In 1995, during the commemorative ceremony marking the fifty-third anniversary of the rafle du Vél’hiv’, the newly elected French president, Jacques Chirac, implicated the broadly understood French state in the deportation of some 76,000 Jews to the Nazi concentration and death camps. Prior to that, French authorities blamed the Jewish tragedy largely on the Germans and in any case abstained from singularizing it, instead preferring to subsume it within the broader phenomenon of la déportation. In contrast to subsequent postwar administrations, including that of his immediate predecessor, François Mitterrand, Chirac broke with the Gaullist myth of the French as uniquely heroic resisters. Then, with Lionel Jospin’s 1997 speech, the Left itself took distance from Mitterrand’s position. Finally, the leading politicians’ iconoclastic pronouncements were followed by other acknowledgements of institutional responsibility: in 1997 the Catholic church asked for forgiveness for its wartime silence, and a police officers’ union offered an apology for the actions of their predecessors (Clifford 206–07). The recent intensification of French and Francophone writers’ interest in the Jewish tragedy, which is the subject of the present special issue, can certainly be attributed to the encroaching absence of survivors, the influence of thriving Anglophone Holocaust fiction, or the growing threat of negationist tendencies as well as, more broadly, of racism and populism. However, the afore-described breakthrough in French memory politics must be regarded as an important factor in—if not as the trigger of—the recent surge of French-language Holocaust literature. Customarily connected with Jonathan Littell’s hugely successful albeit controversial novel, Les Bienveillantes (2006), this surge can be traced back to Patrick Modiano’s Dora Bruder published nine years earlier. It can hardly be a coinci-

中文翻译：

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简介：法语和法语国家文学中的大屠杀（1997-2017）

In 1995, during the commemorative ceremony marking the fifty-third anniversary of the rafle du Vél'hiv', the newly elected French president, Jacques Chirac, implicated the broadly understood French state in the deportation of some 76,000 Jews to the Nazi concentration and death营地。在此之前，法国当局将犹太人的悲剧主要归咎于德国人，无论如何都没有将其单一化，而是更愿意将其归入更广泛的驱逐现象中。与随后的战后政府，包括他的前任弗朗索瓦·密特朗的政府不同，希拉克打破了法国人作为独特的英勇抵抗者的戴高乐主义神话。然后，随着莱昂内尔·乔斯平 1997 年的演讲，左派本身与密特朗的立场保持距离。最后，主要政治家的反传统声明之后是其他对机构责任的承认：1997 年，天主教会要求原谅其战时的沉默，警察工会为其前任的行为道歉（Clifford 206-07）。最近法国和法语国家作家对犹太悲剧的兴趣日益浓厚，这是本期特刊的主题，这当然可以归因于幸存者越来越缺席、英语大屠杀小说蓬勃发展的影响，或者否定主义的日益严重的威胁。以及更广泛的种族主义和民粹主义倾向。然而，法国记忆政治的上述突破必须被视为最近法语大屠杀文学激增的重要因素——如果不是触发的话。习惯上与乔纳森·利特尔（Jonathan Littell）的巨大成功尽管有争议的小说 Les Bienveillantes（2006 年）有关，这种激增可以追溯到帕特里克·莫迪亚诺 (Patrick Modiano) 九年前出版的多拉·布鲁德 (Dora Bruder)。这几乎不可能是巧合