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Among those now working to oppose the long-term release of more than 1.3 million tons of Fukushima’s radioactive wastewater, contemporary activists can draw inspiration and perspective from an earlier transnational movement during the 1970s, when Pacific Islanders were central to stopping a plan by the Japanese government to dump 10,000 drums of nuclear waste into the Mariana Trench (Branch, 1984; Avenell, 2017). The mobilization of Pacific activists significantly contributed toward achieving the suspension and eventual cancellation of the ocean-dumping plan by taking their stories to audiences in Japan while working in collaboration with Japanese activists. In a strategy that proved crucial for influencing changes in Japanese attitudes toward ocean dumping, Pacific activists shared moving accounts of the environmental and historical injustices to which the Pacific Islanders had been subjected. They gave witness to the harm caused by 67 nuclear weapons tests between 1946 and 1979, which had resulted in the loss of homelands as well as higher rates of leukemia, lymphatic cancers, and genetic defects. These powerful testimonies challenged Japanese audiences to oppose the committing of further aggressions against those with whom they could identify as fellow atomic victims. In “Pacific Solidarity and Atomic Aggression” (2017), historian Simon Avenell writes, “This Pacific iteration of environmental injustice opened the eyes of many antinuclear advocates to the ways Pacific activists connected the radioactive waste issue to a longer struggle for independence and the obliteration of nuclear neocolonialism.” That in turn complicated the victim consciousness which had long informed antinuclear protest in postwar Japan. The activists' intervention made plain the moral case for Japanese people to act in solidarity with their counterparts in the Pacific Islands, who had similarly suffered from the lethal toll wrought by the use of nuclear technology in ways that devalued human life and the natural world. Given the breakthrough achieved through transnational activist solidarity, this historical precedent serves as a reminder that the nuclear wastewater issue must not be relegated to the politicized nationalist frameworks that have become common in contemporary media accounts. Notably in 2021, the unilateral decision to release Fukushima's radioactive wastewater alienated not only residents of neighboring countries but also many of Japan's own citizens, resulting in a breach of public trust which needs to be addressed by stopping the release and pursuing a sincere dialogue with stakeholders - not simply a campaign to attempt persuasion - according to nuclear engineer and Nagasaki University professor Tatsujiro Suzuki (2023). To attain public trust and to honor the moral and ethical legacies surrounding questions regarding nuclear waste and the Pacific Ocean, such a dialogue must extend to transnational stakeholders, and Indigenous knowledge must factor highly into the debate over an issue with vital transboundary and transgenerational consequences. 

Image: GRID-Arendal, www.grida.no/resources/7365.

Kim, Nan. 2023. "A Precedent of Success: Pacific Islanders' Transnational Activism Against the Ocean Dumping of Radioactive Waste." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11. 

Byron Good, Ph.D., is a professor of Medical Anthropology at Harvard Medical School. His primary area of research is mental illness and how social perceptions evolves around these issues, in terms of both treatment and social acceptance. Dr. Good has several works on these issues, including several that explore the perspective of bio-medicine in non-western medical knowledge, the cultural meaning of mental illness, and patient narrative during illness. His publications including several papers, books, and edited volumes; he is regarded as a major contributor to the field of psychological anthropology. 

The article primarily asserts that how a patient narrates or describes their medical history is deeply rooted in their native culture. As such, physicians must be aware of how an individual's medical experiences can be altered based on this. In turn, physicians must recognize the importance of story-telling and anecdotes when receiving information directly from patients. Narratives project the patient's experience and events through their perspective, granting professionals a glimpse into their thought processes and action patterns.

The author, Byron J. Good, is a Harvard professor in the department of global health and social medicine. He is the director of the International Mental Health Training Program, and has significant experience with field research that has led to many publications.

The article’s main argument is that the narration of an illness is founded in the emotional connection it has to the sufferers life, the place from which they view the illness which includes individual and cultural aspects. Furthermore any lack of factual accuracy is an indicator of the social and cultural environment in which the illness presents itself and is revealing as to how it will be perceived and treated.

The main argument is supported primarily through interviews with many individuals living in Ankara, through which they describe the first presentation of their seizures and in many cases the steps they tool to attempt a cure. Along with the interviews, statistics of the individuals interviewed and their diagnoses is used to provide a reference point to better understand their stories. Finally the article includes an analysis of narratives in a more general sense that can be applied to the narrative of an illness.

• “… illness narratives - both the corpus of story episodes and the larger life "story" or illness narrative to which they contribute - have elements in common with fiction. They have a plot; succession is ordered as history or event, given configuration.” (164)
• “The diverse accounts of the illness in these narratives represent alternative plots, a telling of the story in different ways, each implying a different source of efficacy and the possibility of an alternative ending to the story. My point is not that persons having access to a plural medical system do not simply choose among alternative forms of healing but instead draw on all of them” (155)
• “Predicament, human striving, and an unfolding in time toward a conclusion are thus central to the syntax of human stories, and all of these, as we will see, are important to stories about illness experience.” (145)

The article provides statistics and excerpts of interviews to support its analysis of the narrative of illness. There are also several quotes from other works that analyze story and narrative to support the claims of the importance of emotion as a method of sharing the plot.

Emergency response is not addressed in this article however it does provide emergency responders with insight into the stories those suffering from illness will have to explain their suffering. As emergency responders will often be working in societies and cultures very different form their own in the case of disaster response, it is important to understand that what may seem like fiction in a story cannot be dismissed without considering the deeper cultural significance of those elaborations.