omondi Biography: Comedy, Activism and Public Life How Eric Omondi rose through Churchill Show and became a prominent Kenyan activist. . Biography Who Is Snit Habteab, Eritrea’s Miss World Trailblazer? The neuroscientist and educator became Eritrea’s first Miss World entrant and reached the Top 6 . Entertainment Poco Lee UK Case Sparks Consent Debate Among Nigerian Stars The dancer faces five sexual offence charges and returns to court on September 15. . Tags Entertainment Entertainment Ghanian Musics Ghanian Musics Ghana Ghana

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Maiduguri, Nigeria – On Sunday, Nigerian security forces successfully rescued students kidnapped from Confluence University of Science and Technology in Kogi State, along with other victims, as announced by the army and state officials. The Kogi Information Commissioner, Kingsley Femi Fanwo, reported that the rescue operation included a shootout with the kidnappers, involving troops, other security agencies, and local vigilantes. The kidnappers, overwhelmed by the security forces' firepower, abandoned nine students, who were then safely rescued. A security agent and a local hunter were injured during the operation. The state continues to enhance security measures to prevent future incidents. Continue Reading Full Article By Author Name Author Name Home Comment May 14, 2024 May 15, 2026 1 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: Operational Nigerian security forces Maiduguri, Nigeria – On Sunday, Nigerian security forces successfully rescued students kidnapped from Confluence University of Science and Technology in Kogi State, along with other victims, as announced by the army and state officials. The Kogi Information Commissioner, Kingsley Femi Fanwo, reported that the rescue operation included a shootout with the kidnappers, involving troops, other security agencies, and local vigilantes. ADVERTISEMENT The kidnappers, overwhelmed by the security forces' firepower, abandoned nine students, who were then safely rescued. A security agent and a local hunter were injured during the operation. The state continues to enhance security measures to prevent future incidents. ADVERTISEMENT Trending Now Uganda HIV Self-Test Assembly: Prices, Jobs and Exports . Health News DR Congo and Russia Establish Permanent Economic Commission . Economic Policies DRC Exits FATF Grey List After Completing Reform Plan . Economic Reports Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Politics & Diplomacy Popular Today ADVERTISEMENT ADVERTISEMENT Related Articles Tags

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Master Fire marries his longtime partner after 18 years of university, sharing his joy of life, love, and music. NEWS UPDATES Hakizimana Innocent, popularly known as Master Fire, a prominent Rwandan Hip Hop artist, legally married his partner on November 27, 2025, in Ruhango District. In an interview with IGIHE, Master Fire said he met his partner after spending 18 years in university. He noted that living without a partner can be challenging and that having someone who shares your goals brings personal growth and stability. He added that while they have legally married, they plan to start living together after a religious ceremony. Master Fire is currently raising funds to organize this church wedding. The 41-year-old artist first enrolled at the former University of Rwanda in Butare in 2006. He entered the music scene in 2007 but faced repeated academic setbacks, including a two-year suspension and a stint at Iwawa due to behavioral issues. In 2017, he joined UTAB in Gicumbi District to study renewable energy. He attempted to graduate in 2021, but outstanding debts and administrative requirements delayed his graduation. With financial support from FARG in 2022, he was able to complete his remaining courses and officially graduate in 2023. Master Fire acknowledged that some past choices delayed his progress but said he is now focused on personal development, continuing his music career, and setting a positive example for others. MUSICS Master Fire Marries After 18 Years in University By Witty Pascal Entertainment Editor Witty Pascal Home Comment Nov 29, 2025 May 15, 2026 2 min read Copy link Facebook X (Twitter) WhatsApp Published Updated: NEWS UPDATES Hakizimana Innocent, popularly known as Master Fire, a prominent Rwandan Hip Hop artist, legally married his partner on November 27, 2025, in Ruhango District. ADVERTISEMENT In an interview with IGIHE, Master Fire said he met his partner after spending 18 years in university. He noted that living without a partner can be challenging and that having someone who shares your goals brings personal growth and stability. He added that while they have legally married, they plan to start living together after a religious ceremony. Master Fire is currently raising funds to organize this church wedding. ADVERTISEMENT The 41-year-old artist first enrolled at the former University of Rwanda in Butare in 2006. He entered the music scene in 2007 but faced repeated academic setbacks, including a two-year suspension and a stint at Iwawa due to behavioral issues. Trending Now Uganda HIV Self-Test Assembly: Prices, Jobs and Exports . Health News DR Congo and Russia Establish Permanent Economic Commission . Economic Policies DRC Exits FATF Grey List After Completing Reform Plan . Economic Reports Tshisekedi Champions Peace, Jobs and Africa’s Voice in Moscow . Politics & Diplomacy Popular Today Entertainment Rema Kigali Concert Moves Forward as Early-Bird Tickets Sell Out . War in DR Congo Rema Faces Calls to Cancel Rwanda Show After Tems’ Withdrawal . Entertainment Bruce Melodie Sparks Talk of Tension With Coach Gael . Entertainment Kigali to Host Bob Marley Tribute Reggae Concert . Entertainment Miss Muyango, DJ Brianne End Professional Partnership . ADVERTISEMENT In 2017, he joined UTAB in Gicumbi District to study renewable energy. He attempted to graduate in 2021, but outstanding debts and administrative requirements delayed his graduation. With financial support from FARG in 2022, he was able to complete his remaining courses and officially graduate in 2023. Master Fire acknowledged that some past choices delayed his progress but said he is now focused on personal development, continuing his music career, and setting a positive example for others. ADVERTISEMENT Related Articles Entertainment Rema Kigali Concert Moves Forward as Early-Bird Tickets Sell Out Discounted tickets are gone, while regular sales continue despite calls for Rema to reconsider. . War in DR Congo Rema Faces Calls to Cancel Rwanda Show After Tems’ Withdrawal Congolese users urge Rema to reconsider his Kwita Izina concert as debate over the DRC . Entertainment Bruce Melodie Sparks Talk of Tension With Coach Gael The Rwandan star’s Summer Country Tour has fueled fresh debate around his management team. . Entertainment Kigali to Host Bob Marley Tribute Reggae Concert Mighty Popo says Bob Marley helped many Africans reconnect with their identity . Tags Rwandan Entertainment Rwandan Entertainment Musics Musics