Crime without punishment

N. Lygeros

Translated from the Greek by Vicky Baklessi




When we look at three genocides who sees the strategy? When we look at three victims who sees the culprit? And yet even if genocides went by, even if the victims died, even if all these remain in the past, strategy exists and it became a model to follow by example, the culprit exists and lives free. Strategy and culprit have yet a future, as the next genocides proved it. So when we fight for human rights and for the recognition of genocides, we are anachronistic. When we record and condemn the culprit, we are quaint. None of us should feel bad. Because we belong to time and we write history, even if there isn't a trial. When politicians speak of human rights, it is merely to explain to us that they are violated. In reality, they do everything possible to avoid any reference to Humanity. Because these genocides are crimes against Humanity and not only against humans. Only n 1948 we discovered the concept of genocide, through the work of του Raphaël Lemkin. Now in 2008, the Time has come to introduce the rights of Humanity, as a point of reference to address crime without punishment. Humanity is not only a group of people, as most think. It constitutes an open structure, in the sense of Umberto Eco. So the identification of human rights with the rights of Humanity is a misunderstanding in a sense of Albert Camus. For this reason we consider that the Time has come for the declaration of the rights of Humanity. The turkish genocide against the Armenians, the Assyrians and the Pontians, allowed the existence of the genocide of the Ukrainians and the genocide of the Jews, due to the asylum of the culprit. Because this is the paradox which is caused by the absence of declaration of Humanity's rights. From one side we have the incrimination of the victims and the survivors. On the other side, we find the free action of the culprits. We avoid, thus, the penalization too, because in essence we give greater importance to the typical human rights and less to the fundamental rights of Humanity. Society's inertia is explained also by the Stockholm syndrome. So there must then be a radical change of approach to this general problem so that we transform the principle of the must to the value of the proper. A person cannot address on his own the problem of genocide and it is normal, because it doesn't belong to him. Only Humanity can do it. It belongs to Time and Time has power which exceeds the human limits. The single manner to transform the offense of space is the resistance of Time. With this and only action field can we restore the victims and condemn the culprit. Our role is dual and asymmetric and it is based on two axes. Humanity and Time. If Humanity has been subjected to crime, only time can provide punishment. Only so can there at last be redemption.







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