30 86(7). The N’djuka have specific rituals that must be precisely followed upon the death of a community member. A series of religious ceremonies must be performed, which require between six months and one year to be completed; these rituals demand the participation of more community members and the use of more resources than any other ceremonial event of N’djuka society.21 86(8). It is extremely important to have possession of the physical remains of the deceased, as the corpse must be treated in a specific manner during the N’djuka death rituals and must be placed in the burial ground of the appropriate descent group. Only those who have been deemed evil do not receive an honorable burial. Furthermore, in all Maroon societies, the idea of cremation is considered very offensive.22 86(9). If the various death rituals are not performed according to N’djuka tradition, it is considered a moral transgression, which will not only anger the spirit of the individual who died, but may also offend other ancestors of the community. This leads to a number of “spiritually-caused illnesses” that become manifest as actual physical maladies and can potentially affect the entire natural lineage. The N’djuka understand that such illnesses are not cured on their own, but rather must be resolved through cultural and ceremonial means; if not, the conditions will persist through generations.23 86(10). Justice and collective responsibility are central tenets within traditional N’djuka society. If a community member is wronged, the next of kin – which includes all members of his or her matrilineage – are obligated to avenge the offense committed. If that relative has been killed, the N’djuka believe that his or her spirit will not be able to rest until justice has been accomplished. While the offense goes unpunished, the angry spirits of the dead may torment their living next of kin.24 c) The settlement of Moiwana Village 21 Cf. testimony of Kenneth M. Bilby delivered before the Inter-American Court on September 9, 2004; testimony of Antonia Difienjo delivered before the Inter-American Court on September 9, 2004; and affidavit of expert witness Thomas Polimé, sworn on August 20, 2004 (case file on preliminary objections and possible merits, reparations and costs, vol. III, pp. 697, 698 and 717). 22 Cf. testimony of Kenneth M. Bilby delivered before the Inter-American Court on September 9, 2004; testimony of Antonia Difienjo delivered before the Inter-American Court on September 9, 2004; testimony of Erwin Willemdam delivered before the Inter-American Court on September 9, 2004; and affidavit of expert witness Thomas Polimé, sworn on August 20, 2004 (case file on preliminary objections and possible merits, reparations and costs, vol. III, p. 697). 23 Cf. testimony of Kenneth M. Bilby delivered before the Inter-American Court on September 9, 2004; testimony of Antonia Difienjo delivered before the Inter-American Court on September 9, 2004; testimony of Andre Ajintoena delivered before the Inter-American Court on September 9, 2004; and affidavit of expert witness Thomas Polimé, sworn on August 20, 2004 (case file on preliminary objections and possible merits, reparations and costs, vol. III, pp. 720 and 721). 24 Cf. testimony of Kenneth M. Bilby delivered before the Inter-American Court on September 9, 2004; testimony of Antonia Difienjo delivered before the Inter-American Court on September 9, 2004; testimony of Andre Ajintoena delivered before the Inter-American Court on September 9, 2004; testimony of Erwin Willemdam delivered before the Inter-American Court on September 9, 2004; and affidavit of expert witness Thomas Polimé, sworn on August 20, 2004 (case file on preliminary objections and possible merits, reparations and costs, vol. III, pp. 699, 711 and 719 – 721).