9 Because they lost everything in the massacre, not only their next of kin, but also their material possessions (and, with the passage of time, the soil became less productive), they had to wait many years before being able to harvest and sell their crops as they had once done. When they returned to Plan de Sánchez, they felt grief, impotence, fear and anger, and they were not free to express themselves, for fear of reprisals; they could only obey. They were obliged to do forced labor. The militarization of Plan de Sánchez prevented them from continuing their ancestral traditions. Before the massacre, they performed individual and private ceremonies, called “devotions.” Several of the older men were responsible for officiating these acts, but many of them died in the massacre and their knowledge could not be transmitted to the new generations. Moreover, owing to the repression exercised by the Army and the obligation for the young men to do military service, the latter lost their faith, their devotion for the traditions and knowledge of their ancestors, and did not want to continue the traditions. After the massacre, they lost the freedom to constitute “cofradías” [brotherhoods]; they performed a few Mayan ceremonies very infrequently, because the military agents did not allow these rites, alleging that they were practicing witchcraft against their enemies or giving people bad advice. When the amnesty was granted, there was greater freedom of expression, but they still had to ask the military agent for permission to hold religious ceremonies. The PAC organized groups and shifts to monitor these ceremonies. Following the exhumation in June 1994, the inhabitants of Plan de Sánchez had greater freedom to hold Mayan ceremonies. Education was also changed after the Plan de Sánchez massacre, because the orphans could not receive from their parents the education that had been instilled in them by their ancestors. Rigorous control was exercised at all times and it was impossible to comment on any issue, particularly on the Plan de Sánchez massacre. In 1996, when the peace agreements were signed, they dared to speak out about the massacre and about those who had been responsible. They have always been discriminated against because they are indigenous people, and also because they are leaders and seek the development of their community. However, they were accused of being guerrillas and having provoked the massacre. b) Statement of Eulalio Grave Ramírez, victim He was born in Plan de Sánchez and still lives in the village. He is 56 years old; he is a farmer and speaks Maya-Achí. Every ten days a group of 30 Army soldiers visited the village of Plan de Sánchez. There were also the PAC who were on watch, 24 hours a day, in the communities of Raxjut, Coxojabaj and Plan de Sánchez. In addition, there were military agents who obliged the inhabitants to become members of the PAC and who monitored the area. The soldiers accused them of being guerrillas. On Sunday, July 18, 1982, because it was market day, the witness was on his way to Rabinal to purchase provisions, when he saw several soldiers collecting people from