For those affected by (a) tragedy, it is trouble enough. For those who are not affected by (a) tragedy, what unfolds in the aftermath of an event—the regression to ideology (i.e., the functional ‘blind spot’ of our worldview)—should be, troubling.
Instead of doing compassion to those affected by (a) tragedy, we (almost immediately) skip past those devastated by the event, and attempt to assimilate the tragedy into some sort of Symbolic Totality (for ourselves).
In other words, we cannot cope with reality touching the Real—of something ‘happening’ with no meaning attached to it—thereby we take a horrific, meaningless event, and attach a meaning to it to show our ‘compassion’, that we may go on with our lives as if ‘it’ never happened.
If we are able to attach a meaning to an event (per leveling blame on some transcendent Other: society, our political system, the Church, ‘Nature’, etc.), we may dismiss it as quickly as possible, and get back to ‘real life’.
In this way, it does not much matter who blames who, who says what, or who feels what—everyone does/says/feels the same (which is nothing).
The One to ‘blame’ directly for any given tragedy is not society, nor our political system, nor the Church, nor ‘Nature’. Much talk about who (or what) is to blame, and what ‘we’ are going to ‘do’ about ‘it’, only fulfills a deep existential need to de-traumatize ourselves by ‘doing something’, even as this ‘something’ is essentially nothing.
We talk about what we should ‘do’, precisely to preserve us from action—we are satisfied in simply having a conversation at the expense of those affected by (a) tragedy.
So, in the end, those who actually do something are (those affected, as well as) those who do compassion to the affected (for whom all ‘meaning’ is meaningless).
If there is no meaning attached to a traumatic event, the impact on us will be much greater than otherwise, and the result will be some sort of change in how we live.
Thus (and here is the key) in refusing to assign blame, we will actually begin to reform/improve/care-for those ‘bodies’ whose influence played a secondary role automatically (whether it be wider society, our political system, the Church, ‘Nature’, etc.).
In sum, the only way to help prevent the next tragedy is to resist the attachment of any Symbolic meaning to the last.
It is not when we symbolically declare ourselves ‘lost’ that a space opens up to generate a solution—rather, it is only when we actually become lost that a solution is possible through (some form of difficult sacrifice of) mediation.
It is not that words have no place after an event—they do.
But words only matter if they reflect (real) change in the way we live.