In Rwanda, graves containing the bodies of those killed during conflict and the 1994 genocide hold great significance both for the Rwandan state and for individuals caught up in the violent conflicts that have troubled the country over the last century. The ruling Rwandan Patriotic Front (RPF) has initiated a national exhumation program, unearthing thousands of genocide victims. The exhumations are undertaken by genocide survivors and local community members who unearth the bodies, disarticulate the corpses, wash and layout the bones for re-internment together. The destruction of graves and/or the reconstruction of memorials takes place alongside this process, a transformation into collective spaces of genocide ‘remembrance’. My thesis interrogates these processes and considers a conundrum: in as much as these are revealing acts, making visible the horrors of a violent death, that also conceal and complicate. Understanding the multiple intentions behind this work requires a delicate unpacking of the everyday presence of uncertainty within Rwanda post-genocide and a careful consideration of the properties of materials through which troubling memories are made visible. These are inherently risky projects and thinking through the transformations that are enacted upon the recovered items invites fresh review of the potential for material remains of the dead to evoke destabilizing pasts or assist in the imagining of the future at a salient moment for Rwanda.

Bearing witness to tragedy, the aftermath of genocide often resides quite evidently within the landscape. A potent container of memories and representation, the landscape provides both a symbolic role in which to honour the victims and give survivors a place to mourn and remember, but is also often infused with the tensions of post-genocide life. The memoryscapes of the Cambodian and Rwandan genocides illustrate these contested concerns explicitly. The case study sites investigated in this study - the Tuol Sleng Genocide Museum and the Choeung Ek Genocidal Centre in Cambodia, and the Kigali Memorial Centre in Rwanda - each express today (consciously or unconsciously) design strategies that engage the Euro-Western visitor. Termed Euro-Western ‘cues to connect’, encountered and existential phenomenological data is analysed in relation to design interpretation and the affective cognition of meaning. Finally, considered in relation to Berlin’s Memorial to the Murdered Jews of Europe, post genocide memorialisation is analysed in its ability to connect through time and culture - through its ability to transpose interpretations and evolve as the needs of society change.