BEFORE CONCLUDING this introduction, I believe it important to emphasize how strongly I feel that books, just like people, have a destiny. Some invite sorrow, others joy, some both.
Earlier, I described the difficulties encountered by Night before its publication in French, forty-seven years ago. Despite overwhelmingly favorable reviews, the book sold poorly. The subject was considered morbid and interested no one. If a rabbi happened to mention the book in his sermon, there were always people ready to complain that it was senseless to burden our children with the tragedies of the Jewish past.
Since then, much has changed. Night has been received in ways that I never expected. Today, students in high schools and colleges in the United States and elsewhere read it as part of their curriculum.
How to explain this phenomenon? First of all, there has been a powerful change in the publics attitude. In the fifties and sixties, adults born before or during World War II showed a careless and patronizing indifference toward what is so inadequately called the Holocaust. That is no longer true.
Back then, few publishers had the courage to publish books on that subject.
Today, such works are on most book lists. The same is true in academia. Back then, few schools offered courses on the subject. Today, many do. And, strangely, those courses are particularly popular. The topic of Auschwitz has become part of mainstream culture. There are films, plays, novels, international conferences, exhibitions, annual ceremonies with the participation of the nations officialdom. The most striking example is that of the United States Holocaust Memorial Museum in Washington, D.C.; it has received more than twenty-two million visitors since its inauguration in 1993.
This may be because the public knows that the number of survivors is shrinking daily, and is fascinated by the idea of sharing memories that will soon be lost. For in the end, it is all about memory, its sources and its magnitude, and, of course, its consequences.
For the survivor who chooses to testify, it is clear: his duty is to bear witness for the dead and for the living. He has no right to deprive future generations of a past that belongs to our collective memory. To forget would be not only dangerous but offensive; to forget the dead would be akin to killing them a second time.
SOMETIMES I AM ASKED if I know the response to Auschwitz; I answer that not only do I not know it, but that I dont even know if a tragedy of this magnitude has a response. What I do know is that there is response in responsibility. When we speak of this era of evil and darkness, so close and yet so distant, responsibility is the key word.
The witness has forced himself to testify. For the youth of today, for the children who will be born tomorrow. He does not want his past to become their future.
Copyright © 2006 by Hill and Wang, a division of Farrar, Straus and Giroux.
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