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English: Since 1995 the South African Constitutional Court has contended that it would no longer entertain only Western thought and legal thinking but also African law and legal thinking as the values of all sections of society must be taken into account in South Africa’s open and democratic society. The Court acknowledged ubuntu as part of South Africa’s jurisprudence and fused Western and African jurisprudence into a new South African “rainbow” jurisprudence. But beneath this miraculous fusion lies a volatile philosophical relationship of two ancient patriarchal philosophies which resulted in the erosion of African values and innumerable injustices against the African Other. Like Greek philosophy, Western philosophy has always been plagued by philosophical prejudice towards women, slaves and barbarians. Racism, however, only entered the equation of Western philosophy when the West had to justify their trade in twenty million African men, women and children as African chattel slaves in the seventeenth century. This crime against humanity was justified in the name of Christianity by philosophers and clergy alike. Whilst the Enlightenment philosophers proclaimed human equality and individual liberties in the eighteenth century they also fuelled a “new racism” which stereotyped Africans as inferior and subhuman. Not only did the Otherness of Africans result in racial segregation in the United States of America in 1883, it also legitimised Western colonisation of the “Dark Continent”. Under the banner of the cross, Western colonial powers embarked on their Christian civilising mission of the African continent: destroying African trade patterns, ancestral lands, self government, tribal systems, African law, cultures, belief systems and values. It was, however, not these factors, the colonial genocides in Congo Free State and German South-West Africa or Apartheid South Africa’s crime against humanity which resulted in the lingering inferiority complex Africans experience, Afrikaans: Die Konstitutionele Hof het in 1995 besluit om die waardes van alle sektore van Suid-Afrika se oop en demokratiese samelewing in ag te neem; nie slegs Westerse denke en regsfilosofie nie maar ook Afrika reg en regsfilosofie. Met die erkenning van ubuntu as deel van Suid-Afrika se regsfilisofie, het die Hof Westerse en ubuntu versmelt in ‘n nuwe Suid-Afrikaanse “reënboog” regsfilosofie. Maar onder hierdie oënskynlike samesmelting word ‘n plofbare filosofiese verhouding tussen twee oeroue patriargale filosofieë verskans wat die erodering van Afrika waardes en ontelbare ongeregtighede teenoor die Afrika Ander tot gevolg gehad het. Soos Griekse filosofie, het Westerse filosofie vooroordele teenoor vroue, slawe en barbare gehandhaaf. Rassisme het egter eers in die sewentiende eeu deel van Westerse filosofie geword toe dit die handel in twintig miljoen Afrika slawe moes wettig. Hierdie misdaad teen die mensdom was gewettig in die naam van Christus deur filosowe en die Christen kerk. Terwyl die filosowe van die Verligting gelykheid en vryheid verkondig het in die agtiende eeu, het hulle ‘n “nuwe rassisme” aangevuur wat Afrikane as minderwaardig voorgestel het. Nie alleen het hul andersheid aanleiding gegee tot ‘n beleid van rasse segregasie in die Verenigde State van Amerika in 1883 nie, maar dit het ook gelei tot die wettiging van kolonialisasie van die Afrika vasteland. Onder die vaandel van die kruis het Westerlinge hul kerstening en beskawing van die Afrika vasteland onderneem en gevestigde Afrika handelsnetwerke, die gronde van die voorvaders, selfregering, stamstelsels, Afrika reg, kulture, geloofstelstels en tradisionele waardes erodeer. Dit was egter nie bogenoemde faktore, die volksmoorde in die Kongo Vrystaat en Duits Suidwes-Afrika, of apartheid Suid-Afrika se misdaad teen die mensdom wat Afrikane se voortslepende minderwaardigheidgevoel tot gevolg gehad het nie, maar die mees verwoestende wapen wat die Weste op Afrika gewerp het: die “kultuur bom”, w

For most of Rwanda's post-independence past, the country has been marked by ethnic feuding, mass population movements and long exiles in neighbouring countries, and civil wars that culminated in the genocide in 1994. As this research shows in its review of literature of the history of Rwanda's post-independence period, the civil wars of those with ethnically-differentiated access to power and wealth have had social-, cultural- and economic effects. How has foreign culture - acquired by Rwandaliens - affected indigenous Rwandan culture, and its influence thereof on the present leadership styles? This thesis assesses the most common leadership styles in companies / organisations in Rwanda, in order to build a theory of the predominant leadership styles and culture in Rwanda in the context of the post-genocide era.

For most of Rwanda's post-independence past, the country has been marked by ethnic feuding, mass population movements and long exiles in neighbouring countries, and civil wars that culminated in the genocide in 1994. As this research shows in its review of literature of the history of Rwanda's post-independence period, the civil wars of those with ethnically-differentiated access to power and wealth have had social-, cultural- and economic effects. How has foreign culture - acquired by Rwandaliens - affected indigenous Rwandan culture, and its influence thereof on the present leadership styles? This thesis assesses the most common leadership styles in companies / organisations in Rwanda, in order to build a theory of the predominant leadership styles and culture in Rwanda in the context of the post-genocide era.