'There Are No Other Options?': Rwandan Gender Norms and Family Planning in Historical Perspective.

This article surveys the evolution of Rwandan family planning practices from the nation's mythico-historical origins to the present. Rwanda is typically regarded as a patriarchal society in which Rwandan women have, throughout history, endured limited rights and opportunities. However, oral traditions narrated by twentieth-century Rwandan historians, storytellers and related experts, and interpreted by the scholars and missionaries who lived in Rwanda during the nation's colonial period, suggest that gender norms in Rwanda were more complicated. Shifting practices related to family planning - particularly access to contraception, abortion, vasectomies and related strategies - are but one arena in which this becomes evident, suggesting that women's roles within their families and communities could be more diverse than the historiography's narrow focus on women as wives and mothers currently allows. Drawing upon a range of colonial-era oral traditions and interviews conducted with Rwandans since 2007, I argue that Rwandan women - while under significant social pressure to become wives and mothers throughout the nation's past - did find ways to exert agency within and beyond these roles. I further maintain that understanding historical approaches to family planning in Rwanda is essential for informing present-day policy debates in Rwanda aimed at promoting gender equality, and in particular for ensuring women's rights and access to adequate healthcare are being upheld.

The limits of oral history: ethics and methodology amid highly politicized research settings.

In recent years, oral history has been celebrated by its practitioners for its humanizing potential, and its ability to democratize history by bringing the narratives of people and communities typically absent in the archives into conversation with that of the political and intellectual elites who generally write history. And when dealing with the narratives of ordinary people living in conditions of social and political stability, the value of oral history is unquestionable. However, in recent years, oral historians have increasingly expanded their gaze to consider intimate accounts of extreme human experiences, such as narratives of survival and flight in response to mass atrocities. This shift in academic and practical interests begs the questions: Are there limits to oral historical methods and theory? And if so, what are these limits? This paper begins to address these questions by drawing upon fourteen months of fieldwork in Rwanda and Bosnia-Hercegovina, during which I conducted multiple life history interviews with approximately one hundred survivors, ex-combatants, and perpetrators of genocide and related mass atrocities. I argue that there are limits to the application of oral history, particularly when working amid highly politicized research settings.

A typology of mass grave and mass grave-related sites.

Mass graves are archaeological features with humanitarian and forensic import. Their creation and subsequent modification by natural and human agents reflect complex site histories and site formation processes that create a diversity of mass graves that must be captured with adequate terminology. The purpose of this paper is to encourage specialized research within the newly emerging discipline of forensic bioarchaeology of mass grave and mass grave-related sites as they occur internationally. In doing so, the authors present a typology for describing several types of mass grave and mass grave-related sites according to their archaeologically distinctive characteristics. Several definitions are provided to synthesize the experiences of internationally active forensic bioarchaeologists. A series of standardized definitions will ease communication between the forensic bioarchaeology and international human rights communities. We distinguish among the following basic types: surface and grave execution sites, permanent and temporary deposition sites, primary and secondary inhumation sites and, finally, looted instances of the latter. This endeavor is intended to promote communication with legal agencies such as the International Criminal Tribunals (ICTY/ICTR) and International Criminal Court (ICC).