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always something of a Tutsi mouthpiece, suggested the creation of
four Ministries entirely within Rwandan hands, Finance, Education,
Public Works, and the Interior — virtual self-government. In February
1957 the Conseil called for a speedy transfer of power and the
promotion of a trained elite to staff new Ministries.4 For the counter-
elite this surge of nationalist feeling seemed nothing but an expression
of the Tutsi will to continue their oppressive rule. Their language was
now strident: ‘To those who want to abandon this country we say: No!
Three million times no!" wrote an anonymous Abbé in Presse Africaine.
‘In the name of three million Bahutu delivered up to fear.'°
On 24 March 1957 Kayibanda, head of TRAFIPRO, Calliope
Mulindahabi, Bishop Perraudin's secretary, and Aloys Munyangaju, a
clerk in a Belgian company, in consultation with other Hutu leaders
and under the guidance of Ernotte and Dejemeppe, published the
Bahutu manifesto from Kabgayi. At the same time the Bishops of
Burundi and Rwanda published a joint pastoral pointing out once
more the Church's right to speak on matters of social justice and to
call attention to abuses.6
The manifesto contained little that was new, and the Hutu had to
wait a year for its impact to be felt fully. It suggested that the malaise
in the country was attributable to the evils of Indirect Rule, the
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