Citation

Kurasawa F. Theory Cult. Soc. 2009; 26(1): 92-111.

Copyright

(Copyright © 2009, SAGE Publishing)

DOI

10.1177/0263276408099017

PMID

unavailable

Abstract

In response to distant suffering, global civil society is being consumed by a generalized witnessing fever that converts public spaces into veritable machines for the production of testimonial discourses and evidence. However, bearing witness itself has tended to be treated as an exercise in truth-telling, a juridical outcome, a psychic phenomenon or a moral prescription. By contrast, this article conceives of bearing witness as a transnational mode of ethico-political labour, an arduous working-through produced out of the struggles of groups and persons who engage in testimonial tasks in order to confront corresponding perils produced by instances of situational or structural violence; it is the work of witnessing, the normative and political substance generated through the performance of patterns of social action, which matters. Using Celan's allegory of the poem as a message in a bottle, I consider bearing witness as a web of cosmopolitan testimonial practices structured around five dialectically related tasks and perils: giving voice to mass suffering against silence (what if the message is never sent or does not reach land?); interpretation against incomprehension (what if it is written in a language that is undecipherable?); the cultivation of empathy against indifference (what if, after being read, it is discarded?); remembrance against forgetting (what if it is distorted or erased over time?); and prevention against repetition (what if it does not help to avert other forms of suffering?).