repercussions can be invoked by communities when dealing with recalcitrant culprits. Usually communities can shun attending or associating with the perpetrators’ family at community gatherings, funerals or even weddings. In a close knit society/community this is not desirable and thus will usually force a culprit to become an acceptable member of the community by telling the truth and being seen as a person who values Hunhu/Ubuntu. Such truth seeking mechanisms are central to the promotion of reconciliation in divided societies, healing wounds that trials and purges can deepen. It can as well be that for the family and friends of victims there can be no closure, no moving on and leaving the past behind, without knowing what happened to their loved ones. As a bereaved Zimbabwean woman would confess, “I am ready to forgive, but I need to know whom to forgive and for what.” 8(Ii) Acknowledgement: This is closely connected to truth seeking and seeks to place the victims in a place where they are recognized as human beings by the perpetrators who acknowledge and accept what wrongs they have committed. In Zimbabwe, most victims especially in the rural communities know the people who committed rights violations against them. ZIMCET and HZT have learnt through their engagements with communities that what victims need at times is not necessarily the truth or information but an acknowledgement by the perpetrators. Traditional justice systems such as nhimbe are plausible platforms for achieving this goal. By knowing what happened, communities are able to debate honestly why and how dreadful crimes came to be committed. To identify those responsible, and to show what they did, is to mark them with a public stigma that is a punishment in itself, and to identify the victims, and recall how they were tortured and killed, is a way of acknowledging their worth and dignity19. 19 A Neier, What Should Be Done About the Guilty?‟, (1990) 37 New York Review Books 15