39 aparente "olvido", nunca se ha recordado tanto las víctimas de los masacres de los armenios (de 1915) como en nuestros días, más de nueve décadas después de ocurridas98. Otro ejemplo de la fuerza de la memoria encuéntrase en la impresionante historia moderna de Polonia, país que ha aprendido a convivir íntimamente con la tragedia, y que desapareció del mappa mundi en 1795 para volver a figurar en él a partir de 1918. Durante estos 123 años, Polonia, en medio a sucesivas guerras, particiones, persecuciones y represiones, y actos de violencia, sobrevivió en la cultura, la literatura, la religión, en suma, en el espíritu, de su gente sufrida99. 130. En definitiva, en los planos tanto individual como social, no se puede descuidar de la memoria100, la cual, en nuestros días, emerge fortalecida por el despertar de la conciencia humana para la necesidad vital de recordar y reverenciar las víctimas de la crueldad humana. El memorial "El Ojo que Llora" es uno de los símbolos de la tragedia vivida por el pueblo peruano en las dos últimas décadas del siglo XX, que generó llagas profundas que no han 98 . Cf., v.g., B. Bruneteau, Le siècle des génocides - Violences, massacres et processus génocidaires de l'Arménie au Rwanda, Paris, A. Colin Éd., 2004, pp. 48-72; G. Chaliand y Y. Ternon, 1915, le génocide des Arméniens, Bruxelles, Éd. Complexe, 2006 [réed.], pp. 15-198; J.-B. Racine, Le génocide des Arméniens - Origine et permanence du crime contre l'humanité, Paris, Dalloz, 2006, pp. 3-160; E. Staub, The Roots of Evil - The Origins of Genocide and Other Group Violence, 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. 1160; A. Toynbee y J. Bryce, Atrocidades Turcas na Armênia [1916], São Paulo/Rio de Janeiro, Ed. Paz e Terra, 2003 [reed.], pp. 11-118. 99 . Como descrito, de forma casi literaria, por un estudioso de su historia: - "(...) 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". De ahí la importancia dada, v.g., al folclore y a las tradiciones históricas. En Polonia, "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 solidatity 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, y cf. p. 148. 100 . Ya bien se señaló que "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.