“Wismut” was the code name of the uranium mine located in the East German provinces of Saxony and Thuringia. It was founded to supply the Soviet Union with materials for nuclear weapons. Under harsh conditions, miners received various material benefits. However, the work at Wismut led to health problems for workers and caused environmental damage. After German reunification, the Wismut GmbH Company was founded to carry out a clean-up operation. Despite spending enormous amounts of time and money, the restoration and decontamination of the area is not complete. The discourse over Wismut should not be mere nostalgia of hard mining work or the success of decontamination. A perspective is needed that connects the victims of Wismut with that of other nuclear sites as “Global hibakusha.”

This article focuses on a seven-year legal battle initiated against the Japanese government in the 1970s by a South Korean illegal entrant and its historical significance. Son Jin-doo, a victim of the atomic bomb dropped on Hiroshima, demanded the Korean hibakusha receive the same medical and legal rights that the Japanese hibakusha had been granted since 1957. His legal case contributed to bringing Japan’s long-forgotten colonial past to the surface and raised the question of why many Koreans resided in Japan during the colonial era. Additionally, the trials revealed the different legal statuses of Japanese hibakusha and overseas hibakusha. Son Jin-doo was a pioneer in asserting the rights of the latter and raised consciousness about the abandonment of the Korean A-bomb survivors.

Reconciliation between the Japanese people and those of China and Korea may have better prospects for advancement through a new cultural approach that is experience-based, starting at individuals’ levels and interests, rather than focusing solely on victimization and confining activism to more conventional organizationbuilding and public protests. The peace movement opposed to nuclear weapons has continued to center around the atomic bombings of Hiroshima and Nagasaki, but in the past has not fully dealt with Korean and Chinese forced labor by Imperial Japan. However, the alternative experience-based cultural approach by a number of individuals and relatively small organizations has combined these two historical issues. This article highlights examples of two Japanese who directly witnessed Chinese and Korean forced labor in wartime Japan, but who also opposed the atomic bombings. They became activists themselves in the postwar era and utilized traditional cultural forms (tanka poetry and sumi drawing) to help create awareness of the full dimension of Japan’s wartime history. There is strong potential for extending this alternative social movement model, which may be more effective in achieving reconciliation of unresolved historical injustices, to younger generations.