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The Righteous between victims and persecutors

In a torn society of a country, where a genocide or a crime against humanity has been perpetrated, it is very difficult, even many years later on, to recover a dialogue to mend the sprains and rebuild a weft of civil cohabitation between the ones who belong to the side of the victims - as the survivors or the relatives or the refugees and their heir - and the ones who were on the side of the persecutors, the accomplices and the indifferent ones. They are joined by the primary role of the State, its functionaries and rulers, who often try to deny the facts e refuse to take charge of their - evident - responsibility in the massacres. The reclaim of a communication between the parts, able to conjugate the demand for truth and the undertaking of the responsibility, with an opening to future and a common planning, can only be granted by an ability to reacting and listening of those who did not bow to the homologation of behavior and refused to adapt to the conducts that conscience can not approve.

The Righteous are the only ones able to do so. They can be seen as social mediators, putting in contact the parts to go beyond the conflict. They can pretend respect by both the fields and demand to be listened to. Their conduct itself, during the persecutions, is a matter of consolation for those who found help, and a drive to reconsideration for the ones who did not manage to do so.

Reconciling can happen only after the healing of hurts; the ones who helped the victims or refused inhuman behaviors can represent this sort of balsam. A common undertaking of responsibility is required, for sure, from the highest levels to the least important ones of the political class and civil society - but it is not enough. Such a path requires personal stances, individual begs of pardon, guilt admissions. The Righteous can guide victims to listening, but can not substitute the ones who made mistakes, neither create alibis or amnesias. Their role is irreplaceable, for the honor of a nation and in a process of pacification. Their example, of hope and warning, touches the dimension of space and time, knowing how to reach the younger generations everywhere in the world.

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Gariwo, the gardens of the Righteous

a non-profit organization in the service of memory

Gariwo's aim is to heighten awareness and interest in the figures and the tales of the Righteous, women and men who fought and are still fighting in defense of human dignity. 
It has been active since 1999 but it was officially set up in 2001 as Gardens of the Righteous Worldwide Committee-Gariwo and in 2009 it became a non-profit organization. It is chaired by Gabriele Nissim.

In 2003 was born the Garden of the Righteous worldwide at Monte Stella Hill in Milan, which since 2008 is run by the Association for the Garden of the Righteous - formed by Gariwo, the Municipality of Milan and the Union of Italian Jewish Communities.

In 2012, after Gariwo's call, the European Parliament established the European Day of the Righteous - 6 March. In 2017 Italy has been the first country to recognize this recurrence as a civil feast, establishing the Day of the Righteous of the Humanity.

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