Introduction: on the way to the event In August 2013, I joined Sa'id, a Palestinian fieldworker from an Israeli human rights (hereinafter, HR) non-governmental organization (NGO) to collect the testimony of two brothers from the Suleiman
Israeli NGOs, Palestinian Witnesses, and the Undoing of Human Rights Bureaucracy
Participation and Agency in Architectural Memorializations of the 1993 Solingen Arson Attack
testimony. In a recent publication, I argued that this aesthetically focused literature tended to limit testimony's function to the production of knowledge about violence as a specific moment in time and a particular point in place. Doing so, I suggested
Elie Wiesel has claimed that testimony is the generic legacy of the Holocaust. Other critics have pointed out that testimony, in the sense of first-person literary accounts of events to which the author was eye-witness, also characterized earlier historical calamities, in particular the First World War. That war produced testimony in the form of lyric poetry, in which the reader recognized the author as a witness and assumed a close fit to the poem’s speaking subject. Yet it is not poetic but prose testimony that is typical of Holocaust eyewitness, while Holocaust poetry is considered a separate and self-contained genre. In this essay, I will explore the reasons why this should be so, and whether there is a closer link than at first appears between the construction of the first-person narrator of a prose testimony, such as Wiesel’s Night (1958), and the lyric ‘I’ of some Holocaust poetry.
Transforming Fear, Violence, and Shame in Fourteenth-Century Provence
This article considers the crises of plague, civil war, and mercenary invasion that Provençal communities faced in the years between 1343 and 1363. Canonization inquest testimony reveals that both combatants and noncombatants prayed to the holy woman, Countess Delphine de Puimichel, to heal the spiritual sickness of violence. In their testimonies, witnesses relived moments of crisis when they had used Delphine's special relationship to God to escape death, fear, and humiliation.
The trial and testimony of a Sufi saint
Ferdinand De Jong
In 1895 the colonial administration of Senegal sentenced Sheikh Amadu Bamba to exile for stirring anti‐colonial disobedience. At his trial, Bamba allegedly recited a prayer in defiance of the French authorities. Although there is no archival record to prove that the prayer was recited, since the 1970s Bamba's disciples have flocked to the former seat of colonial power to commemorate his act of resistance; their testimony has displaced the authority of the colonial archive and imagines a decolonial utopia in archival absence. This article examines how their prayer subverts the colonial archive, while it remains entangled in its substrate.
A number of histories of circumcision have recently been written and in them the case of A. E. Housman, along with a number of others, has acquired a certain prominence. This article reconsiders the existing evidence regarding Housman's circumcision and the various interpretations of it in the secondary literature before going on to examine a number of overlooked sources. While this writing around Housman's circumcision is not without positive results, it will be suggested via a consideration of Jacques Derrida's testimony regarding his own circumcision that the historian of sexuality needs also to contend with an inherent negativity and loss. The testimony provided by a recently uncovered poem on circumcision will prompt the suggestion that we should be wary of overemphasizing the individual example. In conclusion, the article argues that the problematic of Housman's particular case has pertinence because in regard to individual experience we can only ever write around the history of circumcision.
An Anthropological Perspective
Noel B. Salazar
In this short article, I offer a personal reflection on my own mobilities and how these influenced my academic interest in human movement and brought me in contact with mobility studies and Transfers. On the special occasion of the journal's tenth anniversary, I look back at how the journal has fared. I remind readers of the initial plans and expectations that were expressed by the founding editors, with a focus on issues that are important from an anthropological point of view. I complement this critical and constructive analysis with a brief look into the future. In which direction should Transfers ideally be moving? What are the implications of societal developments such as the ones surrounding the coronavirus pandemic for the journal and its thematic focus?
10 February 1935–17 July 2022
Tony Bayfield, Yael Splansky, Michael Marmur, Elizabeth Marmur, Amanda Golby, Maurice Michaels, Jeffrey Newman, Walter Rothschild, Chani Smith, Danny Smith, Awraham Soetendorp, and Jackie Tabick
was that of the Shoah, his defiant determination, scholarship and humanity is an astonishing testimony to the rabbinic and human spirit. Marmur was born in Sosnowiec in February 1935 and spent the first four years of his life with his parents Max and
Andrea García-González, Siobhan Magee, Bruce O'Neill, and Anja Zlatović
Alessandra Gribaldo (2021), Unexpected Subjects: Intimate Partner Violence, Testimony, and the Law (Chicago: Hau Books), 148 pp., $20, ISBN: 9781912808304. Unexpected Subjects is an excellent ethnographic reflection on the production of
Liana Chua and Omri Grinberg
subject to questioning. In her testimony, Ford said: I am here today not because I want to be. I am terrified. I am here because I believe it is my civic duty to tell you what happened to me while Brett Kavanaugh and I were in high school. … I