45 organization, Association Moiwana, dedicated to promoting an investigation of the 1986 attack; however, owing to the denial of justice community members continue to face, Mr. Ajintoena remarked, “it is as if we are dying a second time.” Thus, not only must the Moiwana community members endure the indignation and shame of having been abandoned by Suriname’s criminal justice system – despite the grave actions perpetrated upon their village – they also must suffer the wrath of those deceased family members who were unjustly killed during the attack. 97. Furthermore, because of the ongoing impunity for the 1986 raid and the inability of the community members to understand the motives for that attack, they suffer deep apprehension that they could once again confront hostilities if they were to return to their traditional lands. Erwin Willemdam testified before the Court that, since the attack, he has driven past Moiwana Village on occasions, but has never stopped: “as long as justice is not served, […] then we cannot go back to that place to stay.” The testimonial evidence demonstrated that, in order for community members to feel safe enough to take up residence again at Moiwana Village, they must know why the deaths occurred and how the perpetrators will be held responsible by the State. b) Inability of Moiwana community members to honor properly their deceased loved ones 98. As indicated in the proven facts (supra paragraphs 86(7) – 86(9)), the N’djuka people have specific and complex rituals that must be precisely followed upon the death of a community member. Furthermore, it is extremely important to have possession of the physical remains of the deceased, as the corpse must be treated in a particular manner during the N’djuka death ceremonies and must be placed in the burial ground of the appropriate descent group. Only those who have been deemed unworthy do not receive an honorable burial. 99. If the various death rituals are not performed according to N’djuka tradition, it is considered a profound moral transgression, which will not only anger the spirit of the individual who died, but also may offend other ancestors of the community (supra paragraph 86(9)). This leads to a number of “spiritually-caused illnesses” that become manifest as actual physical maladies and can potentially affect the entire natural lineage (supra paragraph 86(9)). 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 (supra paragraph 86(9)). In this way, Ms. Difienjo stated that, if the death ceremonies are not performed: it will burden all the children, also be after ourselves. […] It is if we do not exist on earth. I mean, that will be the burden. […] If it is not done properly with those killed, then many things can happen with us […]. So if it is not taken care of properly for those died, then we are nowhere. 100. Thus, one of the greatest sources of suffering for the Moiwana community members is that they do not know what has happened to the remains of their loved ones, and, as a result, they cannot honor and bury them in accordance with fundamental norms of N’djuka culture. The Court notes that it is understandable, then, that community members have been distressed by reports indicating that some of the corpses were burned at a Moengo mortuary. As Mr. Willemdam stated, “that