In this paper I argue that since the Shoah, witnessing to atrocity is generally bound to an idea of redemption. Testimony to atrocity and genocide is often linked to a vision in which victims' suffering is vindicated through an imagined restored or reconciled future. Such witnessing is almost always theodical as it attempts to render a meaning for the suffering that victims have undergone and thereby to ensure that their suffering happens "never again." In lieu of the overdetermined use of survivor testimony, I suggest an account of the witness as remnant in the aftermath of political atrocity. Drawing on and critiquing the work of Giorgio Agamben on this theme, this paper argues that the witness ought to exist as a remnant figure that cuts across identity and yet is still located within concrete historical and material struggles that can (indeed must!) be named, analysed, and resisted. Using Walter Benjamin's historical-materialist messianism as a corrective, this rehabilitated notion of remnant witnessing is one that remains unreconciled to any form of progress that would sacrifice the dead for the sake of futurity. Nevertheless, this account of the witness is not merely a negation; instead it seeks to rehabilitate a conception of political witnessing that remains ever attentive to the historical material reality in which the atrocity occurs. Drawing upon three examples of political witnessing deriving from three disparate sites of political upheaval--in Canada, South Africa, and in Palestine--through three discrete advocacy groups (family members of Missing and Murdered Indigenous Women and Girls, the Khulumani Support Group, and Jewish Voices for Peace), I seek to illustrate the promise of remnant witnessing which represents a non-identitarian "tradition of the oppressed," which I argue is the beginning of radical politics and solidarity.