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  4. Translation of "jamás pararan" in English

While these politics are critical to indicting perpetrators and securing legal justice, their practice of witnessing is limited by a call for closure that complies with neoliberal logic. Many postwar governments eager to implement neoliberal economic policies including unregulated enterprise and privatized social services, for example, justify amnesty and impunity upon the same premise that epistemological and temporal closure is necessary to political development.

For neoliberalism, such closure facilitates historical oblivion, not memory.

III. Daniel Hernández-Salazar’s “Para que todos lo sepan”

For them, literature understood strictly as a historical institution does not account for the multimedia forms of witnessing that testimonio now includes. While these scholars do take seriously the additional forms that testimonio has taken, redefining its literariness to include multimedia art, none of them consider the radical implications of these redefinitions.

I maintain that accounting for literature as a multimedia logic inherent to all language, including the verbal and the visual, reveals interruptive understandings of truth and temporality, as well as history and politics. Literature, according to Jacques Derrida, does not belong to an exclusionary institution but to logics of figuration and iteration that continually open meaning, as well as historical and political relevance. Such power inheres not just in fiction but in all language as a system of figures, or what Derrida also calls traces and marks, that are never literal insofar as they never settle on a single definition or absolute context.

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A mark must be a repeatable mark in order to be legible at all, continually moving onto new contexts of reading and writing and, in doing so, also undergoing interpretive change. Nobody writes, reads, or witnesses in exactly the same way, which makes every mark so dynamic as to overflow its own meaning, become a metaphor of itself. Rather than partake of progressive movement within the context of historical witnessing, this logic renders all truth necessarily open to repeating itself and, in doing so, also differing from itself.

Accordingly, truth is never simply provable, and the past is never entirely past.

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Interrupting human rights politics and neoliberalism with representations of violence that cannot be remembered or forgotten absolutely, this literary iteration of testimonio instead demands to be read and re-read, witnessed and re-witnessed. Screaming, as trope, throws into question the boundaries of testimonio, demanding that we re-open firm generic and institutional definitions in order to consider testimonio , again.

He is overwhelmed from the very beginning, but not simply from the workload. Though this editor was not a firsthand victim of violence, he often identifies with witnesses so closely that he even relives their memories with them. Noting it to be grammatically incorrect, and thus illegible in a literal sense, he understands such illegibility as itself testimonial.

90 Minutos en el Cielo [90 Minutes in Heaven] Audiobook | Don Piper, Cecil Murphey |

Though the Guatemalan state signed peace accords ending civil war in , he recognizes racial and political violence as still ongoing and, as such, still worthy of witnessing by screaming horror. The richness of this testimonial language inheres in its literary qualities, not literal meanings. The more the editor reads and re-reads the testimonies, the more layered and varied their meanings become. Within Insensatez , such senselessness takes on manifold significance.

The sound of screaming, at least as recounted by Teresa and re-imagined by the editor, is the sound of life before and after death. Originally emitted by the torture victim upon his castration, such screaming marks the final moments of his life, as well as that which survives him: his memory. This figure, now literary, overflows with layered and varied meanings. Eventually, the editor even emits his own scream, or howl, which Castellanos Moya likewise figures beyond the limits of verbal language and literal sense.

Fearful that his involvement with ODHA has put his own life in danger amid ongoing violence within postwar Guatemala, the editor flees the city for a rural retreat center, where he hopes to ease the anxiety that has heightened while reading the testimonies. Humans must live to tell, but such telling is always incomplete because one can only bear witness to death if one does not, in fact, experience it. This logic of survival situates truth beyond epistemological and temporal closure. Pointing out how survivors only can testify to events that they did not fully experience and, as a result, might indeed recount erroneously, he states,.

The possibility of literary fiction haunts so-called truthful, responsible, serious, real testimony as its proper possibility. The testimony testifies to nothing less than the instant of an interruption of time and history, a second of interruption in which fiction and testimony find their common resource. It testifies, in other words, to an interruption that simultaneously founds and incompletes time, history, and the possibility of witnessing. This madness is the constitutive possibility of literary fiction, which legal trials and associated human rights politics nevertheless put to the impossible test of provability.

By the time we get to the scene in which the editor himself howls like a sick animal, however, most readers of Insensatez have given up on him as a reliable narrator and witness, instead considering him to be a paranoid drunk. Because Teresa and the editor do not situate memories of violence as indeed past, for example, their iterative screaming continually interrupts human rights politics, exposing the impossibility of epistemological or temporal closure.

In addition to recognizing testimonio as a genre structured by survival, and thus the impossibility of literal legibility, he understands screaming as an interruptive figure demanding more literary interpretations. In this instance, screaming stands in for language while also signifying beyond it. Because this truth exceeds epistemological frameworks for truth, however, the sergeant fails to witness it as such. Throughout Insensatez , the editor critiques military leaders, leftist leaders, and human rights activists alike for failing to witness violence in an interruptive and politically relevant way.

In this sense, he exhibits an unwavering belief in provable truth and linear history that his own work ends up undermining or, more specifically, that his own photos of screaming angels end up interrupting. Additionally, his angel-witnesses show seemingly non-literary modes of testimonio , such as photography, to be likewise iterative, overflowing with varied meanings.

On the contrary, he saw it as proof of the Guatemalan genocide that would prove the past in related legal trials, thereby enabling historical progress. Indeed, it would replace amnesia with mourning, and impunity with justice. I made it because ODHA, with its reporting about the [human rights] violations was going to break the silence] Palabra. Instead, they resignify such screaming as silently shocking, iterative, and interruptive.

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Translation of "jamás pararan" in English

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