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Additional resources for The Media of Testimony: Remembering the East German Stasi in the Berlin Republic
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Assmann, 2006b, p. 268; see also 2006a, pp. 87–88). The witness to atrocity is, in contrast, both ‘the person who experienced the ordeal and the person who testifies to it’ (A. Assmann, 2006b, p. 269) – they are not reliant on the secondary witness in this sense. And yet, if we view witnesses to atrocity as testifying also for those who cannot, that is, ‘for those who died and were forever silenced’, then they too can be viewed as secondary witnesses (A. Assmann, 2006b, p. 269). Moreover, they are reliant on the wider community to act as a further form of secondary witness by ensuring that their testimony finds broader relevance: ‘the appeal in this case is not to a divine authority but to humanity at large, which – to the extent that it registers and memorializes the event – constitutes itself as a moral community’ (A.
266; see also 2006a, p. 85) considers that the legal witness is required ‘to provide factual information that will help to discover the truth’; in this way, the testimony is largely separated from the biography of the testifier. Indeed, the ideal witness 23 24 The Media of Testimony from the legal point of view is the objective recording of the machine, devoid of the subjectivity inherent to any form of personal testimony (Peters, 2009, p. 33). In contrast, the witness to atrocity is, in Avishai Margalit’s (2002, p.
266; see also 2006a, p. 85) considers that the legal witness is required ‘to provide factual information that will help to discover the truth’; in this way, the testimony is largely separated from the biography of the testifier. Indeed, the ideal witness 23 24 The Media of Testimony from the legal point of view is the objective recording of the machine, devoid of the subjectivity inherent to any form of personal testimony (Peters, 2009, p. 33). In contrast, the witness to atrocity is, in Avishai Margalit’s (2002, p.