and Lokono peoples take care of their lands, not only because they and their future generations need a place to live, but also because the culture and customs that their ancestors have instilled in them are based on a profound respect for the environment, which includes both living beings and inanimate objects.44 36. Hence, for the Kaliña and Lokono peoples it is vitally important to maintain the balance between man and nature, and this task is the responsibility of the shamans, known as piay or semechichi. According to their world vision, the piay is able to discover if anyone has negatively altered the balance between men and nature through the guardians or guiding spirits, known as jakoewa.45 37. Within the ancestral land of the Kaliña and Lokono peoples certain areas are considered sacred or spiritual sites to which the indigenous peoples themselves restrict entry based on their world vision. The following are among the most important in the areas near Galibi and the Marowijne River: Kumakande; Korotoko yume; Sek´seki sabana; Alakoeserie bate; Masjipe Itjoeloe, and Kanawa. While, near Alfonsdorp and Wane Kreek the following are important: Dede Betre; Balakaiman, and Awaradaja. Lastly, in the area of Bigiston the most important are Jorkacreek and Zwampoe.46 38. The eight indigenous communities of the Lower Marowijne area have their own authorities, which consist of a village “captain” or “chief,” known as yopoto or wakorokoro, and an average of two assistants, known as basyas or yopoto petjore. Traditionally, the authorities are responsible for keeping peace and order in the community and for representing it in matters relating to the Government and to third parties from outside the community. Owing to their functions, the State provides them with a monthly stipend.47 39. In addition, as verified previously by this Court in the case of the Moiwana Community v. Suriname, the internal conflict in Suriname, which began in 1986, had a particular impact in the eastern part of the country, where the territory claimed by the Kaliña and Lokono peoples is located. The armed group known as the “Jungle Command,” headed by Maroons and opposed to the military regime, had its headquarters on Stoelmans Island in the Marowijne River, so that most confrontations occur in that area. In 1986 and 1987, approximately 15,000 persons fled from the combat zone to the capital city, Paramaribo, and another 8,500 escaped to French Guiana; of these, around 1,000 were indigenous people.48 Thus, the events that occurred between 1986 and 1992 had a direct impact on the lives of the Kaliña and Lokono peoples in the region, because houses, schools, health clinics and State offices were sacked, set fire to, and destroyed. However, the 1992 Lelydorp Peace Accord that ended the conflict resulted in many of the former inhabitants returning to the Albina area, together with new residents, as well as an increase in tourism in the region.49 44 Cf. Affidavit made by Captain Grace Watamaleo on January 27, 2015 (merits file, folios 444 and 448). 45 Cf. Traditional use and management of the Lower Marowijne area by the Kaliña and Lokono, supra (evidence file, folio 128). 46 Cf. Traditional use and management of the Lower Marowijne area by the Kaliña and Lokono, supra (evidence file, folios 135 - 137). 47 Cf. Traditional use and management of the Lower Marowijne area by the Kaliña and Lokono, supra (evidence file, folio 45). 48 Cf. Case of the Moiwana Community v. Suriname. Preliminary Objections, Merits, Reparations and Costs. Judgment of June 15, 2005. Series C No. 124, paras. 86.12 and 86.13. 49 Cf. Traditional use and management of the Lower Marowijne area by the Kaliña and Lokono, supra (evidence file, folio 44), and Affidavit made by Captain Grace Watamaleo on January 27, 2015 (merits file, folio 445). 15