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‘Stop the dump’: Pacific communities protest Japan’s release of treated nuclear water

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Scientists monitoring the process say it is safe

By Mong Palatino / Global Voices

Protests were organized across the Pacific region after Japan started releasing treated water from the decommissioned Fukushima nuclear plant into the Pacific Ocean.

In March 2011, an earthquake and tsunami resulted in a nuclear disaster at the Fukushima Daiichi nuclear power plant which contaminated the groundwater with radioactive materials. This water has been collected, treated, and stored onsite since 2011.

Since 2021, the Tokyo Electric Power Company (TEPCO) has been preparing the infrastructure for the “safe” release of Fukushima’s treated water through a process called the Advanced Liquid Processing System (ALPS). The Japanese government has approved the plan but various stakeholders raised alarm about its impact not just in Japan but also in the Pacific region.

On August 24, Japan started discharging treated water amid lingering concern about the damage it may cause. TEPCO explained the process of releasing the water which will take place over the next three decades:

During the initial stages of sea discharge, a very small amount will be carefully discharged using a two-step process.

Firstly, as Stage 1 of the initial discharge of ALPS treated water, today, a very small amount of ALPS treated water will be diluted with seawater and stored in the vertical discharge shaft (upstream water tank) in order to verify that ALPS treated water is being diluted as planned. After this stored water has been sampled and tritium concentrations measured, we will move on to Stage 2, continuous discharge into the sea on and after August 24.

The International Atomic Energy Agency (IAEA) has been monitoring the preparation of TEPCO and it released a report noting the “negligible” impact of the treated water on the environment.

IAEA concluded that Japan’s approach and activities to discharge ALPS-treated water are consistent with relevant international safety standards. The report noted that the controlled, gradual discharges of the treated water to the sea, as currently planned and assessed by TEPCO, would have a negligible radiological impact on people and the environment.

The Pacific Islands Forum, the official group of Pacific governments, said that it will continue its engagement with Japan for more information and transparency, although it is divided on whether it will support or reject the release of treated water.

But for Pacific environment groups, the dumping of treated water is tantamount to destroying marine life and the future of the region. Justice Pacific’s statement reflects this popular sentiment among non-government organizations:

The implications of Japan’s decision to dispose of nuclear waste water in such a manner are far-reaching and potentially catastrophic. It not only poses a severe threat to marine life and ecosystems but also raises serious concerns about the health and safety of Pacific communities that depend on these waters for their livelihoods and sustenance.

In Fiji, hundreds of residents took to the streets to denounce Japan’s dumping of treated water into the Pacific Ocean. The Pacific Feminist Community of Practice warned about potential radiation exposure:

Japan’s actions in releasing radioactive waste water from the #Fukushima nuclear disaster into the #Pacific ocean is adding to intergenerational burdens for our region. The science is in, no matter what this violent and poisonous industry says. There is no safe dose of radiation.

During the protest, community leaders mentioned the painful experience of Pacific islands which became nuclear testing grounds of developed countries like the United States and France for several decades. The same communities face heightened risk linked to the harsh impact of climate change. The threat posed by any potential disastrous impact caused by the discharge of treated water from Fukushima exacerbates the suffering of these communities.

Participants in the protests also shouted slogans inspired by the anti-nuclear movement in the region like this one: “If it is safe, dump it in Tokyo! If it is safe, test it in Paris! If it is safe, store it in Washington! But keep our Pacific nuclear free!”

Dr. Marco de Jong, a Sāmoan New Zealander and Pacific historian, spoke to Teuila Fuatai and discussed how science is being used to silence the voices of dissent in the Pacific.

To suggest that Pacific people are approaching this unscientifically is a supreme form of colonial gaslighting that diminishes our collective rights, our rights to self-determination, and our proper concern for intergenerational impacts. It’s simply untrue and leans into racist stereotypes — that as Pacific people, we’re not capable of understanding complex issues. When, really, we know our rights and we know that this is a transboundary harm issue.

Protests have been reported too, in Japan, South Korea, New Zealand, and the Philippines. Meanwhile, China has banned the importation of seafood from some prefectures in Japan. #

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Kodao publishes Global Voices reports as part of a content sharing agreement.

‘Maohi Lives Matter’: Tahiti protesters condemn French nuclear testing legacy

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By Mong Palatino/Global Voices

More than 1,000 people gathered in the Tahiti capital of Papeete to condemn the failure of the French government to take full accountability for its nuclear testing program in the South Pacific.

France conducted 193 nuclear tests from 1966–1996 in Mā’ohi Nui (French Polynesia). France’s 41st nuclear experiment in the Pacific led to catastrophe on July 17, 1974, when France tested a nuclear bomb codenamed “Centaure.” Because of weather conditions that day, the test caused an atmospheric radioactive fallout which affected all of French Polynesia. Inhabitants of Tahiti and the surrounding islands of the Windward group were reportedly subjected to significant amounts of ionizing radiation 42 hours after the test, which can cause significant long-term health problems.

The July 17, 2021 protest was organized under the banner of #MaohiLivesMatter to highlight the continuing fight for nuclear justice. Campaigners said that despite the statement of former French President François Hollande in 2016 recognizing the negative environmental and health impact of the nuclear tests, the French government has done little to provide compensation or rehabilitation to French Polynesia.

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After analyzing 2,000 pages of declassified French military documents about the nuclear tests, in March 2021 a group of researchers and investigative journalists from INTERPRT and Disclose released their findings on the health implications of the experiments.

According to our calculations, based on a scientific reassessment of the doses received, approximately 110,000 people were infected, almost the entire Polynesian population at the time.

The report has revived public awareness in France about the impact of their nuclear testing program. The French government held a roundtable discussion about the issue in Paris in early July. Though some criticized the French government for their alleged lack of transparency around the clean-up efforts in French Polynesia, officials denied these claims.

Protesters in Tahiti insisted that the French government should do more to address the demands of French Polynesian residents. Some noted that if French President Emmanuel Macron was able to seek forgiveness for the role of France in enabling the Rwanda genocide in 1994, he should at least make a similar apology for the harmful legacy of the nuclear tests in the Pacific.

The #MaohiLivesMatter protest has inspired solidarity in the Pacific.

Community leaders of West Papua expressed their support for the protest:

Youth activists from Pacific island nations also took part in the protest:

The International Campaign to Abolish Nuclear weapons (ICAN) Australia issued this statement of support:

As you gather in Maohi Nui on the 17th July we offer our deep respects to your leaders and community members who have long spoken out against the harms imposed by these weapons. We have heard your calls for nuclear justice. We continue to listen closely when you speak of the lived experience of the testing years and the on–going harms.

French President Emmanuel Macron is expected to tackle the legacy of nuclear testing during his visit to Tahiti this month. #

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Kodao publishes Global Voices articles as part of a content-sharing agreement.

Where’s the Pacific voice in the viral ‘real Lord of the Flies’ story?

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‘It lacked the very Tongans the story was about’

By Mong Palatino

A book excerpt published by The Guardian narrates the survival of six shipwrecked Tongan boys on an island for 15 months in 1965. The story received more than seven million hits in just four days, but some Tongans have pointed out that the story, which foregrounds the point of view of the Australian sailor who rescued the teenagers, lacks a Pacific voice.

The Guardian story, ‘The real Lord of the Flies: what happened when six boys were shipwrecked for 15 months,’ was published on May 9 and immediately went viral, attracting the attention of filmmakers and global leaders. The book from which it is excerpted is “Humankind: A Hopeful History,” by Dutch historian Rutger Bregman.

Bregman recounted how Tongan teenagers Sione, Stephen, Kolo, David, Luke and Mano survived on the depopulated Ata island for 15 months by relying on each other after their boat was destroyed by a storm. They were rescued by Australian sailor Peter Warner.

Bregman contrasted the story of the six Tongans with the tragic fate of the characters in the popular 1954 novel “Lord of the Flies” by British author William Golding. In the novel, the children survive a plane crash and end up on a remote Pacific island. Some of them become violent, with fatal consequences.

For Bregman, the story of the six Tongans offers a more positive view of humanity:

It’s time we told a different kind of story. The real Lord of the Flies is a tale of friendship and loyalty; one that illustrates how much stronger we are if we can lean on each other.

The Guardian story was picked up by the local press in Tonga. Through the Matangi Tonga Online, we learned that the full names of the six teenagers are Kolo Fekitoa, Sione Fataua, “David” Tevita Siola’a, “Stephen” Fatai Latu, Mano Totau, and Luke Veikoso.

Not all are happy with the story published by The Guardian. In an ABC Australia audio interview Meleika Gesa-Fatafehi, a Tongan author and storyteller, took issue with the story’s “colonial lens”. She felt there was too much focus on the Australian rescuer while omitting reference to the island’s history of colonialism (which is why it was depopulated), and the local belief systems that could explain why the boys behaved the way they did. She expressed frustration that a foreigner owns the rights to the story about what happened to the six teenagers, which is well-known in the Tongan community.

Gesa-Fatafehi added that understanding Tongan history and the values promoted in the community would have made readers see that the western novel Lord of the Flies provided an inaccurate counterpoint to the story of the six teenagers.

In a widely-shared Twitter thread, Gesa-Fatafehi elaborated her other concerns:

Samoan journalist Tahlea Aualiitia also commented:

On Twitter, Janet. U revealed that her grandfather is one of the six castaways and posted the following appeal to the public:

Bregman responded to the Twitter thread of Meleika Gesa-Fatafehi by pointing out that the Guardian excerpt did not include his interview with Mano and Sione.

He said he also tackled the history of slavery on the island.

On May 13, The Guardian published an interview with Mano. The article quoted Mano and Bregman, who clarified that Warner did not benefit financially from the story of the rescue.

Gesa-Fatafehi posted a rejoinder to Bregman’s point that the story is not about racism or colonialism but resilience and interracial friendship:

She wrote a longer piece summarizing the points she raised on her Twitter thread:

The original article could’ve done more for the six men. The story should have been told by a Tongan. The story should have been told by the men themselves and their families. This is their story, will always be their story. The article doesn’t mention how the boys felt or why they made the choices they made. It lacked their perspective. It lacked the very Tongans the story was about, with the exception of Mano. But even then, Mano was sidelined. He deserves to share his story how he would want to.

Gesa-Fatafehi said in the ABC Australia interview that if ever a film were to be made about the six teenagers, her advice is to hire a local crew and incorporate local perspectives in sharing the story to the world. #

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This article first appeared on Global Voices which Kodao republishes as part of a content-sharing agreement.