
They knew the bodies were there. Hundreds of them. Yet they could not agree on whether or not to exhume them. In the end, the Polish authorities and Jewish community members compromised: there would be a quick and partial exhumation at the site of the 1941 Jedwabne massacre, where hundreds of Jews were killed — including women and children — by Poles. Any remains discovered would be placed back in the earth.
A world and six decades away, forensic experts and analysts still search for the remains of victims of the 9/11 attacks. Over 1,000 have yet to be identified. At the 9/11 Memorial & Museum in Lower Manhattan, and behind the breathtaking blue tiled wall embossed with Virgil’s line “No day shall erase you from the memory of time,” remains are still being analyzed and stored. Many of the families of victims have said that their loved ones should stay there, with the others who were killed on Sept. 11, 2001. The wife of one victim, for example, says that even if her husband is never identified, she feels “he is home. This is where he took his last breath, his last step. This is where he lost his life.”
These are just two examples where families and communities have decided not to exhume or remove the remains of victims of mass atrocities. There are many others.
I know this because I studied them, as part of my work for the Office of the Independent Special Interlocutor for Missing Children and Unmarked Graves and Burial Sites associated with residential schools, an office established by the Canadian government in June 2022, following the revelation of unmarked graves at the site of a former Residential School in Kamloops, British Columbia. My work focused on applying international human rights law and international criminal law to missing and disappeared Indigenous children, including taking a human rights approach to unmarked and mass graves.
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