In this unique collection, Yale literary critic Shoshana Felman and psychoanalyst Dori Laub examine the nature and function of memory and the act of witnessing, both in their general relation to the acts of writing and reading, and in their particular relation to the Holocaust. Moving from the literary to the visual, from the artistic to the autobiographical, and from the psychoanalytic to the historical, the book defines for the first time the trauma of the Holocaust as a radical crisis of witnessing "the unprecedented historical occurrence of...an event eliminating its own witness." Through the alternation of a literary and clinical perspective, the authors focus on the henceforth modified relation between knowledge and event, literature and evidence, speech and survival, witnessing and ethics.

"Bearing Witness to the Witness examines the different methods of testimony given by trauma victims and the ways in which these can enrich or undermine the ability of the reader to witness them. Years of listening to both direct and indirect testimonies on trauma has lead Dana Amir to identify four modes of witnessing trauma: the "metaphoric mode," the "metonymic mode," the "excessive mode" and the "Muselmann mode." In doing so, the author demonstrates the importance of testimony in understanding the nature of trauma, and therefore how to respond to trauma more generally in a clinical psychoanalytic setting. To follow these four modes of interaction with the traumatic memory, the various chapters of the book present a close reading of three genres of traumatic witnessing: Literary accounts by Holocaust survivors, memoirs (located between autobiographic recollection and fiction), and 'raw' testimonies taken from Holocaust survivors. Since every traumatic testimonial narrative contains a combination of all four modes with various shifts between them, it is of crucial importance to identify the singular combination of modes that characterizes each traumatic narrative, focusing on the specific areas within which a shift occurs from one mode to another. Such a focus is extremely important, as illustrated and analysed throughout this book, to the rehabilitation of the psychic metabolic system which conditions the digestion of traumatic materials, allowing a metaphoric working through of traumatic zones that were so far only accessible to repetition and evacuation"--

Psychoanalytic work with socially traumatised patients is an increasingly popular vocation, but remains extremely demanding and little covered in the literature. In Psychoanalysis and Holocaust Testimony, a range of contributors draw upon their own clinical work, and on research findings from work with seriously disturbed Holocaust survivors, to illuminate how best to conduct clinical work with such patients in order to maximise the chances of a positive outcome, and to reflect transferred trauma for the clinician. Psychoanalysis and Holocaust Testimony closely examines the phenomenology of destruction inherent in the discourse of extreme traumatization, focusing on a particular case study: the recording of video testimonies from a group of extremely traumatized, chronically hospitalized Holocaust survivors in psychiatric institutions in Israel. This case study demonstrates how society reacts to unwanted memories, in media, history, and psychoanalysis – but it also shows how psychotherapists and researchers try to approach the buried memories of the survivors, through being receptive to shattered life narratives. Questions of bearing witness, testimony, the role of denial, and the impact of traumatic narrative on society and subsequent generations are explored. A central thread of this book is the unconscious countertransference resistance to the trauma discourse, which manifests itself in arenas that are widely apart, such as genocide denial, the "disappearance" of the hospitalized Holocaust survivors and of their life stories, mishearing their testimonies and ultimately refusing them the diagnosis of "traumatic psychosis". Psychoanalysis and Holocaust Testimony provides an essential, multidisciplinary guide to working psychoanalytically with severely traumatised patients. It will appeal to psychoanalysts, psychoanalytic psychotherapists and trauma studies therapists.

In this fascinating volume, Zipi Rosenberg Schipper approaches the fundamental topic of testimony, seeking to recognize its value as a distinct and vital function in psychoanalytic work, separate from its inherited importance to work on trauma. Rosenberg Schipper introduces a revivifying philosophical, linguistic and psychoanalytic approach to the act of testimony, focusing on the role of witnessing in daily life and the importance it has as a therapeutic tool in psychoanalytic and psychological therapy. Throughout, she pinpoints three key psychoanalytic theories on patient testimony. She begins by looking at Freud’s foundational work on testimony as a means of concealing the unconscious and the questions of credibility in the consulting room this creates before looking at Winnicottian and Kohutian theories, whereby therapists take everything the patient says as a definitive truth. She concludes by looking at the Intersubjective and Relational schools of thought, where the therapist assumes the role of witness. By providing a comprehensive overview of the conflicting theories on the topic, Rosenberg Schipper equips practicing psychoanalysts and analysts-in-training with the tools necessary to utilize this vital therapeutic device and engage with it in treatment for all patients.

What is the role of the survivor testimony in Holocaust remembrance? In this book, a concise, rigorously argued, and provocative work of cultural and intellectual history, the author seeks to answer this surpassingly complex question.

Witnessing Witnessing focuses critical attention on those who receive the testimony of Holocaust survivors. Questioning the notion that traumatic experience is intrinsically unspeakable and that the Holocaust thus lies in a quasi-sacred realm beyond history, the book asks whether much current theory does not have the effect of silencing the voices of real historical victims. It thereby challenges widely accepted theoretical views about the representation of trauma in general and the Holocaust in particular as set forth by Giorgio Agamben, Cathy Caruth, Berel Lang, and Dori Laub. It also reconsiders, in the work of Theodor Adorno and Emmanuel Levinas, reflections on ethics and aesthetics after Auschwitz as these pertain to the reception of testimony. Referring at length to videotaped testimony and to texts by Charlotte Delbo, Primo Levi, and Jorge Semprun, the book aims to make these voices heard. In doing so, it clarifies the problems that anyone receiving testimony may encounter and emphasizes the degree to which listening to survivors depends on listening to ourselves and to one another. Witnessing Witnessing seeks to show how, in the situation of address in which Holocaust survivors call upon us, we discover our own tacit assumptions about the nature of community and the very manner in which we practice it.

This book discusses the kind of mental processing that can free victims from their unspeakable trauma, a trauma that has no framework in time or words with which to express it. It discusses the traumatic scenes that are extreme expressions of historic and political conditions.