“The story is fiction, but it is true.” YuanTsung Chen’s remark in her introduction to The Dragon’s Village is also a perfect description of Majgull Axelsson’s Jag heter inte Miriam.
Looking back at my year of reading at the age of 39, there was great deal of history, especially World War II. Using the strictest possible definition of history or historical fiction, the list is:
- Austerlitz
- Rien où poser sa tête
- The Safekeep
- The Encyclopedia of the Dead
- Njals saga
- Svälten: Hungeråren som formade Sverige
- 1913: Århundradets sommar
- Jag heter inte Miriam
- När Hitler stal den skära kaninen
- Philadelphia: Holy Experiment
- A Brief History of Seven Killings*
*Still only currently reading, so I might not finish before I turn 40, or even at all.
Some of it was intentional, some of it (for example, book club picks or recommendations from friends) was pure happenstance. A year of reflection.
Jag heter inte Miriam is a kind of bildungsroman, following the titular Miriam (née Malika) from her childhood in Germany through the Holocaust and finally to land in Sweden. The name change arises when Malika takes on the uniform and identity of a dead Jewish girl, Miriam Goldberg, during her transport from Auschwitz to Ravensbrück. Malika is Romani and has already experienced life at the bottom rung of the prisoners’ self-determined hierarchy. The Nazis might have the most animosity for the Jews, but most of Miriam’s day is spent among prisoners, not Nazis. There was more foresight in this decision than Miriam could have realized, as she ends up on one of the white buses out of the camps and into Sweden—whose immigration policy at the time denied entry to Romani people. As a result, Miriam spends more of her life passing as Jewish than being authentically Romani.
Her entire life story is presented across 450 pages, through the narrative framing device of celebrating her 85th birthday with her stepson and his family: wife, daughter, grandson. The gift of a silver bracelet, engraved with her name and of what looks to be Romani craftsmanship, prompts her to remark “Jag heter inte Miriam” (“My name is not Miriam”), which naturally sends the family into a small uproar. Is this dementia? Alzheimer’s? A strange joke?
Granddaughter Camilla is the one to ask Miriam about it directly, and about her experience in the camps, which sets up the framing device for the rest of the story. In between long episodes of Miriam’s past, we come back to the present day setting and her lakeside walk with her granddaughter, where Camilla tries to come to grips with this history lesson.
There’s obviously a lot in here, and Axelsson includes a long list of references and books for further reading at the end, as well as a lengthy thank-you to fact checkers, historians, and interviewees. (I recognized Hans Caldaras‘ name among them, whose biography continues to live rent-free in my head even though I read it six years ago.) However, even if many of the events of the book actually happened—including the “tattarkravallerna” in Jönköping in 1948 or the Roma uprising in Auschwitz in May 1944—the character of Miriam Goldberg is still just that: a fictional character. There’s advantages and disadvantages to this approach to presenting history, and I don’t think there will ever be a conclusive answer to the question “Historical fiction: good or bad?”. It’s just something to be aware of.
Jag heter inte Miriam was another one for my annual reading goals, one that I’ve owned for more than a year. It took a painfully long time to read, not only because it’s 450 pages but also because it’s a goddamn Holocaust novel. Still, I’m glad I read it. By all accounts it seems like Axelsson tried to be as respectful and thoughtful as possible, and like she genuinely wanted to tackle history through the lens of fiction rather than crank out some tragedy porn.
It doesn’t seem like the book is out in English, but the fantastic Asymptote has an excerpt available, an excellent translation by Kathy Saranpa.