Conclusion
The resurrection and erasure ofblood, bodies and bones have become central to current forms of commemoration of violence. With enhanced technologies, the world wars and civil wars of the twentieth century are increasingly being remembered through these new forms.
Whether these are perceived to bring more immediacy to the memory of the dead or a connectedness to and respect for the dead, retrieving bones and bodies through DNA testing has become a new, public form of remembrance. The phenomenon of pilgrimages, the formation of places and the instituting of gatherings have over time taken up important roles in the cultural expression of remembering atrocities and genocide across many contexts. The concept of the apology has been manifest in a range of cultural and political settings - from sexual crimes of war to child abuse, particularly the forced removal of Indigenous children from their families.How we remember violence, what we choose to forget and why, and what form this takes, is a dynamic and constantly shifting cultural, political and social phenomenon. What remains constant is the enduring presence of the traces of acts of violence, however defined, at the individual, community and state level, whether they are officially sanctioned or not. These are permanent reminders of the impact of violent acts, whether these are privately engraved on people's hearts, as Levi so eloquently describes it, or recalled in public forums. The haunting shadows that have been cast by atrocities indelibly remain with us.
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