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In the case of the Holocaust, this commodification has been accompanied by its increasing "metaphorisation" to allude to other collective traumatic episodes of abuse and extermination suffered by different minority groups over the course of the twentieth century and the beginning of the twenty-first century.


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Indeed, I would concur with Efraim Sicher when he argues that this boom in the Holocaust novel "cannot be divorced from apocalyptic visions of millennial mass death, the cult of violence, and the appropriation of the Holocaust as a metaphor for universal suffering by emerging minority groups" , xvii. Stef Craps and Michael Rothberg confirm this view when they argue that "the Holocaust has escaped its spatial and temporal particularism to emerge as a common moral touchstone in the wake of the Cold War, and can thus provide the basis for an emergent universal human-rights regime" , This tendency to connect the Holocaust to other traumatic collective events, making it part of our societies' collective consciousness, contradicts the theories about its uniqueness and unrepresentability.

As explained by Lawrence L.

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Langer , xv , these ideas were the result of humankind's incapacity to face the horror of the Nazi genocide; the special ethical limitations imposed on the representation of the Holocaust LaCapra , ii ; and the dangers of trivialisation that threaten any artistic depiction of this event Hartman [] , Due to its extreme nature, Michael Rothberg explains that the Holocaust has "come to be understood in the popular imagination, especially in Europe, Israel, and North America, as [a] unique, sui generis event" , 8.

In Dominick LaCapra's view, the uniqueness of the Holocaust draws on the fact that it transgressed a certain limit and thus became a liminal experience i, These contemporary scholars have pointed to the dangers of this line of thought as it could easily serve identity politics and even promote competition for the "first place in victimhood" This article will show my agreement with these critics on the idea that placing the Holocaust at the centre of trauma and memory discourse has contributed to drawing attention away from other collective traumatic events.

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Moreover, the ideas mentioned above have become very relevant to postcolonial discourse. There has been a recent broadening in the field, from the national to the transnational level, meaning that traumatic colonial histories have to be "considered in relation to traumatic metropolitan or First World histories for trauma studies to have any hope of redeeming its promise of ethical effectiveness" Craps , An unknown error has occurred.

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