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The Historiography of the Holocaust

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22<br />

Testimony and Representation<br />

Zoë Waxman<br />

<strong>Holocaust</strong> representation, ra<strong>the</strong>r than being a recent phenomenon, has a history,<br />

one that goes back to <strong>the</strong> events <strong>of</strong> <strong>the</strong> <strong>Holocaust</strong>. This history shows <strong>Holocaust</strong><br />

representation to have been both contested and to contain contradictions.<br />

Fur<strong>the</strong>rmore, it can be seen that <strong>Holocaust</strong> representation is mediated by this<br />

history – <strong>the</strong> bearing <strong>of</strong> witness is inextricably linked with its social and historical<br />

conditions. Importantly, <strong>the</strong> post-war conception and comprehension <strong>of</strong> <strong>the</strong><br />

<strong>Holocaust</strong> as a historical event and <strong>the</strong> notion <strong>of</strong> collective memory play significant<br />

roles in <strong>the</strong> construction and reconstruction <strong>of</strong> representation.<br />

Against <strong>the</strong> prevalent idea that survivors have only recently come forward to<br />

tell <strong>the</strong>ir stories out <strong>of</strong> a new, flourishing culture <strong>of</strong> witnessing (a view<br />

espoused by Norman Finkelstein in his polemical attack on <strong>the</strong> so-called<br />

‘<strong>Holocaust</strong> industry’), 1 witnesses were aware <strong>of</strong> <strong>the</strong> historical importance <strong>of</strong><br />

<strong>the</strong>ir experiences as <strong>the</strong>y unfolded. As early as 1939, an interpretive trajectory<br />

<strong>of</strong> events and large-scale documentary projects were being developed in <strong>the</strong><br />

ghettos <strong>of</strong> eastern Europe. Within a month <strong>of</strong> <strong>the</strong> German invasion <strong>of</strong> Poland,<br />

Emanuel Ringelblum, a trained social historian and teacher, began to form <strong>the</strong><br />

secret, Warsaw-based Oneg Shabbat 2 archives. <strong>The</strong>se archives, which represent<br />

<strong>the</strong> most systematic attempt to record Jewish suffering during <strong>the</strong> <strong>Holocaust</strong>,<br />

were dedicated to finding <strong>the</strong> best way to record <strong>the</strong> uprooting <strong>of</strong> communities,<br />

and <strong>the</strong> suffering and destruction <strong>of</strong> Polish Jewry. 3 Ringelblum explains:<br />

<strong>The</strong> war produced rapid changes in Jewish life in <strong>the</strong> towns <strong>of</strong> Poland. Each<br />

day was different from <strong>the</strong> next. <strong>The</strong> scene changed as quickly as in<br />

a movie.... Every month brought pr<strong>of</strong>ound changes which fundamentally<br />

altered Jewish life. It was <strong>the</strong>refore important to capture every event in<br />

Jewish life in <strong>the</strong> heat <strong>of</strong> <strong>the</strong> moment, while it was still fresh and pulsating. 4<br />

Ringelblum and <strong>the</strong> staff <strong>of</strong> Oneg Shabbat decided to collect diaries and eyewitness<br />

accounts. 5 While <strong>the</strong> surviving documentation is treated almost reverentially – as<br />

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