Fantasies of Witnessing explores how and why those deeply interested in the Holocaust, yet with no direct, familial connection to it, endeavor to experience it vicariously through sites or texts designed to make it "real" for nonwitnesses. Gary Weissman argues that far from overwhelming nonwitnesses with its magnitude of horror, the Holocaust threatens to feel distant and unreal. A prevailing rhetoric of "secondary" memory and trauma, he contends, and efforts to portray the Holocaust as an immediate and personal experience, are responses to an encroaching sense of unreality: "In America, we are haunted not by the traumatic impact of the Holocaust, but by its absence. When we take an interest in the Holocaust, we are not overcoming a fearful aversion to its horror, but endeavoring to actually feel the horror of what otherwise eludes us."Weissman focuses on specific attempts to locate the Holocaust: in the person of Elie Wiesel, the most renowned survivor, and his classic memoir Night; in videotaped survivor stories and Lawrence L. Langer's celebrated book Holocaust Testimonies; and in the films Shoah and Schindler's List. These representations, he explains, constitute a movement away from the view popularized by Wiesel, that those who did not live through the Holocaust will never be able to grasp its horror, and toward re-creating the Holocaust as an "experience" nonwitnesses may put themselves through. "It is only by acknowledging the desire that gives shape to such representations, and by exploring their place in the ongoing contest over who really 'knows' the Holocaust and feels its horror, that we can arrive at a more candid assessment of our current and future relationships to the Holocaust," he says.

Fascinating philosophical inquiry into post-Holocaust representations of the event in political theory, ethics, and aesthetics, and an assessment of the limitations and promise of philosophical 'witnessing' in relation to those issues

Erevis must prove his loyalty to Selgaunt and the Uskevren.

First Published in 2012. Routledge is an imprint of Taylor & Francis, an informa company.

The Care of the Witness explores the historical shifts in the crises of witnessing to genocide, war, and disaster and their contribution to nongovernmental politics.

In the year 1740, with the whole of Europe balanced on the brink of war, a company of Austrian soldiers is sent to the village of Narutsin to defend the border with Prussia. But what should be a routine posting is quickly revealed to be anything but. The previous garrison is gone, the great house of Pokoj, where they're to be billeted, a dilapidated ruin, and the people of Narutsin sullen and belligerent. Convinced the villagers are keeping secrets - and possibly consorting with the enemy - the commanding officer orders his junior lieutenant, Klaes, to investigate. While Klaes sifts through the villagers' truths, half-truths and lies, Drozde, the quartermaster's woman, is making uncomfortable discoveries of her own - about herself, her man, and the house where they've all been thrown together. Because far from being the empty shell it appears to be, Pokoj is actually teeming with people. It's just that they're all dead. And the dead know things - about Drozde, about the history of Pokoj, and about the terrible event that is rushing towards them all, seemingly unstoppable. The ghosts of Pokoj, the soldiers of the empress and the villagers of Narutsin are about to find themselves actors in a story that has been unfolding for centuries. It will end in blood - that much is written - but how much blood will depend on Klaes' honour, Drozde's skill and courage, and the keeping of an impossible promise...

The Moral Witness is the first cultural history of the "witness to genocide" in the West. Carolyn J. Dean shows how the witness became a protagonist of twentieth-century moral culture by tracing the emergence of this figure in courtroom battles from the 1920s to the 1960s—covering the Armenian genocide, the Ukrainian pogroms, the Soviet Gulag, and the trial of Adolf Eichmann. In these trials, witness testimonies differentiated the crime of genocide from war crimes and began to form our understanding of modern political and cultural murder. By the turn of the twentieth century, the "witness to genocide" became a pervasive icon of suffering humanity and a symbol of western moral conscience. Dean sheds new light on the recent global focus on survivors' trauma. Only by placing the moral witness in a longer historical trajectory, she demonstrates, can we understand how the stories we tell about survivor testimony have shaped both our past and contemporary moral culture.