21 town’s public areas. In general, the survivors reject participation in politics and are skeptical about justice. The community life project was seriously damaged by the break-up of the group, the loss of social references, the destruction of their culture, and also by the elimination of their leaders. The destruction of the social fabric persists owing to the obligatory substitution of the traditional systems of social control by military control systems, the obligation to patrol with the perpetrators of the massacre, and the impossibility of beginning to rebuild the community until 1988. Family roles were disrupted by the death of the women. The death of the children entailed the rupture of the lineage and of a life project that included expectations of progress for the family. The death of the elders destroyed the power structures in Plan de Sánchez and the traditional forms of conflict resolution, it also impaired the oral transmission of the culture and spirituality, which was the women’s responsibility. The men sought to create new households and married women from other villages, so that today they are fathers when they should be grandfathers. In the long term, the new generation has been affected by the frustrations and the feelings of grief, sadness and anguish of their parents, manifested by domestic violence, alcoholism and avoidance. After the massacre, the general context of insecurity did not allow the community to go through its mourning process. The external demands were such that there was no time to weep for their dead and, even though they knew who and what they had lost, they could not find a meaning for those deaths. Also, the fact that the survivors found the calcined corpses of their next of kin and were obliged to bury them without the funeral rites destroyed the relationship between the living and the dead who should remain in harmony. According to the Report of the Historical Clarification Commission of Guatemala, the rape of the women was a common practice designed to destroy one of their most intimate and vulnerable aspects of a person’s dignity. The memory and the dignity of women, the group’s procreators and transmitters, were damaged at the cultural, social, family and individual level. The communities themselves were affected by this practice; it became a motive of collective shame. The impunity and the continuing proximity of the perpetrators of the rape has prevented the women from taking part in the processes of justice and meant that the terror they experienced during the massacre persists today. The absence of punishment and justice makes it difficult to assess the effects of the violence. Society’s failure to acknowledge the violations mean the victims continue to be isolated and stigmatized, increases the polarization between social groups, and does not allow either the social fabric or the community life project to be rebuilt. Community-based measures are needed that are designed to make collective reparation of the cultural vacuum that has been created and rebuild the community identity. It is also fundamental that the reparations should take the new generations into account. The victims agree that the following are needed: a public acknowledgement of the events by a representative of the State in the town of Rabinal; State participation in days set aside to commemorate the massacre; establishment of a monument; publicizing of the proceedings before the inter-American system; and implementation