I just read a translation (by Alexander Schwarz) of Elie Wiesel's 1965 article "The Last Return," about returning to Sighet, the town from which he was deported (along with, it sounds like, about 10,000 other Jewish residents) during the Holocaust. Wiesel is one of those people I 'ought' to know about, but I don't, so I read this article knowing his name as a survivor and nothing more. And this is not a critique, or a review, or anything like that, just my own reactions to it; the sort of posting I hope to be doing a lot more of.
At the beginning of the essay I was caught by this description of Sighet: "It has denied its past; it is condemned to live outside of time; it breathes only in the memory of those who left it." V. S. Naipul, describing Argentina in one of the essays in his book
The Death of Eva Peron, also uses this idea; that a place which denies its own history ceases to exist. And the idea came up quite a bit in my Japanese Culture class, a few years back, around the notion that official Japanese history can't accept what the Japanese did in China (and elsewhere), and thus the war years must be denied in a way that makes Japan a little unstuck in time, and the looseness (lack of solidity) caused by this official denial reveals itself over and over again in popular culture, from Godzilla to the anime that's being shown this very moment. And when it comes to Japan I certainly saw that, from a scholarly angle, in works like
Twelve Kingdoms which deal head-on with complicit war guilt but can only do so by setting it all in a fantasy world.
So for Wiesel, Sighet is such a place; he returns and it is exactly, exactly like it was when he left it for a concentration camp 20 years before, except of course not alike at all, because there are no more Jews. He speaks to very few people, but even those who might remember him (his elementary school teacher) have forgotten. This was in the 60s, behind the Iron Curtain; the web tells me Sighet Prison was being used to imprison political opponents of the Communist regime, so in a way I'm not sure how to read the forgetfulness Wiesel encountered; the hopeful part of me thinks, "Was it safe for people in that time to speak their memories of their lost population when they were in the process of losing another population?" But it doesn't matter, because what Wiesel experienced was that his people, his community, his family and friends, had all been erased from history. It was not that they were gone, but that as far as the town and its people were concerned, they never existed. His childhood had not happened.
There's a website on PBS about Wiesel which includes a powerful section on
Life in Sighet, Romania 1920-1939, told through photos. To see these people, these buildings, this ordinary life which was erased -- not just destroyed but then erased -- brings it home to me.
When I come across stories of desolation and horror (usually in fiction, because in non-fiction it's easier to avoid, or at least easier for me to avoid being hit by because I tend to read history of pasts very distant) I often feel it high in my chest, as a passionate sorrow threaded through with anger. What Wiesel describes as he walks the streets of Sighet looking for his past evokes different emotions entirely; a dropping away of the bottom of my stomach, my mind, a sense of true horror as the known becomes unknowable. My sense of boundedness has returned (it was a few hours ago that I read the essay), but while reading it space didn't seem to have any edges and nothing was solid and although I couldn't feel it, I was very very thankful in my mind that this was not a place in which I had to live.