23 him questions in Moengo. Once they had spoken and the officers had taken notes, the witness requested to see what they had written, but was refused. Because the witness’ wife was killed unjustly, “it’s not possible to live a normal life anymore.” He cannot even do the farming that he used to do at Moiwana. Since “so many of ours died on that land,” and their murders were “absolutely improper,” the witness believes that the State, in addition to providing a proper investigation and compensation, should grant the former residents their right to live in Moiwana Village. “It has to be recognized so that we can dare to live there and use [the land].” c) Antonia Difienjo, former Moiwana Village resident The witness was present at Moiwana Village during the events of November 29, 1986; her father, who was a N’djuka loekoman or basia, her aunt, and her baby of seven months were all killed during the massacre. Her child was killed while in her arms. The attackers spared some of the residents and “gave the order that we should go.” As a result, the witness recalled that they “had to disappear in the forest.” Later, the witness and others were found in the jungle and assisted across the river into French Guiana. There they were placed in refugee camps in Saffé. At the camps they had to support themselves by growing produce and selling it. She and others still remain at the camps to this day. Although they have written the Surinamese government letters, State officials have not visited the Moiwana survivors in French Guiana. “They considered us like dogs: you can kill them, you don’t have to pay that much attention to them.” At Moiwana, in the N’djuka tradition, women had the right to land and to farm. The witness believes that this right is necessary, but states that it is unavailable to them in French Guiana where she lives now: “there I can do nothing.” The Moiwana survivors have been unable to recover the bodies of those killed, and they still do not know where the corpses are located. The witness has understood that some of the bodies were taken to Moengo. In the N’djuka culture, however, it is crucial to provide a proper burial – and there are many ceremonies to perform for the deceased before the actual burial takes place. Yet nothing can be accomplished without first recovering the remains of the deceased. If these rituals are not observed, “it will burden all the children, also be after ourselves.” Many negative consequences are possible for the next of kin, such as going mad. By not fulfilling the traditional obligations concerning the dead, “it is if we do not exist on earth.” Her community has asked the State for justice after the attack, but Suriname has not “reacted” to the request. “Compared to the others in the country, […] we do not have the same rights in Suriname.” It is important for the Moiwana survivors to work for justice together; toward this end, the witness has collaborated with Andre Ajintoena, the chairman of the Association Moiwana.