The camp called broken-willed prisoners Muslims, men of unconditional fatalism.

Evidence

The Muslims are everywhere. At the center and at the margins of Europe and its literature, visible and invisible, they figure a disappearing nonact where passivity and subjection endure. Indeed, “Muslims,” this most visible and invisible of words, has been a manifest site, a site of manifestation, an “image,” as Primo Levi says, for absolute subjection, and a figure of recognition-and at bottom, if there were one, the only question I would have is this: How did this “recognition” become and remain possible since the earliest days? … Emil Fackenheim thought it wise to add to their unbearable name yet another name, another calling. The Muslims, he chillingly writes, “may be called the most truly original contribution of the Third Reich to civilization.” — Gil Anidjar, The Jew, the Arab, 688 (#expands, via linked claim)

Indeed, the Muslim can still and always turn or “convert.” The Muslim can turn ghost, Jew, but most importantly, the Muslim can turn back: “In Auschwitz one man knows all there is to know about another: when he was a Muslim, how much he stole” (Borowski, “Auschwitz, Our Home [A Letter],” in This way for the Gas, ro2, emphasis added). … This inscription of the past tense resonates with the “lch war ein Muselmann” registered by Ryn and Klodzinski and, most strikingly, by Agamben, though one should note that one survivor- Edward Sok61-strikingly writes in the present tense: “lch bin ein Muselmann,” Ryn and Klodzinski, “Ander Grenze,” 122. — Gil Anidjar, The Jew, the Arab, 1210 (#complicates, via linked claim)

Categorization

• XREF: connects to: The ‘Muslim’ prisoners were the camps’ anonymous mass robbed of both life and death.; The camp word ‘Muslim’ originated from prisoners’ praying posture resembling Arabs.; Concentration camp prisoners called ‘Muslims’ became a figure of absolute subjection — Gil Anidjar, The Jew, the Arab: A History of the…, 688 (+6 more)

Broader Connections

• Concentration camp prisoners called ‘Muslims’ became a figure of absolute subjection #expands (0.95) — Gil Anidjar, The Jew, the Arab, 688
• The camp label ‘Muslim’ was unstable, allowing reversal and return #complicates (0.88)
• The camp figure of the Muslim was a transient condition, not a fixed fate #complicates (0.85) — Gil Anidjar, The Jew, the Arab, 1210