Part of the project of reweaving the threads of the history of the Third Reich, the essay discusses the complex relation between the testimony of the victims and their body as an epistemic source of the witnessing. On a theoretical bases constructed with the help of Shoah memoirs – by Primo Levi, Jean Améry, Jorge Semprun, Robert Antelme, and others, the paper challenges the notion of the witness as a speaker, a narrator; instead, it treats the kind of victim that since Auschwitz has been known as “a Muselmann” as an integral witness. It is the body of the survivor that constitutes integral testimony; it fills a testimonial lacuna. The presence of the Muselmann is testifiable, and it can replace the memoir by the body as the repository of the event. When the body translates into the corpus of writing, survivor testimony is perceived as incomplete so long as the Muselmann is perceived as the other. The lacuna in survivor narratives is testimony from inside the experience of the Muselmann.

The end of the Middle Ages is characterized by significant changes in Mediterranean geopolitics: in Eastern Mediterranean, the Christian powers were driven out by the progression of the Mameluks and the Ottoman Turks. In the Western Mediterranean, however, the Christian powers of the Iberian Peninsula completed the Reconquista. The fall of Acre in 1291, the conquest of Constantinople in 1453, and the capture of Granada in 1492 inspired a whole range of narratives from eyewitness reports to indirect and sometimes exagerated accounts. I would like to investigate the process of amplification that provoked the crystallization of some stereotypes related to the lost of the aforementioned cities: the massive massacre of the Christians in Acre reported in the anonymous Chronicle of the Templar of Tyre, the legend of the miraculous transformation of the last Byzantine emperor Constantine XI Paleologos into marble transmitted by Greek folklore, the story of Boabdil gazing for the last time at the Alhambra from a rocky eminence south of Granada. These stories show an interesting interplay between eyewitnesses, amplification nurtured by a high dose of nostalgia, and reminiscences of older narratives related to the topos of the capture of such antique cities as Troy or Carthago. My approach will analyze the process by virtue of which the intertextual processes obliterated the taste of authenticity contained in the genuine eyewitness report.

The leaders of the Jewish police in the Kovno ghetto, a controversial public institution, initiated a project of writing the history of the Jewish police. Their purpose was to leave testimonies and records of the police in the ghetto, and to convey their perspective on the events. The writers were aware of their limitations – their subjectivity and closeness to the events. However, they had an urge to present a narrative describing their organization -- not as memoirs or diaries of individual policemen but as a Geschichte of their unit for future generations. This paper offers an analysis of one episode in this “History” – viz. of the text and the contexts of the unusual swearing-in ceremony that was held at a relative late point in the history of the ghetto police and that in the “History” is not presented in the chronologically appropriate place – commenting both on the possible meaning of the event and on the manner of its representation.

June 2009: Dalia Ofer, Professor Emerita of the Hebrew University of Jerusalem (Max and Rita Haber Professor of Holocaust and East European studies, Avraham Harman Institute of Contemporary Jewry), is the author and editor of several books, including the Jewish Book Award-winning Escaping the Holocaust: Illegal Immigration to the Land of Israel (New York: Oxford University Press, 1990) and Women in the Holocaust (co-edited with Lenore J. Weitzman, New Haven: Yale University Press, 1998), as well as of numerous articles in Holocaust studies.

The article deals with records of thaumaturgic cures, especially a series of miracle cures taking place within an enclosed community of Colettine nuns in fifteenth-century Ghent. These miracles, all performed by the local founder and saint, Colette Boëllet, consisted in curing several nuns from acute and chronic illnesses. The pain of these illnesses is described in a superlatively extravagant mode, and the record, made by an external notary, is evidence of a “competition in suffering” among the nuns, with harmony restored through the common written testimony.

Eyewitness narratives promise immediacy, the authority of you-are-there witness to the events of the past. Such narratives, however, whether those by comparatively removed witness-observers or those by more directly involved witness-participants, pose difficult problems of distance. How do the limits and possibilities of eyewitness experience contribute to working through the identity concerns that autobiographies typically engage? Revisiting history in their relational autobiographies, Passage to Ararat and Maus, Michael Arlen and Art Spiegelman look to eyewitness narrative to bridge the gap that separates them from their fathers. In her Holocaust memoir, Still Alive, by contrast, Ruth Kluger takes a darker view, exposing the manifold registers of distance -- linguistic, psychological, epistemological -- that complicate her own and any quest to stand at the eyewitness ground zero of biographical and historical knowledge.

The article explores the complex relations between scholars and witnesses of war, taking as a test-case Erich Maria Remarque’s All Quiet on the Western Front. The article defines two types of witnesses, which lay claim to two distinct types of authority: eyewitnesses, who lay claim to the factual authority gained from the objective observation of events; and flesh-witnesses, who lay claim to the experiential authority gained from having personally undergone certain experiences.

Eyewitnesses are a valuable and relatively docile source of scholarly information, providing scholars with data about war without challenging the scholars’ ability to process this data. The authority of eyewitnesses thereby backs up the authority of scholars. In contrast, flesh-witnesses often challenge the ability of scholars to understand the experience of war. They thereby undermine the authority of scholars, and set themselves up as an alternative and superior authority on war.

There is a basic tension between eyewitness narratives and archival records (which have attracted the attention for many artists and intellectuals in the last decade or two). Archival material bears the imprint of the bureaucratic, of that which has been institutionally preserved. It gives us traces of the dead, evidence of the past that has been recorded but not (yet) processed; it exists as a mnemonic device, as that which awaits the coming of the researcher to be brought back to life. The eyewitness narrative, on the other hand, is intensely personal, even if also collective. The opposition between these two modes of representation and of memory itself has a long history. In “Plato’s Pharmacy” Jacques Derrida stages and deconstructs the opposition between memory and re- and com-memoration, between the living truth and the archive.  More recently, Giorgio Agamben, writing about the new Memorial to the Murdered Jews of Europe in Berlin, analyzes the differences between the “unforgettable” and that which can be recalled to memory and archived.

This paper  examines the ways in which the dynamic relations between the living and the dead, the private and the public, the fragment and the whole, the personal and the institutional, and the autobiographical and the historical, inform and complicate -- in different ways -- both the eyewitness narrative and the archive. The discussion will focus on the Memorial at Hohenschönhausen to the East German victims of the Stasi (at the site of the former interrogation center and prison, where the tours are all conducted by former inmates), and the Stasi Museum at the site of the former Stasi headquarters, with its miles of archival files.

On the bases of discussions of Art Spiegelman’s Maus and Claude Lanzmann’s Shoah, as well as of Charlotte Delbo’s, Jean Améry’s, and Primo Levi’s memoirs, Fred Wander’s The Seventh Well, John Felstiner’s translation of Celan’s Todesfuge, and Bernhard Schlink’s novel The Reader, this paper presents a model for reading the Holocaust structured around the ideas of “illiteracy” and “aphasia,” the opportunity to transform linguistic disability into a means of access to what seems “beyond the word.” Rather than precluding insight, verbal insufficiency serves as a form of “negative capability,” the potential to dwell in a space with no complete answers, no security, respecting the terms upon which victims of the event had to read their own experience. Using specifically language-related terms emphasizes the difference between knowing about an event through representation and knowledge from direct personal exposure, not to detract from the limits of understanding outlined by trauma theory but to decouple the experience of trauma itself from reading about it. Our belatedness, reading “after Auschwitz,” carries the ethical obligation to recognize the distinction between then and now, between illiteracy as inability to derive meaning from an event without context and a willful blindness that chooses to deny, between aphasia from immediate injury and aphasia from posthumous grief. The Nazi genocide of the Jews leaves a legacy of semantic abuse, yet the voice of the witness also persists, allowing us to turn linguistic breakdown into insight. To read with insightful illiteracy, to recognize our aphasic limitations, is not merely a strategy for coming to terms with the Holocaust but an ethical necessity.

It is often assumed that Testimony and Autobiography are clearly distinct genres. On this view Testimony conveys eye-witness reports of particular tragic events, whether momentary or of longer duration (e.g. years in a concentration camp), while Autobiography is seen as more chronologically extended and more introspective. However, since many Holocaust narratives incorporate “testimony” into a larger life-narrative which, among other things, traces the psychological effects of trauma in later years, it seems reasonable to see Testimony, at least in some instances, as an aspect of Autobiography. As always, such generic markers should be seen as heuristic indicators, not as inflexible taxonomic categories. Most serious writers agentially deploy, develop and combine generic possibilities. One such writer is Jacob G. Rosenberg, Australia’s finest Jewish autobiographer and a world class figure in Holocaust writing. Born into a Bundist family in Lodz in 1922, Rosenberg is the author of two award-winning autobiographical volumes, East of Time (2005) and Sunrise West (2007), that narrate his life in the Lodz Ghetto, Auschwitz and Ebensee, and Australia. His is a hybrid art fusing scriptural and folk materials with influences from Yiddish literature and Western modernity. His signature technique -- the imaginatively charged vignette -- is equally attuned to the description of horror and of redemptive, sometimes visionary, enchantment. Though the psychological dimension of his writing owes more to Yiddish sources than to Freudian modernity, his tracing of trauma’s aftermath down the years constitutes full-blown autobiographical writing which powerfully incorporates and extends the act of testimony. Rosenberg writes: “Once you have been tortured, you are forever tortured.”

This paper discusses the aesthetic and social implications of enacted eyewitness accounts. For Brecht, the principles of eyewitness performance served as a “basic model” for contemporary epic theater as a performed critique of social life, with the “Street Scene” (1940) and a camp scene (1939/40) as the paradigmatic sites of eyewitness acts. With Brecht and Smith, who superimposes these sites in her multi-media work on the Brooklyn Crown Heights Race Riots in 1991 (1992-94), the theatricality of eyewitness accounts, their “uneasy” aesthetics and acting technique, becomes crucial to understanding the present moment in culture.  Concomitantly, enacted eyewitness accounts politicize and de-psychologize our understanding of their scenes. They are not about identity – what we are – but about personhood, about how we are as social creatures, in legal, aesthetic, and material terms.