12 contributions from outside compatible with their own characteristics, and so to continue the process of their own creation."48 An attack against cultural identity, as is the case with the Sawhoyamaxa Community, is an attack against the right of life lato sensu, the right to live, with the aggravating circumstances of those who actually died. A State cannot release itself from the due diligence duty to safeguard the right to live49. 34. May I now move beyond and into the field of legal deontology. As I asserted last year (2005) in my “General Course on Public International Law”, at the International Law Academy of the Hague, humanity as such has emerged as a subject of International Law50. Unfortunately, humanity can be victimized, and has therefore marked its presence, of late, in the most lucid jusinternationalist doctrine. Thus, I believe that the big challenge for legal writers who belong to the new generations lies in conceiving and formulating the conceptual construction of the legal representation of humanity as a whole (encompassing both present and future generations), seeking to consolidate its international juridical personality, against the backdrop of the new jus gentium of our times51. VII. The suffering of the Innocent and the Central Position of the Abandoned Victim as a Subject of International Human Rights Law. 35. The instant case of the Sawhoyamaxa Community reveals the central position not of the State that invokes circumstances presumably extenuating its responsibility, but rather of the victims that, in a situation of high vulnerability, even though they are surviving in conditions of total want, and virtual abandonment, have managed to have their case examined by an international human rights court in order to determine the responsibility of the State in question. The central position of the victims, in the most adverse of circumstances, as subjects of International Human Rights Law, sheds light on their right to Law, their right to justice under the Inter-American Convention, which includes the right to judicial protection (Article 25), together with the right to a fair trial (Article 8). Such right encompasses full jurisdictional protection, all the way down to the strict compliance with the 48 . J. Symonides, "UNESCO's Contribution to the Progressive Development of Human Rights", 5 Max Planck Yearbook of United Nations Law - Heidelberg (2001) page 317. Regarding the projection of culture in time, cf., for example, A.Y. Gurevitch, "El Tiempo como Problema de Historia Cultural", in Las Culturas y el Tiempo, Salamanca/Paris, Ed. Sígueme/UNESCO, 1979, pages 261-264, 272 and 280. 49 . Cf., for example, [Several Authors,] Actes du Symposium sur le droit à la vie - Quarante ans après l'adoption de la Déclaration Universelle des Droits de l'Homme: évolution conceptuelle, normative et jurisprudentielle (eds. D. Prémont and F. Montant), Genève, CID, 1992, pages 1-91; J.G.C. van Aggelen, Le rôle des organisations internationales dans la protection du droit à la vie, Bruxelles, E. Story-Scientia, 1986, pages 1-89; [Several authors,] The Right to Life in International Law (ed. B.G. Ramcharan), Dordrecht, Nijhoff, 1985, pages 1-314. – The great Romanian dramatist Eugène Ionesco held that "in nuestro mundo desespiritualizado, la cultura es todavía lo último que nos permite sobrepasar el mundo cotidiano y reunir a los hombres. La cultura une a los hombres, la política los separa"; E. Ionesco, El Hombre Cuestionado, Buenos Aires, Emecé Ed., 2002 [reed.], page 34. 50 . As can be deduced, for example, from the content of some international instruments, especially in the fields of international environmental law, outer space law and international law of the sea, as well as from the case law of ad hoc International Criminal Tribunals for the Former Yugoslavia and Rwanda. 51 . A.A. Cançado Trindade, "General Course on Public International Law - International Law for Humankind: Towards a New Jus Gentium", in Recueil des Cours de l'Académie de Droit International de la Haye (2005), ch. XI (in print).