16 46. In the recent case-law of the Inter-American Court of Human Rights, there are cases which have a direct bearing on existence and death, such as Aloeboetoe and Others (1991), Bámaca Vélasquez (2000-2002), Bulacio (2003), Villagrán Morales and Others ("Street Children", 1999-2001), Brothers Gómez Paquiyauri (2004), Massacre of Plan de Sánchez (2004). There are some, like Bámaca Velásquez, which encapsulate an extraordinarily rich and enlightening cultural ingredient, precisely as to the relationship between existence and death, like the present case of the Moiwana Community. Such cases, in my view, rank among the most important ones in human rights case-law all over the world, and would be so recognized if people, including academics, everywhere, were not so provincial, shallow and narrowminded, minding only about what looks more directly familiar to them. VII. The Duties of the Living towards Their Dead. 47. As I have already pointed out, it is not possible to consider the phenomenon of life without taking into account likewise that of death. Life and death have been considered pari passu in the history of human thinking. Ancient cultures bear witness of that; in the account of A. Bentué, for example, "los primitivos no tienen mayor interés en saber en qué pueda consistir la ‘vida de ultratumba’. Para ellos, esa otra vida no afecta para nada la vida presente. Lo que hay que procurar es simplemente que los muertos, después de haberse cumplido su breve permanencia cerca de la tumba, durante el período que duran los ritos mortuorios prescritos por el duelo, descansen en ese otro mundo, sin quedar ‘vagando’, afectando, ahí sí, la vida de quienes siguen permaneciendo en esta tierra (‘penándoles'). Con todo, esa vida de ultratumba no es concebida como ‘eterna’, sino que tiene una duración mayor o menor según la ‘memoria’ que los sobrevivientes puedan mantener del difunto. El país de los muertos coincide con el ‘recuerdo’ que de ellos puedan tener los vivos, de manera que si éstos dejaran de recordarlos, las almas de los difuntos quedarían sumidas en la nada del olvido. Sin embargo, los difuntos siguen vigentes en la continuidad de la vida de los vivos que los prolongan"57. 48. Some traditional lines of thinking associate the soul with the proximity, for some time, of the body of those who died, requiring particular care with the mortal remains. Some contemporary thinking has warned against denying or pretending to ignore death, and has stressed the need once again to learn to integrate death to life. And it has further pointed out the "weight and sorrow" of sudden and violent death58, which does not allow those who depart to bid farewell to those who survive them. . A. Bentué, Muerte y Búsquedas de Inmortalidad, Santiago, Edic. Universidad Católica de Chile, 2002, p. 33. 57 . M. de Hennezel, La mort intime, Paris, R. Laffont, 1995, pp. 105, 16 and 40. 58