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1

Nic nie widzieliście w Hiroszimie

100%
Szerszeń T.
Konteksty - Polska Sztuka Ludowa
|
2018
|
vol. 72
|
issue 1-2(320-321)
135-142
PL
„Nie widziałaś nic w Hiroszimie. Nic” / „Widziałam wszystko. Wszystko” – ten dialog między głównymi bohaterami filmu Alaina Resnais Hiroszima moja miłość i książki Marguerite Duras o tym samym tytule ujawnia doskonale paradoks, z którym mierzymy się, próbując przestawić to, co nieprzedstawialne. Wychodząc od filmu Resnais i analizując inne wizualne (zwłaszcza fotograficzne) próby przedstawienia/przepracowania tragedii Hiroszimy, chciałbym zastanowić się nad relacją między milczeniem i niewidzeniem, a także między niemożnością a przymusem przedstawienia. „Czy to znaczy, że nie ma tu nic do wyobrażenia, ponieważ nie ma tu nic – albo prawie nic – do zobaczenia? Z pewnością nie” – pisał Georges Didi-Huberman w Korze, eseju będącym próbą refleksji nad umiejętnością (nieumiejętnością) patrzenia w Auschwitz.
EN
“You saw nothing in Hiroshima. Nothing. / I saw everything. Everything” – this dialogue between the main protagonists of Alain Resnais’ film: Hiroshima Mon Amour and the book by Marguerite Duras perfectly discloses the paradox we tackle while attempting to present the unforeseeable. With the Resnais film as a point of departure the author deliberates about relations between inability and the compulsion to depict, the ways in which the cinema and photography face the tragedy of Hiroshima, as well as, predominantly, that, which images of destruction and, more generally speaking, ephemeral traces from the archive of destruction, “say” to us today, from an emotional and time distance. Does this mean that there is nothing to imagine because there is nothing – or almost nothing – to see? Certainly not – wrote Georges Didi-Huberman in Bark, an essay endeavouring to reflect on the ability (inability) to behold in Auschwitz. Are we capable today of taking yet another look at the titular piece of bark and the dust left behind by History?
2
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The Holocaust and Hiroshima. Moral otherness and moral failure in war

89%
Zimmermann R.
Studia Philosophiae Christianae
|
2017
|
vol. 53
|
issue 3
127-148
EN
The 20th century was an age of extremes. In this article I concentrate on two disasters, the Holocaust and Hiroshima, in order to develop a philosophical reading of moral extremes under circumstances of war. My aim is to differentiate between these two events by exposing a normative framework. The significance of the Holocaust points to the phaenomenon of a rupture of species, which stands for a moral transgression never thought of. In analytical terms, this confronts us with the clashing of two normative orders: Firstly, the universal moral respect of every human being; secondly, the radical particularism of Nazism. To denounce the moral otherness of the latter is to highlight the war aims of Nazism: imperial aggression to dominate Europe, and annihilation of the Jews as a world-historical mission. In view of both aims, war against Nazism was just. The moral disaster of Hiroshima, however, stands in marked contrast to this characterization. The political leaders of the US did not intend to annihilate the Japanese people; they thought they would end war by making use of a nuclear weapon. It is, therefore, a misleading metaphor to speak of a “nuclear holocaust”, or to allude to a genocidal action in this case. This does not mean at all that dropping the bomb was justified. Quite contrary to the US official stance, it is important to consider this event in moral terms by relying on precise historical circumstances and well-founded critical analysis. There is strong evidence that it was a moral failure to opt for the bomb. This comes close to the diagnosis of a war crime within a just war framework. Nevertheless, this diagnosis must be kept distinct from the type of crime involved in the Holocaust.
3
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Hidden Memory and Memorials The Monument in Memory of the Korean Victims of the Atomic Bomb and the Remembrance of Korean Victims

75%
Barbasiewicz O.
Polish Political Science Yearbook
|
2019
|
vol. 2 (48)
289-303
EN
During World War II, Americans dropped the atomic bomb on Hiroshima. Due to this atrocity, around 140,000 human beings lost their lives. Almost 20% of them were Koreans. It resulted in the sudden capitulation of Japan and caused the so called higaisha ishiki (awareness of being a victim) among Japanese society. Unfortunately, the question of Korean atomic blast victims has been forgotten and the Monument raised in Memory of the Korean Victims of the Atomic Bomb was placed in the peripheries of the Park. The aim of this paper is to analyze Hiroshima Memorial Park monuments, as locations that serve as political tools, with special emphasis on the issue of the Monument in Memory of Korean Victims of the A-bomb, which characterizes Japanese politics of remembrance towards Korea.
4
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Ciało w stanie rozpadu. Doświadczenie bomby atomowej w relacjach hibakusha

75%
Szarecki A.
Przegląd Humanistyczny
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2017
|
vol. 61(1 (456))
43-52
PL
The atomic bombings of Hiroshima and Nagasaki in 1945 are a symbolic source of all later views on a nuclear holocaust. The specificity of the Japanese narratives, however, lies in the fact that they take the first-person form, and thus they give a direct testimony of the individuals’ experience. In the article I refer to the personal accounts of the victims of the atomic bomb (the so-called hibakusha) to prove that corporeality is employed in them as the primary category of description, and functions as the existential ground on which both the horror of the explosion is constructed, and the collapse of the “world of life” of the community is experienced.
5

Słabe archiwa destrukcji. Notatki z podróży do H., N. i F.

75%
Szerszeń T.
Konteksty - Polska Sztuka Ludowa
|
2019
|
vol. 73
|
issue 3 (326)
134-137
PL
Jakie archiwum pozostanie po końcu? I jaka jest relacja między archiwum a katastrofą? Dziś, w dobie nadchodzącej klimatycznej katastrofy, pytanie to zyskuje na nowo swoją aktualność. By zrozumieć to, co prawdopodobnie czeka nas w przyszłości, należy, zapewne, z większą uwagą studiować inne katastrofy: te, które się już zdarzyły. Tekst jest próbą zmapowania pojęć i obrazów związanych z atomową apokalipsą i z takimi miejscami ludzkiej i nie-ludzkiej destrukcji, jak Hiroszima, Nagasaki, Fukuszima, ale również Auschwitz, Czarnobyl i… Pompeje.
EN
What sort of an archive will remain after the end? And what is the relation between archive and catastrophe? Today, in an era of an encroaching climate catastrophe, this question once again becomes topical. In order to understand what will possibly await us in the future we should study, probably while paying greater attention, other catastrophes – those, which had already taken place. This text attempts to chart concepts and images associated with the atomic apocalypse and such sites of human and non-human destruction as Hiroshima, Nagasaki, and Fukushima but also Auschwitz, Chernobyl and… Pompeii.
6
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Warsztaty z Apokalipsy. Zagrożenia atomową zagładą w reportażach Swietłany Aleksijewicz, Katarzyny Boni oraz Johna Herseya

63%
Augustyn K.
Przegląd Humanistyczny
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2017
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vol. 61(1 (456))
109-117
PL
The article analyses the reportage of John Hersey, Svetlana Alexievich and Katarzyna Boni devoted to the victims of the atomic bomb explosion in Hiroshima, as well as the nuclear reactor accidents in Chernobyl and Fukushima. Presenting the consequences of disasters, not only in material, but above all in human terms, the author makes an attempt to find out how societies, including the heroes of reportage, process the trauma of contamination through culture, and what is the role in this process of the fictionalized type of this genre of the non-fiction prose. To answer the question whether the contemporary reportage can serve as a culture-creating factor, the author analyses the linguistic and stylistic features, which carry cultural meanings, as well as the composition of reportage texts revealing the way the authors build the world presented of their authentic stories.
7
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Surviving Hiroshima: An Hermeneutical Phenomenology of Barefoot Gen by Keiji Nakazawa

63%
dela Cruz N. L.
Estetyka i Krytyka
|
2016
|
issue 4(43)
9-44
EN
In this paper, I present a philosophical analysis of the famous manga series, Barefoot Gen (Hadashi no Gen) by Keiji Nakazawa, which is the author’s quasi‑fictional memoir of his childhood as an atom bomb survivor in Hiroshima, Japan. Against the backdrop of larger issues of war and peace, Gen’s family struggles with his father’s ideological rebellion against the nation’s militaristic rule, leading to the family’s persecution. The story then chronicles the cataclysmic effects of the bomb, and the fates of Gen and other survivors as they live through the aftermath of the detonation and the hardships of the American occupation. My framework for critique follows Paul Ricoeur’s hermeneutical phenomenology, which applies the descriptive method of phenomenology to cultural texts.
8
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Wizyta apostolska papieża Franciszka w Japonii w kontekście działalności misyjnej Towarzystwa Jezusowego

51%
Pasternak M.
Nurt SVD
|
2021
|
issue 1
114-126
PL
Początki chrześcijaństwa w Japonii są związane ze św. Franciszkiem Ksawerym. Historia Kościoła katolickiego jest w tym kraju tragiczna i mało znana. Dnia 23 listopada 2019 roku przybył tam jako pielgrzym papież Franciszek. Pojawił się on w kraju, który zna i ceni – będąc jezuitą pragnął udać się do Japonii jako misjonarz. Odwiedził m.in. Tokio, Nagasaki, Hiroszimę. Papież Franciszek w swoich przemówieniach podejmował trudne i ważne tematy. Odbyły się liczne zgromadzenia modlitewne z wiernymi, a także spotkanie z cesarzem i premierem. Po zakończeniu pielgrzymki pojawiły się liczne opinie oraz komentarze w prasie japońskiej i zagranicznej. W Watykanie papież Franciszek podziękował za pielgrzymkę, a także za życzliwe i gościnne przyjęcie przez naród japoński, chrześcijan i katolików w Japonii.
EN
The origins of Christianity in Japan are associated with St. Francis Xavier. The history of the Catholic Church is very tragic and little known. On November 23, 2019 Pope Francis comes to Japan as a pilgrim. He came to a country he knows and appreciates because, being a Jesuit, he wanted to go to Japan as a missionary. The main places that Pope Francis will visit are Tokyo, Nagasaki and Hiroshima. The pilgrimage of John Paul II in 1981 was similar. Pope Francis took up difficult and important topics through gestures and speeches. There were numerous prayer gatherings with the faithful and a meeting with the emperor and the prime minister. After the pilgrimage ended numerous opinions and comments appeared in the Japanese and foreign press. In Vatican Pope Francis thanked for the pilgrimage for the kind and hospitable reception by the Japanese people, Christians and Catholics in Japan.
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