found in the impressive modern history of Poland, a country that has learned to live intimately with tragedy and that disappeared from the mappa mundi in 1795 and appeared again in the same as of 1918. During those 123 years, Poland, amid successive wars, partitions, persecutions, and repressions, and acts of violence, survived in the culture, the literature, the religion, in synthesis, in the spirit of their suffered people.99 130. In short, neither in the individual or social realm can we neglect our memory,100 which, in our days, emerges stronger than before because of the awakening of human conscience for the vital need to remember and venerate the victims of human cruelty. The memorial “The Eye That Cries”, is one of the symbols of the tragedy lived by the Peruvian people during the last two decades of the XX century, which generated deep wounds that have not yet healed. We cannot avoid that “The Eye That Cries” continue crying, since each human being and each social means must learn to live with their own area of guilt. XI. The Right to a Fair Trial (National and International) as a Right to the Realization of Justice, and as an Imperative of the Jus Cogens. Cambridge, University Press, 2005 [reprint], pp. 173-187; Y. Ternon, Guerres et génocides au XXe. siècle, Paris, O. Jacob, 2007, pp. 126-170; J.-B. Racine, Le génocide des arméniens - Origine et permanence du crime contre l'humanité, Paris, Dalloz, 2006, pp. 1-160; A. Toynbee and J. Bryce, Atrocidades Turcas na Armênia [1916], São Paulo/Rio de Janeiro, Ed. Paz e Terra, 2003 [reed.], pp. 11-118. . As described, almost literally by a scholar of its history: - "(...) The essential sources of its history have to be sought less in social, political, and economic affairs than in the realm of culture, literature, and religion - in short, in the world of the Polish spirit, which enabled men and women to live their lives in their own way in spite of the established order, and often in defiance of the law." Thus the importance offered, v.g., to the folklore and historical traditions. In Poland, "throughout these five generations, Polish history loses much of its material substance, and retreats into the realm of ideas, plans, dreams, and prospects. Right from the start, the subject seems tailored for the romantics, with their contempt for material things and their preoccupation with the world of the spirit. Polish literature is a surer guide to the essential features of the age than is sociology or economics. Owing to the specific features of the partitions, the link between politics and literature in Poland was exceptionally intimate. (...) In Poland, (...) national politics and national literature were smelted in the same fierce fire, and were fused into an amalgam of such unusual intensity that often one could no longer be recognized from the other. In a land where all forms of open political activity of a national character were gradually suppressed, poetry and fiction were mobilized as the most convenient vehicle of political expression. (...) In Poland, literature did not merely reflect politics as it did elsewhere; it threatened to replace it. (...) Under such pressures, and hardened by the horrors of XXth-century occupations, they [the Poles] developed a sense of social solidarity which the comfortable inhabitants of modern democracies (...) find hard to comprehend". N. Davies, Heart of Europe - The Past in Poland's Present, Oxford, University Press, 2001 [reed.], pp. 139, 154, 156 y 161, and cf. p. 148. 99 . We have already correctly stated that "là où la mémoire est dynamique, là où elle sert d'instrument à une transmission psychologique et commune, l'héritage se transforme en présent"; G. Steiner, Le silence des libres, Paris, Éd. Arléa, 2007, p. 14. 100