This chapter analyzes the nationwide coordination and concealment of the government’s “anti-Haitian campaign.” What they called the anti-Haitian campaign was actually the beginning of a genocide that the perpetrators variously misrepresented in terms of deportation, imprisonment, forced labor, and flight. This chapter brings to light leading functionaries, including Emilio Zeller and Reynaldo Valdez who played key strategic roles as architects of the genocide. By exploring records of mass arrests, and the jailers’ own descriptions of conditions of imprisonment over the course of 1937, the chapter casts doubt on the exact fate of detainees. The anti-Haitian campaign also included racialized discourse around disease, vagrancy, and illegality. The chapter argues that not only was the 1937 Genocide planned, but that a critical appraisal of the actions that the officials were willing to write about offers one of the best windows into the killings that they deliberately concealed. It wrestles with the interpretive problem of official concealment and suggests that deportation was also a euphemistic cover for killing. This chapter interrogates the fact that military and migratory documents are completely absent for the northern border regions during the most violent months of 1937 and places the archival record into dialog with eyewitness accounts.

Chapter 6 deals with the legal and political forces determining the visibility of Israeli state violence against young Palestinians. First, it examines three ways in which Israel subjects Palestinians to its gaze or pressures them to internalize it: putting up threatening posters with photographs of Palestinian youth or their parents; taking pictures of unsuspected Palestinian youth; and soldiers filming their abuse of young Palestinians. Second, this chapter lays bare a range of Israeli practices and discursive techniques operating to conceal, downplay, and legitimize violence against young Palestinians: the prevention of such violence from being witnessed in real time; the destruction of incriminating evidence; restrictions on publishing unflattering information; the failure to record interrogations; torture methods that leave no physical marks; legally sanctioned secrecy; the impunity of alleged perpetrators; and their depiction as merely a few rotten apples. Finally, the chapter offers a rethinking of evidence. Israel and its human rights critics tend to privilege video footage and state agents’ testimonies, thereby validating both Israel’s dismissal of uncorroborated Palestinian allegations and its “rotten apples” narrative. It is argued that alternative types of evidence foreground the representation at work and can thus highlight the invisibility shrouding both state violence and young witnesses.

Clement’s motif of concealment has often led scholars to describe him as an ‘esoteric author,’ who chose the miscellany genre in order to hide some things from some people, in imitation of scriptural concealment by aenigma. This chapter begins to respond by arguing that Clement’s esoteric tropes draw attention to the theme of hiddenness, which is a widespread imagistic discourse in his work. Five major modes of hiddenness are discerned in Clement’s theology: theological, anthropological, exegetical, social and cosmic; in practice, all of these are grounded in the hiddenness of God. God is transcendent, but is revealed in hidden ways in persons, texts, and in the world, for those who seclude themselves from the social gaze and direct their contemplation to God through Christ. Clement invites all people to participate in the divine economy of revelation with the selective discernment that is made possible by a gnostic relationship to the hidden God. Miscellanism emerges as the necessary and normative mode of gnostic life.