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はてなキーワード: Nowとは
結構前に使った時は意味不明な文章になっている事が多くてあまり使えるものじゃ無かったが
今使ってみると逃げろを走れと訳すなどややニュアンスが違う部分もあるけど全体としては日本語としてそれほど不自然ではなく
ニュースの自動翻訳などではその内容が割りと分かるくらいのレベルにまでなってて驚いた
バベルの塔の完成は近いのかも知れない
Automatic translation function installed on Youtube
When I used it quite a while ago, the sentences were often incomprehensible, so it wasn't very useful.
When I try to use it now, there are some parts where the nuances are slightly different, such as when I translate "run away" as "run," but overall it's not that unnatural as a Japanese word.
I was surprised that the automatic translation of news has reached a level where I can easily understand the content.
かなり前に使ったときは文章が意味不明なことが多くてあまり役に立ちませんでした。
今使ってみると、「runaway」を「逃げる」と訳すなど、若干ニュアンスが異なる部分もありますが、全体的には日本語としてはそれほど不自然ではありません。
ニュースの自動翻訳が内容を容易に理解できるレベルに達していることに驚きました。
バベルの塔も完成に近づいているのかもしれない。
時は金なりという意味か？
public class Person {
BasicInfo info;
float stock;
float Value;
public string Name(bool isSpy){
return isSpy ? info.Name : info.Name.ToSecondName();
}
public string Sex(bool isNormal){
return isNormal == info.isMan ? "Man" : "Woman";
}
public float Earn(bool isExtra = false){
float sexPad = info.isMan ? 1f : 0.5f;
float racePad = info.isWhite ? 1f : 0.5f;
var delta = DateTime.Now - info.Birth;
int age = (int)(delta.TotalDays / 365);
float result = Value * sexPad * racePad * age;
if(isExtra){
Value += result;
}
return result;
}
enum Race{
White, Black, Yellow
};
class BasicInfo{
public string Name;
public int NationalId;
public bool isWhite;
public bool isMan;
public DateTime Birth;
public BasicInfo(string Name, int NationalId, Race race, bool isMan){
this.Name = Name;
this.NationalId = NationalId;
this.isWhite = race == Race.White;
this.isMan = isMan;
Birth = DateTime.Now;
}
}
フラナリーやマーカス、スコットらに倣えば、最近まですべての階級社会における中心的な政治闘争は、誰が土地を耕し、誰が食料を手に入れるかをめぐるものだった。グレーバーとウェングローの見方は異なる。彼らにとって中心的な問題は権力であり、中心的な敵は国家である。そのため、彼らはいくつかの点で階級を無視している。これは彼らがアナーキストだからではない。ほとんどのアナーキストは、常に階級と権力を同時に重視することができる。
しかし、『万物の黎明』における省略は重要である。グレーバーとウェングローは、合意的で参加型の集会を支持する議論を推し進めようと躍起になっているように見えるが、そのために私たちに一連の謎を残している。4つの簡単な例を挙げれば、その問題がよくわかるだろう。
著者たちは、都市における国家に先行することが多い、村落における階級格差の拡大には関心がなく、その文献を否定している。また、小王国、領主、爵位にも興味がない。中央集権的な大国家が存在しなければそれでいいのだ。私たちは、複雑な採集民に関する彼らの説明の中に、このような紆余曲折をいくつか見てきた。このようなことは、他の多くの例にも現れている。
インダス川沿いの古代都市モヘンジョ＝ダロでは、約4万人が階級的不平等も国家もなく暮らしていた。
そして彼らは、ヒンドゥトヴァ派の歴史家たちと同様に、モヘンジョ＝ダロは実際に南アジアのカーストに沿って組織されていたと示唆する。しかし、グレーバーとウェングローは、これは平等主義的なカーストであったと言う。最初は驚かされるが、彼らが言いたいのは、王のいないカーストの不平等は容認できるということである[11]。
彼らは一貫して伝統的な王権の力を最小限に抑えている。ミシシッピ川流域のナチェズ王国がその好例である。グレーバーとウェングローは、太陽王の権力と凶悪な残虐性は彼の村の外には及ばなかったと言う。しかし実際には、ナチェズは白人のプランターに奉仕する奴隷貿易における主要な地域勢力であった[12]。
グレーバーとウェングローは、残酷な人身御供の祭りが世界中の初期の州で見られるという重要な事実を正しく強調している。数十人から数百人が生け贄にされ、その多くは戦争捕虜や若い女性、貧しい人々であった。
彼らは当然憤慨している。しかし、これらの生け贄の目的は、敵である他国の人々を恐怖に陥れることであったとも感じている。それとは対照的に、私たちは、流血の主な目的は、流血の実際の聴衆である、残酷な地方国家の臣民を恐怖に陥れることだったと考えている。
実際、このような残酷さが、それぞれの国家の初期の歴史に特徴的なのはそのためだろう。国家の正当性がまだ弱く、恐怖が最も必要とされていた時代である。国家権力が強化されるにつれて、戦乱や敵対は続くものの、壮大な犠牲が消えていくのもそのためだろう。
集会そのものも重要な最後の例である。グレーバーとウェングローは、古代メソポタミアの王国や国家における都市集会の力を極めて正しく指摘している。彼らは、これは王がすべての権力を持っていたわけではないという証拠だと言う。これは正しい。これらの王国で階級闘争が止まっていたと考えるのは、よほどナイーブでなければならないだろう。
しかし、グレイバーとウェングローは飛躍する。彼らは、これらの都市議会は、参加型民主主義を掲げる「占拠せよ！」やその他の社会正義運動の集会に似ていると指摘する。
古代メソポタミアでは、参加型民主主義のいかなる形態についても、これといった証拠はない。しかし、他の階級社会における都市全体や全国的な議会については、膨大な証拠がある。そのどれもが、富裕層や有力な一族によって支配されていた。古代スパルタでは地主が支配していた。ローマの元老院も同様だった。ジョン王や男爵家もそうだった。そしてごく最近まで、ヨーロッパのすべての議会の有権者は富裕層に限られていた。
この近視眼は重要である。他の多くの人々と同様、私たちは王国や国家を、不平等な社会における支配階級がルールを強化し、強制するために集まる方法として理解している。『万物の黎明』では、そのプロセスは目に見えない。
グレーバーとウェングローは怒っている。この怒りには、私たちのようにグローバルな不平等に絶望し、グローバル・エリートの政治を憎み、気候の混乱を恐れる読者を喜ばせるエネルギーがある。
多くの点で、彼らの本は新鮮な風を吹き込んでくれる。そして私たちは、既存のすべての国家に対する敵意を共有している。しかし、今後、気候変動を食い止めるためには、階級と環境の中心的重要性を含む人間の条件に関する理解が必要である。
[1] Fredrich Engels, 1884, The Origin of the Family, Private Property and the State. The book was revived as a key text by socialist and Marxist feminists in debates about women’s liberation. Pace the 19th century social Darwinism which clearly took a lead from the Old Testament, it is now quite clear that both pastoralism and slash and burn agriculture appeared after, and not before, the advent of settled agriculture.
[2] Franz Boas, The Mind of Primitive Man, 1911; Claudia Ruth Pierpoint, ‘The Measure of America’, 2004; Ned Blackhawk and Isaiah Lorado Wilner, Indigenous Visions: Rediscovering the World of Franz Boas, 2018; Rosemary Lévy, Franz Boas: The Emergence of the Anthropologist, 2019.
[3] Very good examples of this work include Sara Hdry, Mothers and Others: The Evolutionary Origins of Mutual Understanding, 2005; Elizabeth Marshall Thomas, The Old Way, 2001; two articles by Steven Kuhn and Mary Stiner: ‘What’s a Mother To Do’, 2006 and ‘How Hearth and Home Made us Human’, 2019; Loretta Cormier and Sharon Jones, The Domesticated Penis: How Womanhood has Shaped Manhood, 2015; a key paper by Joanna Overing, ‘Men Control Women? The “Catch-22” in the Analysis of Gender’, 1987; two books by Christopher Boehm: Hierarchy in the Forest and the Evolution of Egalitarian Behavior, 1999, and Moral Origins, 2012; every book by the primatologist Frans de Waal; the two chapters by Brian Ferguson in Douglas Fry, ed., War, Peace and Human Nature, 2013; Richard Wrangham, Catching Fire: How Cooking Made Us Human, 2010; and two books by the trans biologist Joan Roughgarden: Evolution’s Rainbow: Diversity, Gender and Sexuality in Nature and People, 2004, and The Genial Gene: Deconstructing Darwinian Selfishness, 2009.
[4] Our favourites among the ethnographies of our near contemporary hunter-gatherers are Marjorie Shostack, Nisa: The Life and Words of a !Kung Woman, 1981; Jean Briggs, Inuit Morality Play: The Emotional Education of a Three-Year-Old, 1998; Phyllis Kaberry, Aboriginal Women: Sacred and Profane, 1938, Karen Endicott and Kirk Endicott: The Headman was a Woman: The Gender Egalitarian Batek of Malaysia, 2008; Richard Lee, The !Kung San: Men, Women and Work in a Foraging Society, 1978; and Colin Turnbull, Wayward Servants: The Two Worlds of the African Pygmies, 1978.
[5] Kent Flannery and Joyce Marcus, The Creation of Inequality: How Our Prehistorical Ancestors Set the Stage for Monarchy, Slavery and Empire, 2012; and James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland South-East Asia, 2009; Scott, Against the Grain: A Deep History of the Earliest States, 2017. Martin Jones, Feast: Why Humans Share Food, 2007, is also very useful.
[6] Edmund Leach had made a similar argument in 1954 in Political Systems of Highland Burma, and radically changed anthropology. For a brilliant ethnography of one group of anti-class hill rebels at the end of the twentieth century, see Shanshan Du, Chopsticks Only Work in Pairs: Gender Unity and Gender Equality Among the Lahu of Southeastern China, 2003. For Scott’s recent extension of his argument to ancient Mesopotamia, see Against the Grain.
[7] This is all succinctly described in Brian Hayden, ‘Transegalitarian Societies on the American Northwest Plateau: Social Dynamics and Cultural/Technological Changes,’ in Orlando Cerasuolo, ed., The Archaeology of Inequality, 2021.
[8] Start with Philip Drucker and Robert Heizer, 1967, To Make My Name Good: A Reexamination of the Southern Kwakiutl Potlatch; and Eric Wolf, Envisioning Power: Ideologies of Dominance and Crisis, 1999, 69-132.
[9] Jeanne Arnold, ‘Credit where Credit is Due: The History of the Chumash Oceangoing Plank Canoe’, 2007; and Lynn Gamble, The Chumash World at European Contact: Power, Trade and Fighting among Complex Hunter-Gatherers, 2011.
[10] On the Calusa, see The Dawn, 150-2; Fernando Santos-Cranero, 2010, Vital Enemies: Slavery, Predation and the Amerindian Political Economy of Life, 2010; and John Hann, Missions to the Calusa, 1991.
[11] Rita Wright, The Ancient Indus: Urbanism, Economy and Society, 2010; and Andrew Robinson, The Indus: Lost Civilizations, 2015.
[12] Robbie Ethridge and Sheri M. Shuck-Hall, Mapping the Mississippian Shatter Zone, 2009; and George Edward Milne, Natchez Country: Indians, Colonists and the Landscape of Race in French Louisiana, 2015.
横じゃが、こんな感じでいいんかね？ChatGPTじゃなくてBing先生だが同じ事やろ
わいの問：
今週の水曜日の日付を出力するJavaコードを教えてください。
import java.time.LocalDate; import java.time.DayOfWeek; import java.time.format.DateTimeFormatter; public class Main { public static void main(String[] args) { // 現在の日付を取得 LocalDate today = LocalDate.now(); // 今週の水曜日の日付を取得 LocalDate wednesday = today.with(DayOfWeek.WEDNESDAY); // 日付をフォーマットして出力 DateTimeFormatter formatter = DateTimeFormatter.ofPattern("yyyy年MM月dd日"); System.out.println(wednesday.format(formatter)); } }
（動かしてはないけど、まあパッと見でおかしい所は無さそうやし、動くやろ。。。）
もうこのやりとりの時点でダメやん？
ダメじゃねえよ。要件を正確に記述できないならコードなんて書けるわけない。
空気読んでいい感じに読み取ってよというのを求めてるなら、仕様書すら書けないダメプログラマーってことだろ。
コンピューターの中では数字で日付は管理されててそれはJavaでは日付のオブジェクトとして表されるんだけど、「今週＝現在の週の水曜日」を表すオブジェクトが欲しい
やったぞ
java.time パッケージの LocalDate クラスや TemporalAdjusters クラスを使用して、「今週の水曜日」の日付オブジェクトを取得できます。
以下のコードは、現在の日付に基づいて今週の水曜日の LocalDate オブジェクトを返す Java の関数です。
import java.time.temporal.TemporalAdjusters;
public static void main(String[] args) {
System.out.println(getThisWeeksWednesday());
}
public static LocalDate getThisWeeksWednesday() {
LocalDate today = LocalDate.now();
return today.with(TemporalAdjusters.nextOrSame(DayOfWeek.WEDNESDAY));
}
}
この関数は現在の日付を取得し、それを TemporalAdjusters.nextOrSame(DayOfWeek.WEDNESDAY) メソッドに渡して、今週の水曜日の日付を取得します。今日が水曜日である場合、それが返されます。それ以外の場合は、次の水曜日の日付が返されます。
今日が週内のどの日であったとしても（木曜日や金曜日であったとしても）その週の水曜日を表すオブジェクトを返す関数を示してください。
それには、今週の最初の日を求め、そこから水曜日までの日数を加算するアプローチを使用します。以下のコードでは、週の最初の日を月曜日と仮定しています：
import java.time.temporal.TemporalAdjusters;
public static void main(String[] args) {
System.out.println(getThisWeeksWednesday());
}
public static LocalDate getThisWeeksWednesday() {
LocalDate today = LocalDate.now();
LocalDate monday = today.with(TemporalAdjusters.previousOrSame(DayOfWeek.MONDAY));
return monday.plusDays(2);
}
}
このコードは、まず今日の日付を取得し、それから TemporalAdjusters.previousOrSame(DayOfWeek.MONDAY) メソッドを使用して今週の月曜日の日付を取得します。そして、月曜日から2日後の日付（水曜日）を取得するために plusDays(2) メソッドを使用します。
https://anond.hatelabo.jp/20230808132541
ススキノの首切り事件、女性の方が最初レイプされておまけに動画まで撮られてたって報道がでている。
In the Susukino decapitation case, it is reported that the woman was raped first and was even videotaped.
自分には同棲している彼女がいるんだけれど、その報道見た時に、彼女がボロボロ泣き出した。
I have a live-in girlfriend, and when she saw the news report, she burst into tears.
どうしたのって聞いても泣くばかりだったんだけれど、少しずつ話してくれて、「自分も殺したかった自分も殺したかった」って言うんだよ。
When I asked her what was wrong, she just cried, but little by little she started talking to me and said, "I wanted to kill him and I wanted to kill myself."
彼女も俺と付き合う前、性暴行の被害者になってしまっていたことを話してくれた。
She also told me that she had been a victim of sexual assault before she started dating me.
もちろん警察に行ったけれど、何回も警察官相手に再現させられてそれでも犯人は捕まえられず、おまけに逮捕したとしても、起訴するまでの被害者の負担の大きさや刑事罰の軽さ（たった数年）伝えられてただただ絶望だけして帰ってきたって。
Of course, she went to the police, but after being made to reenact the crime several times by the police officers, she was still unable to catch the perpetrator, and even if she was arrested, she came home only in despair after being told of the burden on the victim to prosecute and the light criminal penalty (only a few years).
ずっと負けてたまるかと、仕事も辞めず俺とも出会って付き合ってみたけれど、ずっと辛いままで絶望は消えなくて、でも俺にも事件のことは言えなかった。
She thought she couldn't keep losing, so she didn't quit her job and tried to meet and date me, but it remained painful and the despair didn't go away, but she couldn't tell me about the incident either.
それはやっぱり言ってもどうしようもないし、言うことで自分が救われるとも思えなかったからそうだし、俺に汚れてると思われて嫌われるのもずっと怖かったらしい。
To her, there was nothing she could do about it, and she didn't think that she would be saved by saying it, and it seemed that she was always afraid of being hated by me because she thought I was dirty.
でもレイプした相手を家族総出で殺したススキノの事件見て、自分もずっと相手を殺したかったって気持ちに気が付いたら、色々耐えきれなくて言葉に出してしまったらしい。
But when she saw the Susukino decapitation case which the whole family killed the rapist, she realized that she wanted to kill him all along, too, and it seems she couldn't stand it any more and ended up speaking out.
もちろんそれを行動に移すことはできないけれど、殺したかったって言葉に出来たことに、ありがとうって言うんだよ…。
Of course she can't put it into action, but she says thank you for being able to say she wanted to kill him.
俺は、この事件の猟奇的な部分だけ見て、怖いなー、位にしか思ってなかったが、レイプ含め性犯罪って被害者を心の底から狂わせてしまうのかもしれないって彼女のおかげで気が付くことができた。
When I saw only the bizarre part of this incident, I thought nothing more than "scary", she made me realize that sexual crimes including rape might drive the victim insane to the core.
いや、正直に言うと、性犯罪が被害者に対してもたらす凶悪さを知らなかった自分自身に、今実はめちゃくちゃ嫌悪感を感じてる。
No, to be honest, I actually hate myself for not knowing the atrocities that sex crimes bring to their victims.
だってさ、普通の男が目にするエロコンテンツに、性犯罪ものって普通に多いし。自分だって痴漢ものや盗撮で抜いたこともある。罪悪感なんてほとんど感じたこともなかった。
Because, you know, there are many sexual crimes in the erotic contents that ordinary men see.
I have masturbated to molestation and voyeurism myself.
I have never felt guilty about it.
自分は普通の男だと思ってたけれど、エロと暴力？加害欲？支配欲？がごちゃ混ぜになって、もしかしたら取り返しのつかないとこまで来てるんじゃないかって怖くなった。
I thought I was a normal guy, but Eroticism and Violence? Aggression? A desire to dominate? I was afraid that I might have reached a point where I could not take it back.
人の一生ぶち壊すような行為で抜いてたなんて、自分の過去のオナニーネタ思い出すと吐き気がするようになったし、頭が割れそうに痛くなる。
I began to feel nauseous and my head hurt like it was going to crack when I remembered my past masturbatory material, that I was masturbating in an act that would ruin a person's life.
彼女は、まだたまに夜になると子供みたいにワーワー泣いてる。殺したかったって言葉を言うと安心するみたいで、そのあと寝てる。たまに、死にたかったって呟くこともある。
She still cries like a child sometimes at night.
She seems to be relieved when I say the words "I wanted to kill him," and then she goes to sleep.
Sometimes she mumbles that she wanted to die.
俺は、まだ自分のことも彼女のこともどうすることもできていない。
I still haven't figured out what to do about myself or about her.
これからもずっと一緒にいたいけれど、自分が自分に抱く自己嫌悪の向き合い方はまだどうしたらいいかわからない。
I want to be with her for the rest of my life, but I still don't know how to deal with the self-loathing I have for myself.
でも自分のことをいくら憎んだって、自分は性犯罪を行う側の性別にいるんだってことは変わらない、けど性犯罪にあう女性を減らしていきたいという気持ちはある。
No matter how much I hate myself, the fact that I belong to the gender that perpetrates sexual crimes remains unchanged. However, I do have a desire to reduce the number of women who become victims of sexual crimes.
彼女にどうしてかわからないけれど、ごめんって謝りながら、俺に出来ることは無いか聞いたら
I don't know why, but I apologized and asked her if there was anything I could do.
「今まで一人で性犯罪防止の活動に賛同してたけれど、もしよければ一緒に読んで、出来ることを一緒にしたい」って。
She said, "I've always supported activities for preventing sexual crimes on my own, but if you're willing, I'd like us to read together and do what we can together."
Change.orgってサイトで不同意性交罪の法律作ることへの署名をするとか、今まで一人でしていたらしい。（俺はこの法律自体のことも知らなかった）
She seems to have been signing petitions on Change.org to create laws against non-consensual intercourse, something she had been doing on her own until now. (I wasn't even aware of this law itself.)
I told her that I would also start signing petitions together from now on.
あと、ポルノサイトからクレジット会社や銀行が撤退するよう働きかける海外の動きが、日本に来るようにっていうのが願いらしい。
Also, she seems to have a wish that the overseas movement to encourage credit card companies and banks to withdraw from pornography sites would come to Japan.
VISAがpornhubから手を引いたんだよって教えてくれた。
She informed me that VISA has pulled out from Pornhub.
彼女が過去に撮られたかもしれない動画がネットに載っているんじゃないかって考えるたびに、撮る暴力、売る暴力、売る場所を作る暴力、買って楽しむ暴力、全部が怖くて憎くてたまらなくなった。
Every time I think that there might be videos of her from the past out there on the internet, the violence of filming, the violence of selling, the violence of creating platforms for selling, the violence of buying and enjoying – it all becomes so frightening, loathsome, and unbearable.
でもそういう場所で抜いてた自分もいる訳で。あーまた吐きそう。でも吐くだけで済む自分はなんて楽なんだろうな。180cmある男なんて、痴漢もされなきゃレイプもされない妊娠も絶対しないし。
But I've also been someone who masturbated on those kinds of sites.
But how easy it must be for someone like me who can just throw up and be done with it.
Being a 180cm tall man, I'll never experience groping, rape, or even pregnancy.
とりあえず、pcolle gcolle palpis とか盗撮動画売買サイトの決済会社(楽天銀行とか大手も普通にいるのな）には、暴力で金を稼ぐの辞めてくれって問い合わせしてみるつもり。
For now, I plan to contact payment companies of voyeurism video trading sites like pcolle, gcolle, and palpis (there are even major ones like Rakuten Bank involved) and urge them to stop facilitating violent profit-making.
It's probably pointless to talk to the website operators anyway.
なんも変わらないかもしれないが、なんもしなくてもなんの被害にも合わない加害側の性がするべき贖罪の欠片のつもりでいる。
Even if nothing changes, I intend to hold onto the fragment of atonement that comes with feeling the responsibility of the gender that doesn't experience any harm or victimization without doing anything.
俺はまだ、加害と暴力と支配とエロの境目の切り離し方がわからない。ただ日本のエロコンテンツは、あまりにもそれがぐちゃぐちゃになってることで成り立ってるのは実感としてわかる。
I still don't understand how to separate the boundaries between perpetration, violence, dominance, and eroticism.
However, I do realize on a visceral level that much of Japan's erotic content thrives on this confusing mixture.
二次元とリアルは切り離して考えろよっていう意見もあるだろうけれど、でも認知が歪まない保証なんてないし、それに二次元なら動物を虐待して楽しんでいいのかって言ったらそれには大多数の人間は嫌悪感抱くよな。それが女性が対象になると途端にOKになるのは歪んでるよな。まあそれで抜いてた俺も最低なのは今も変わらない。
While there might be opinions urging to separate the realm of 2D from reality, there's no assurance that cognition won't become distorted. Moreover, if it were about the 2D world, if someone were to enjoy animal abuse, the majority of people would feel a sense of repulsion.
It's twisted that when it involves women, it suddenly becomes acceptable.
Well, even considering that, I still haven't changed my belief that I was despicable for masturbating on such behavior.
死にたくなるほど殺したくなるほど、被害者を追い詰める性犯罪は、やっぱりエロネタとして扱っちゃいけないんだよ。
Sexual crimes that make women want to die and make woman want to kill, those that corner the victims, should never be treated as mere erotic material.
でも大切な人がその被害にあうまで、そう思えなかった俺自身、最低だな。でも出来ることをやりたいと思う。
But I couldn't think that way until someone dear to me became a victim. I'm ashamed of myself.
But I want to do what I can.
Translated by Goolgle translation and DeepL translation and ChatGPT.
In a discussion about the case, someone raised an objection to "someone who was not a party to the incident, who was not from Nagasaki, and who was not from Hiroshima, complaining about it. Seeing that opinion made me aware of my position, so I will say what I must say.
I was born in Nagasaki and am a third-generation A-bomb survivor.
I say this because I grew up hearing the stories of the A-bomb damage directly from those who suffered from the atomic bombings.
I feel that it is unacceptable for someone like me to speak about the A-bomb damage.
However, there are few A-bomb survivors left, so I will speak up.
In Nagasaki, children grow up hearing stories about the atomic bombing. We were made to sit in the gymnasium of an elementary school in the middle of summer, where there was not even an air conditioner or a fan, and for nearly an hour we were made to listen to stories about the atomic bombing. It was hard for me anyway.
I think it was even more painful for the elderly people who told the stories. But I don't think an elementary school kid could have imagined that. I, too, have forgotten most of the stories I was told. I can only remember one or two at most.
Another thing is that at this time of year, pictures of the victims of the atomic bombing are pasted up in the hallways.
In other parts of the country, these are grotesque images that would cause a fuss from the parents who are always nagging about them.
Recently, even the A-bomb museum has become more gentle in its exhibits, and most of the radical and horrifying exhibits that would have traumatized visitors have been removed.
I don't know how elementary schools now teach about the A-bomb damage. But when I was in elementary school, there were photos on display.
There was one photo that I just couldn't face as an elementary school student. It was a picture of Taniguchi Sumiteru(谷口稜曄). If you search for it, you can find it. It is a shocking picture, but I would still like you to see it.
I couldn't pass through the hallway where the photo was displayed, so I always took the long way around to another floor to avoid seeing the photo.
My grandfather was under the bomb and went to the burnt ruins of the bomb to look for his sister. I can understand now that he couldn't turn away or go another way.
There would have been a mountain of people still alive and moaning in the ruins of the burnt ruins. There would have been many more who would have died out in agony.
My grandfather walked for miles and miles, towing a rear wheelchair, through the narrow streets of rubble-strewn Nagasaki in search of his sister.
My grandfather was not a child then. But of course there were elementary school children who did the same thing he did. I am not speculating that there were. There were. I heard the story from him, and I still remember it.
A young brother and sister found their father's corpse in the ruins of the fire and burned it themselves. They didn't have enough wood to burn him alive, and when they saw his brain spilling out, they ran away, and that was the last time they ever saw him again.
I can never forget that story I heard when I was a kid, and even now it's painful and painful, my hands are shaking and I'm crying.
I keep wondering how that old man who ran away from his father's brain was able to expose to the public the unimaginably horrible trauma, the scar that will never heal, even after all these years.
Now I think I understand a little.
Why I can't help but talk about my grandfather and the old man now, even as I remember my own trauma.
Because this level of suffering is nothing compared to their words being forgotten.
It's nothing compared to the tremendous suffering that once existed that will be forgotten, like my hands shaking, my heart palpitating, my nose running with vertigo, and so on.
My grandfather, who went through an unimaginable hell, lived to see his grandchildren born, and met his sister's death in the ruins of the fire.
In other words, my grandfather was one of the happiest people in the ruins of the fire.
My grandfather and that old man were, after all, just people wading in the depths of hell.
I think that the suffering that even people who had experienced unimaginable pain could not imagine was lying like pebbles on the ground in Nagasaki 78 years ago, and no one paid any attention to it.
Their suffering, which I can't even imagine, is nothing compared to the countless, unimaginable suffering they witnessed, which they pretend never happened.
Memories fade inexorably with each passing human mouth. The memories that those people could never allow to be forgotten are almost forgotten.
The tremendous suffering of 78 years ago is mostly gone, never to be recounted.
Those who suffered the most from the atomic bombing died rotting in the ruins of the fire without being able to tell anyone about it.
Many of those who saw it with their own eyes kept their mouths shut and took it with them to their graves. Most of those who spoke a few words are still in their graves.
Compared to the words of the old men, my own words are so light. I would rather keep my mouth shut than speak in such light words.
But still, someone has to take over. I realize that even my words, which are so light, are only the top of the voices that are left in this world to carry on the story of the atomic bombing.
I know how it feels to think that I am the only one. Still, I hope that you will not shut your mouth. I know that I have closed my mouth because I thought I shouldn't talk about it, and that is the result.
Sometimes I almost choose to stop imagining the unimaginable suffering and live my life consuming other people's suffering for fun.
I am writing this while I still have some imagination of the suffering of the old people whose voices, faces, and even words I can no longer recall.
すまん。勝手に翻訳した。拡散はどうするかな。redditとかに投稿するのがいいのか?
----
I have seen some posts asking if they should talk about "the case" even though they were not involved in it and were not born in Nagasaki or Hiroshima, and I am a bit aware of it, so I have to say what I have to say. I say this because I was born in Nagasaki, am a third generation atomic bomb survivor, and grew up hearing the stories of those who experienced the atomic bombing firsthand. I know it's a little bit too much for me, but I'm going to say this because there are very few survivors left.
In Nagasaki, children grow up hearing stories about the atomic bombing. They were stuffed into sushi for nearly an hour in the gymnasium of an elementary school in the middle of summer, with no air conditioner or fan, and told stories about the atomic bombing. That was a hard time for me. I think it must have been even harder for the old people who told the stories, but there was no way an elementary school kid could imagine such a thing, and I had forgotten most of the stories I had been told for a long time. I have forgotten most of the stories I was told. I can only remember one or two at most. There is one more hard thing. Every year around this time, a row of grotesque images that would drive the PTA crazy in other areas are prominently displayed in the hallways. These days, I hear that the atomic bomb museum has been bleached out and many of the radical and horrifying exhibits that traumatized visitors have been taken down. I don't know if they are still there, but they were there when I was in elementary school.
There was one photo that I just couldn't face when I was in elementary school. It is a picture of Sumiteru Taniguchi. If you search for it, you can find it. It is a shocking picture, but I would like you to take a look at it. I couldn't pass through the hallway where the photo was posted, so I always took the long way around to another floor of the school building to avoid seeing the photo.
Now I'm thinking that my grandfather, who headed into the burnt ruins to look for his sister, couldn't have turned away or taken a different path. There would have been a mountain of people still alive and moaning, not just pictures, and a mountain more who would have given up at the end of their suffering. He walked for miles and miles, towing his handcart through the narrow streets of rubble-strewn Nagasaki in search of his sister. My grandfather was not a child at the time, but of course there were children who did similar things. Not that there wouldn't have been. There were. I heard the story from him, and I still remember it. A young brother and sister found their father's body in the ruins of a fire and they burned it. They didn't have enough wood to burn his body, and when they saw the raw brain that spilled out, they ran away and that was the last time they ever saw him anymore.
I can never forget the story I heard when I was a kid, and even now it is painful and painful, my hands are shaking and I am crying. I keep wondering how the old man who escaped from that father's brain could have been able to unravel the most horrible trauma imaginable and expose it to the public with scars that will never heal.
Now I think I can understand a little.
The reason I can't help but talk about my grandfather and that old man, even if I have to rehash my own trauma, is that this level of suffering is nothing compared to the fact that their words will be forgotten. My hands shaking, my heart palpitating and dizzy, my nose running with tears, it's nothing compared to the tremendous suffering that was once there and will be forgotten.
My grandfather, who went through an unimaginable hell, lived to see his grandchildren born, and met his sister's death in the ruins of the fire. In other words, my grandfather was one of the happiest people in the ruins of the fire. My grandfather and that old man were, after all, just people wading in the depths of hell. I think that the suffering that even people who had experienced unimaginable pain could not imagine was lying like pebbles in Nagasaki 78 years ago, and no one paid any attention to it. Their suffering, which I can't even imagine, is nothing compared to the countless, tremendous suffering they witnessed, which they pretend never happened.
Memories fade inexorably every time people talk about them. The memories that those people could not allow to be forgotten are now largely forgotten; the tremendous suffering of 78 years ago is mostly gone, never to be recounted again. Those who suffered the most from the atomic bombing died rotting in the ruins of the fire, unable to tell anyone about it. Many of those who saw it with their own eyes kept their mouths shut and took it with them to their graves. Most of those who spoke a few words are now under the grave.
Compared to the words of the old men, my own words are so light. I would rather keep my mouth shut than speak in such light words. But still, someone has to take over. I realize that even my words, which are so light, are only the top of the voices that are left in this world to carry on the story of the atomic bombing. I know how it feels to wonder if someone like myself is allowed to speak about this. Still, I hope that you will not shut your mouth. This is the result of our silence.
Sometimes I almost choose to stop imagining the unimaginable suffering and live my life consuming other people's suffering for the fun of it. I am writing this while I still have some imagination of the suffering of the old people whose voices, faces, and even words I can no longer recall.
Translator's note: The original post in Japanese is a response to a post by a Japanese contributor who wondered if he was qualified to speak out on the subject of the A-bomb when he was not from Hiroshima and Nagasaki, but still spoke out about Barbie and the A-bomb. I translated it here because I think it deserves to be read by the world.
I must talk about various things regarding the Barbie incident.
I saw a post about it from someone who is neither directly involved nor from Nagasaki or Hiroshima, and it made me realize that there are things I must say.
I was born in Nagasaki and grew up listening to stories from the survivors, being a third-generation survivor myself. Most survivors are no longer with us, so I feel compelled to speak up.
In Nagasaki, kids grow up hearing about the atomic bomb. We were packed like sushi in a gymnasium without air conditioning or even fans during the scorching summer, and we listened to stories about the bomb. It was incredibly tough for me.
I imagine it was even harder for the elderly who spoke about their experiences. As a child, I couldn't fully comprehend their pain, and now, I can hardly remember most of the stories I heard. I can only recall one or two.
Every year during this time, gruesome images that would make PTA elsewhere go crazy were displayed in the hallways. I heard that many of the horrifying exhibits that used to traumatize visitors at the Atomic Bomb Museum have been removed, and the museum has been considerably sanitized. I'm not sure about the current situation, but that's how it was when I was there.
There was one photograph that I could never bear to look at as a child – a picture of Tadashi Taniguchi. You can find it if you search, but it's a shocking image with a viewer discretion warning. Still, I want people to see it.
I couldn't walk down the hallway where that photo was displayed, and I always took a different route, avoiding it so I wouldn't have to see it.
Now, I think of my grandpa who went to the ruins to search for my sister. He couldn't look away or take a different path. The pain must have been unimaginable.
Besides photographs, there were many living people moaning in pain back then, and there must have been even more who succumbed to suffering.
My grandpa walked for miles, pulling a handcart through the debris-laden streets of Nagasaki, searching for my sister.
Even though my grandpa was not a child, I'm sure there were elementary school kids who did similar things. I don't just think they might have been there; they were there. I heard the stories from the people themselves, and I still remember them.
I can't forget the stories I heard as a child, such as the young siblings finding their father's burnt corpse in the ruins and cremating him. They didn't have enough firewood, and their father ended up half-burnt. They ran away after seeing the brain tissue oozing out, and that became their final farewell.
I can never forget those stories I heard as a child, and even now, they still bring pain and suffering, making my hands tremble and tears flow.
I wonder how my grandpa, who ran away from that father's brain tissue, could expose his unimaginable trauma and everlasting scars to the world.
Now, I feel like I understand a little.
Even someone like me, who experienced such unimaginable trauma, has gone through pain that I can't even imagine being compared to being discarded, forgotten, and ignored. Compared to what those people experienced, my suffering means nothing.
My trembling hands and the palpitations and dizziness I experienced are nothing compared to the tremendous pain that many others went through.
Memories fade irreversibly every time they pass through people's lips. The memories that I couldn't bear to be forgotten are almost forgotten now.
The unimaginable pain that existed 78 years ago has mostly disappeared, and we can no longer pass it on.
The people who suffered the most from the atomic bomb perished in the ruins, rotting away without being able to convey it to anyone.
Even those who saw it with their own eyes mostly took the memories with them to their graves. Most of them are now under the tombstones.
Compared to the words of the elderly, my words seem so light. I think that speaking with such light words would be better than keeping silent, as silence has led to this result.
I feel like I might occasionally choose to stop imagining the unimaginable pain and consume the suffering of others in an amusing way to live on.
Before I forget the pain and suffering of those elderly people, whose faces and voices I can no longer recall, I will leave this here.
バービーとオッペンハイマーを合わせた #BARBENHEIMER ハッシュタグについてまとめた
togetter が Hatena のホットエントリに入ってるけど、
問題のある画像と、内容を読めば特に問題ないものが混じってるので翻訳を載せとく。
https://togetter.com/li/2196541
https://twitter.com/MovieMantz/status/1681176592507363328
まず↑については、
Now that I’ve seen #BARBENHEIMER, I highly recommend watching #BARBIE first, then #OPPENHEIMER!
#BARBENHEIMERのハッシュタグを見ちゃったから言っとくけど、まず『バービー』を見てから『オッペンハイマー』を鑑賞することを強くお勧めする。
“Barbie” is really fun, but “Oppenheimer” stays with you —
you don’t wanna be thinking about “Oppenheimer” while watching “Barbie!” (Or maybe you do?)
『バービー』はひたすら楽しいんだけど、『オッペンハイマー』はいつまでも心に残る映画だ。
『バービー』を観てる間も『オッペンハイマー』のことが頭を離れないなんてことになったら嫌でしょ？（気にしない人もいる？）
と述べた上で、例のコラージュ画像です。
これは、心置きなく『バービー』を楽しみたいのに『オッペンハイマー』のことが忘れられなくてダブって見えてしまう図ですよね？
つまり、『オッペンハイマー』を観て、原爆の恐怖、人類の罪が深く心に刻まれて、
『バービー』のようなおバカ映画を観てる最中でさえも、それが頭を離れないという状況…
それって問題ですか？
https://twitter.com/RishiSunak/status/1682812164111728643
The family vote was only ever going one way…
Barbie first it is #Barbenheimer
はい（いつもの通り、妻と娘の要望にしたがって今回も）まずは『バービー』を観るってことで決定
という内容だけど、まずスナク首相は「自分はオッペンハイマーを観て原爆についてじっくり考えたいんだけど…」
また、インド系は男尊女卑という偏見が根強くあるという文脈を押さえておくのも有益でしょう。
家族が妻と娘というのがポイントで、「ちゃんと話しあった上で、女性の意見を尊重してますよ」
ということをユーモアを交えて言っている側面もある。
そういう画像を作ったらどうだと提案したのは親父だ。「いいね」をしたら親父と同じ価値観ということになる、
みたいな説明をしてて、「いいね」するなよと仄めかしてる節がある。
それで、逆にみんなが面白がって「いいね」したというか、最初からそれを狙ってた
（押すなよ！絶対に押すなよ！！と言いながら押されるのを待ってるやつ）
のかもしれないけど…
とにかく、不謹慎（親次世代は許容されたかもしれないが今はダメ）なのはわかってるっぽい
ただ、これについてはアウトだと思う。
バービー公式アカウントが「スタイリストの Ken がここにも」的な反応するのは完全にアウト。
無視すべきでした。
https://twitter.com/lindayacc/status/1683213895463215104
そういえばアメリカの即時送金システム「fed now」が4日前にリリースされていたけど、twitterはこれを上手に生かしてアメリカで個人間送金アプリとして一発逆転したりするか。ついでにstripe treasuryみたいなbanking as a serviceを使って銀行機能(預金、ATM引き出し、デビットカード等)も実装するとか?LBO時の負債が凄いと思うので、上手にユーザーの現金を滞留させるようなイメージはあるような気はする。
それらの機能はsquare,venmo,zelleもどこかのタイミングで近い機能を実装すると思われるが、facebook messngerの送金サービスが人気ないときに、SNS機能が強いアプリが送金サービスでも強くなると何か面白いこと起きるかもしれない。
また、インドのUPIとシンガポールのpaynowの 即時国際送金システム連携 みたいな波に乗って、一気にグローバルな国際個人間送金アプリも目指したら面白いと思う。facebookのリブラ構想もどきのシニョレッジビジネスに発展するかもしれない。
soundcloud再買収交渉は無いと思うが、tiktokがspotifyもどきを作る可能性があるときに、音楽分野で何かするだろうか(アメリカ限定でpandora買収もあり得る?)
「twitter」では国際的な普及の限界が見えてきたときに、「x」で何か新しいことをする予感を醸し出すことで、これまで浸透できなかった国や地域で大量のユーザー獲得ができる可能性はあると思う。「twitter」のヘビーユーザー国・日本に対しては、x japanとのコラボみたいなことをしていればいろいろ誤魔化せるみたいな判断もありそう。
娘、新しい仕事を覚える時に悩む。で、母である私に愚痴る。数十年前に私も通った道。あの頃欲しかった言葉でもってめちゃ励ませる。
息子、ゼミの勉強に夢中。夢中になれるものに出会った喜びが溢れ、母である私に熱く語る。新しい世界の話を喜びで溢れた言葉で聞けるの、自分の世界も広がるし、楽しい。
英語が好きな二人、フレディマーキュリーの歌がめちゃ聞き取りやすいらしく、Don't stop me nowの華氏のところでねっ！って言いながらゲラゲラ笑い合ってる。君たち仲良いな。
私だけでは見つけられなかった面白い楽しいものを二人が見せてくれたり、自分が欲しかったもので彼らを満たし、自分も満たせる。いつか離れるけどそれも楽しみ。君たちにはどんな苦難や喜びが待ってるんだろう。
ひとりぼっちだったら手に入らなかった豊かな人生。不器用だから大変だったけど、あなた達に出会えて良かった。良い人生をありがとう。
aで買い物するか(・・?はげしく迷っている。紫外線発光ダイオードが魅力的すぎるのだ。基板つきで３５０円だか破壊的値段。密林でも買えば数千円だからな。
しかしあそこは送料無料ラインが結構ハードなんだよな。一万一千円だっけ。
ラインをクリアするために太陽パネルでもあがないまくるか(・・?２０Ｗで三千八百円。上の階のトイレの窓にでも設置しようかな(・・?
リチウム電池の電池ホルダー→あります！普段使いのデスクトップのためのUPS的なものでも自作するか(・・?リチウム電池については取扱ナシ。鉛蓄電池が主力。
蓄電池運用のテレビって・・どうなんだろうか(・・?シガーソケットとシガープラグってなにが違うのか(・・?雄と雌の関係か
タブオン端子ってファスト端子のが別名なのだね(・・?蓄電池接続に使える。これはグッド！！！
# 表をつくろう
product, price@, number, pricesum
PV, 3800, 2, 7600
faston, 10, 16, 160
uvled,350,4,1400
inverter,1450,1,1450
cigar,180,1,180