This network examines the role of culture in societies that are seeking to come to terms with traumatic pasts. In such societies culture is one medium through which individuals and groups present their experiences to a broad public as a form of testimony. We understand cultural forms of testimony to include autobiographical accounts, novels, diaries, letters, memoirs, films, theatre, works of art, and documentaries. The network explores how cultural testimony can enrich public debate about past and present injustice, but it also explores how it is instrumentalised for narrow political purposes. The network is innovative because it brings together researchers from the fields of history, political science and international relations, law, sociology, and those working on culture, literature, film and museums in a variety of national and transnational contexts. Researchers also work alongside practitioners who are core members of the network. These include a novelist, documentary theatre company, representatives from the National Holocaust Centre and the US Holocaust Memorial Museum, members of expert commissions, and teachers. We are primarily concerned with cultural testimony and the ways in which it is received and put to use. Of particular interest is the role that it can play in overcoming divisions in societies marked by war, genocide and authoritarian rule. The writing and recording of testimony in a range of forms play an increasingly significant role in civil society initiatives that seek to establish the norms for justice that are not restricted to legal procedures. This is seen most markedly in efforts to conserve and transmit memory of the Holocaust for and to future generations, for example the extensive use of eyewitness testimony at the United States Holocaust Memorial Museum. These approaches to remembering the victims of National Socialism and fascism are drawn upon in cultural responses to authoritarianism across the globe. The network members and their case studies come from diverse cultural contexts in the UK, Ireland, Germany, Romania, Albania, Hungary, Poland, Slovakia, Cuba, Mexico, Puerto Rico, Argentina, South Africa and Rwanda. The network thus provides opportunities for scholars with different understandings of testimony to collaborate and to produce new insights into how culture functions as testimony as societies attempt to come to terms with their past. As the production of testimony in cultural forms is a global phenomenon, international collaboration is a core part of the network. This is also reflected in the constitution of the network's steering group. The network establishes why victims, perpetrators and memory activists turn to first person forms of expression as they strive for justice and reconciliation. Used thoughtfully, the testimony of culturally complex sources can open up new directions for research that cut across generalisations about the past and simplistic divisions of the population into perpetrators and victims. Used in a fragmentary, unreflective or tendentious manner, this same testimony can be hijacked to support pre-existing political positions. In the 'age of the eyewitness' (Wieviorka, 2006) the network identifies the particular characteristics of culture as testimony, and it discusses how we can analyse and benefit from these sources. The network's three workshops on the range and function of testimony in cultural forms, methodological approaches to the use of cultural forms of testimony in understanding the past, and the politics of culture as testimony are followed by a high-profile international conference. The research is further disseminated via a network website and linked social media, two half-day schools' workshops, teaching materials, and publications including an interdisciplinary handbook on Culture and its Uses as Testimony.