1. Trauma that Persists:
Along with Disasters, the Post-Disaster Society
Who is responsible for documenting memories of profound pain? Uncertain casualty counts highlight the scale of the disaster. After a catastrophe, people are classified as dead, missing, witnesses, or survivors. Preserving disaster memories relies on historical records, testimonies, media, and art. This documentation strengthens com- munity cohesion and supports recovery.

Trauma endures long after disasters. Ruins remain, and entire communities may disappear without a trace. Formerly accessible paths are blocked, boundaries are unclear, and time feels disrupted. Ruins evoke memories of disasters; still, the future remains uncertain. Disasters alter both the environment and our perceptions. Daily life is shaped by memories and trauma of catastrophe. Ongoing trauma prompts new questions about humanity, society, history, and our world.

Disasters worldwide, past and present, reshape our reality. Events such as earthquakes, volcanic eruptions, famines, heat waves, climate change, epidemics, and historical disasters like the 5.18 Gwangju Uprising, the Killing Fields, Hiroshima, Auschwitz, Chernobyl, and Fukushima influence the lasting impact of global crises.

Post-disaster societies experience disorder and chaos. Disasters in the past remind us of significant events such as the Jeju April 3 Incident, the May 18 Gwangju Uprising, the April 16 Sewol Ferry Disaster, the September 11 attacks, and the March 11 East Japan Earthquake. Also, incidents including the 2014 Sewol Ferry Disaster, MERS and SARS outbreaks, and the 2016 and 2017 Gyeongju and Pohang earthquakes, show that our environments remain vulnerable. Nothing disappears after a disaster. We must carefully consider how to address the aftermath. In this context, the responses of intel- lectuals following the April 16 Sewol Ferry Disaster and the March 11 East Japan Earthquake are particularly noteworthy.

2. Thinking With/In Pain
Since the Fourth Industrial Revolution, relationships among humans, machines, and other beings have become central to the humanities. These changes encourage us to reconsider what defines humanity and gives life value. Disasters disrupt daily life and deepen our reflection on these questions, challenging and reshaping our understanding of what it means to be human.

Disaster Humanities research examines the experiences of those affected by disasters, prompting us to reconsider the concept of 'human.' In the age of Artificial Intelligence, understanding the meaning and role of Disaster Humanities is closely linked to how disasters reshape our views on human value and existence.

French philosopher Maurice Blanchot proposed 'the writing of the disaster (L'Ecriture du desastre)' in response to Auschwitz. For Blanchot, disaster is not only an event, but an inherent part of human existence. He states that humans already live with or within disaster. Blanchot writes, 'We must learn to think with/in pain. … we must think, and we must not be sure of our thinking.'

During ongoing disasters, we seek clarity and logic despite suffering. Our thoughts remain uncertain, yet we continue to yearn for stability when disaster strikes. Our thoughts and words become restless and chaotic. Thinking resembles the probing tentacles of a sea anemone: searching, swallowing, and moving. This process changes how we perceive the world.

I recall reading about the sinking of the Sewol ferry on April 16, 2014, and watching the events that morning. For those who witnessed the disaster, the memory of those who did not return is unfor- gettable and leaves lasting trauma.

3. Cross-Reading the Memory/Record of a Disaster: The Main Research Topics and Methodologies of Disaster Humanities
The primary research topics, subjects, and methodologies in Disaster Humanities can be grouped as follows.

A humanities approach to historical disaster records focuses on how disasters shape human experience, memory, and narrative, rather than simply collecting or classifying materials. After a disaster, we interpret urgent situations by documenting the fragments that remain. While existing records provide a chronological overview of responses, they often lack detailed accounts of the disaster itself. Comparing diverse records can reveal more specific aspects of global disasters.

Natural, social, and historical disasters often intersect. Infectious diseases may arise alongside political and social changes, including war, terror, and revolution. Studying the history of infectious diseases involves examining their causes, societal responses, and changes in management policies and systems.

A humanities-based disaster archives differs from research on survival strategies, safeguards, or management systems. Disaster Humanities explores historical, social, and cultural changes in individuals, communities, and the contexts where disasters become routine. This approach traces how disasters have transformed human life and evokes reflection on what it means to be human, a nation, and a global community.

4. Art and Culture in the Wake of Disaster: Healing Through Samguk Yusa (Korea) and Shan Hai Jing, the Classic of Mountains and Seas (China)
The Korean classic Samguk Yusa (三國遺事) contains rituals, beliefs, songs, myths, and legends, including stories of overcoming and healing from disasters. The legend of Manpasikjeok (萬波息笛) high- lights the role of music in disaster response. The flute's name signifies that when played, "droughts rain, rainfall discontinues, winds calm, and waves subside." This story illustrates the belief that music can resolve disasters and alleviate fear.

The hyangga (鄕歌) "Hyeseongga (彗星歌)," sung by the monk Yungcheonsa (融天師) of the Silla dynasty (新羅), symbolized efforts to resolve the disaster of two comets appearing in the sky. The Silla people viewed two comets as an ominous sign. Hyeseongga's narrative shows how they addressed the appearance of two comets, the King's political crisis, and a Japanese pirate invasion. These connections between astronomical events and political turmoil highlight the importance of music and storytelling in mediating disaster and restoring order.

The Chinese classic Shan Hai Jing (山海經) can also be examined from a Disaster Humanities perspective. Rich in imagery and stories, it has influenced East Asian literature and art. The text offers unique interpretations of places, customs, medicine, fortune-telling, and religious rituals in ancient China and neighboring regions. For example, the following passage describes various creatures, their traits, diseases, treatments, and responses to disasters.