On my way to work, I see a posy of flowers and candles arranged around a group of 'stumbling stones' (Stolpersteine) for Jewish Holocaust victims. The care and thought contained in the small act of memorialising such unfathomable violence moves me. Yet, I also feel disquiet at the possible mnemonic "fusing" of the October 7 attacks with the Holocaust. In a Guardian article, 'How Israel has made trauma a weapon of war', Naomi Klein asks what are the dangers (and motivations) of making such parallels? Klein's arguments have resonances beyond Gaza to other contexts where work is being done to remember the violence and victims of war. Sasha, I am thinking of your 'pilot' research into your family's Balkan ancestry, knowledge of wind and other more-than-meteorological weathers. I am thinking too about how half a decade ago I tried and mostly failed to write about the flawed efforts of Western NGOs to record and so mark the deaths and injuries of civilians in the wake of US-led aerial bombing campaign against the so-called 'Islamic State' in Iraq and Syria. The questions that recur, for me, are about how the memorialisation of "traumatic histories can be done in ways that encourage collective healing and a sense of solidarity across divides" (Klein 2024). And, how when this is not the case, throughout history the transmission of trauma has been used to stir revenge and justify punitive campaigns of violence. Conversely, too, how when public or collective acts of remembrance are forbidden, mourning becomes an act of resistance. Remembering or "zochrot" in Hebrew, writes Klein, "in its truest sense is about putting the shattered and severed pieces of the self together (re-member-ing) in the hopes of becoming whole" (Klein 2024).