Good article, long... on Fukushima situation as well as covering the issue of responsibility etc... in comparison to individuals during the war etc... Long piece 
Just warning you ahead of time... but the comparisons to our American history and empire today and in past decades really makes the situation look like a mirror... same situation every time... here's a few highlights outside of the radiation issues themselves that the first half of the article mainly discusses.
“The Fukushima Nuclear Disaster is a Serious Crime”: Interview with Koide Hiroaki
福島核災害は明らかに深刻な犯罪である—小出裕章氏に聞く
Katsuya Hirano and Hirotaka Kasai
3/11 and Japanese Resilience Five Years Later
March 15, 2016
Volume 14 | Issue 6 | Number 2
Translation by Robert Stolz
Transcription by Akiko Anson
Introduction
Koide Hiroaki (66) has emerged as an influential voice and a central figure in the anti-nuclear movement since the nuclear meltdown at Fukushima Daiichi of March 11, 2011. He spent his entire career as a nuclear engineer working towards the abolition of nuclear power plants. His powerful critique of the "nuclear village" and active involvement in anti-nuclear movements "earned him an honorable form of purgatory as a permanent assistant professor at Kyoto University."1 Koide retired from Kyoto University in the spring of 2015, but continues to write and act as an important voice of conscience for many who share his vision of the future free from nuclear energy and weapons. He has authored 20 books on the subject. Professor Kasai Hirotaka and I visited his office at Kyoto University's Research Reactor Institute in Kumatori, Osaka, on December 26th, 2014 for this interview. We believe that the contents of the interview, which offer new information about the degree of radioactive contamination and invaluable insight into Koide's ethical and political stance as a scientist, remain crucial for our critical reflection on ecological destruction, the violation of human rights, and individual responsibility. Professor Robert Stolz, the translator of this interview and the author of Bad Water (Duke University Press, 2015), provides a historical perspective on the interview in a separate article. KH
[...]
Because there are limits to what one can do on one's own, I think we need a movement that forces the government and TEPCO to take responsibility for the precise measurement of the contamination.
Hirano: Some have raised doubts over precisely this kind of rigorous measurement citing possible damage caused by rumors or misinformation (fūhyōhigai/風評被害), but to me this sort of criticism is tainted with a sort of "national morality" discourse (kokumin dōtokuron/国民道徳論).
Koide: Yes, I think so.
Hirano: There seems to be a very strong sense of dividing people into those who are seen as patriotic and those who are seen as un-Japanese (hikokumin/非国民).
Koide: For me, I've been making statements on the Fukushima contamination. These statements have been denounced and even made some angry with me. But the contamination is real. For a long time now I've been the kind of person who would rather hear the truth, no matter how awful, than to remain ignorant. I am absolutely not going to hide the truth; no matter how much criticism I have to take I am going to diligently report the truth. Yeah, a lot of people get angry with me. (Laughs).
[...]
Hirano: Last summer I interviewed Murakami Tetsuya 12 Just as the accident was happening he reached out to the government. But he got no response. He went to the prefecture. No response from them either. In the end he just used his own judgment. So really there was essentially zero emergency management in place. His thoughts at the time were to get the whole village to emigrate; that really there was nothing to do but to buy land and move to Hokkaido. He said these were his actual plans at the time. In fact, it would seem that the myth of safety has so totally permeated the bureaucracy that there really is no one who thinks about these things―wouldn't you say?
Koide: That's right. Not a single nuclear expert or policy maker ever seriously considered the possibility of an accident like this. I knew accidents were possible, and that when they happened the damage would be enormous; I had been commenting on the possibility, referring to some results of simulations. But still I would have thought the kind of disaster that happened at Fukushima was some kind of impossible nightmare―yet it actually happened. It was like the worse nightmare becoming a reality. And if even I thought this then all those pronuclear people surely never gave it a moment's thought. And so when it actually happened, no one had thought about, let alone built a system to deal with it.
II The Responsibility of the Scientist and the Citizen
Hirano: Going back to an earlier discussion. You've repeatedly talked about the government's responsibility, scientists' responsibility, and individual responsibility. It would seem that this word "responsibility" is an extremely important keyword for you. You often emphasize it in your writing, too. What I want to ask concerns the issue of scientists' special responsibility, a particular social responsibility. Scientists are often thought of as technicians, but this is not really the case. As a result, I feel you've pursued an intense interrogation of yourself as a scientist. As you've said you are not going to enter politics, could you connect this discussion of scientific responsibility to your earlier discussion of doing all that has fallen to you personally to do? How should we think about these two things?
Koide: I am in science and as such I have to take on the responsibility of a scientist-Just as a politician must take political responsibility. I think I mentioned this to you the last time, but I am an absolute individualist (tetteiteki na kojinshugisha/徹底的な個人主義者). I don't want to be constrained by anyone. I want to be able to decide my own life for myself. But because I've made this choice by myself I must also take full responsibility for that choice.
It's two sides of the same coin. I don't take orders from anyone. And this means that I alone bear the responsibility. It's really as simple as saying: I'm a scientist and so I have the responsibility of a scientist.
Hirano: On this way of thinking about responsibility: "Who is the subject responsible?"―this way of thinking about it seems to be quite absent in contemporary Japan.
Koide: Right. People living in Japan today have not made decisions as individuals. They just "go with the flow;" as long as they follow the "authorities" whom they believe will guarantee the happiness of their individual selves. This seems true of education, too. Go to a slightly better school; get into a slightly better company; grow a bit more rich, a bit more grand. I think everyone is swept up in this current, and it's really senseless.
I think it is extremely important that each and every individual live out their individuality. The absolute worst thing is for everyone to become blindly obedient to the "authorities," yet this is the Japan we find ourselves in today. And so no one takes any responsibility. Living in such a society it is too easy to say, "It can't be helped." Everyone is thus able to blame the society as a whole; "It can't be helped." And so no one takes any individual responsibility.
The most extreme and obvious example was the war. Everyone would say: "It's not my fault; I was deceived. The military were the culprits." Saying this allows people to remain at a distance, indifferent. It is bad news for a nation when its citizens have only this view of responsibility.
Hirano: You've declared, "I am an absolute individualist." Personally I am very interested in that statement. So could you speak a bit more concretely about the meaning of your individualism for how one lives a life? In other words, could you explain just what you mean by this "individualism?"
That is, in Japan being individualistic is more often a way to say egotistical; a sort of disregard of others. One should pursue one's own interests―in English the word is "selfish" ― egocentric ― pursue your own egotistic advantage. Now this seems completely different from the way you use the term. Could you speak directly to this difference?
Koide: I think you've just done so.
Hirano: Did I? (Laughs). So that's it then, just as I said? Still it's clearly not selfishness.
Koide: No, I don't think it's about interests.
Hirano: It's about values isn't it?
Koide: Yes, it's about personal values. You and I are different people. I am different again from Mr. Kasai. Why? Well our genetic information is different. I received a bundle of information from my parents. You and Mr. Kasai, too, are influenced by your genetic information. Every one of the over one hundred million Japanese is a unique human being; and every one of the over 7.3 billion people on earth are unique individuals.
History may keep moving on, and there is a big, wide world here on this planet earth. That said, right now, at this moment, and right now, in this place, I exist as an irreplaceable being. It is nothing but an absolute truth. You normally live in Los Angeles, but right now at this moment you are a person who is here. Mr. Kasai has come down from Tokyo. While acknowledging all the implications of being within the flow of history, we are all right here, right now.
In other words, every single individual human being has a different way of living a life; they are each unique. They have each lived a life that absolutely no one else could have lived. It is a real loss if they don't live up to their full potential. Those are my thoughts.
So for my own unique self, and so for your own unique self, and Mr. Kasai's own unique self, none of us should be compelled by someone else to do something (meirei o sarete/命令されて). If we don't live our lives according to the will coming from deep within ourselves, that's a real loss; we must all live with our values coming from within ourselves.
I am going to retire next March, but though I am the lowest ranked employee here― above me are assistant professors and professors ― because of the peculiar arrangements of working where I do, I am not compelled to take orders from anyone. I am the lowest ranked so of course there is also no one below me to order around. So I am in a position where I never take nor give orders. For me this is the ideal position to be in.
And so I can live out my own life according to my own values; I'm allowed to live a life that suits me. Now I found myself in this position largely by accident, and then chose to continue to live my life this way. Related to this, I am a human being and so will make mistakes, but these mistakes will be things that I have chosen, things that I have personally done so there is nothing to do but to take responsibility for them. This is what I mean when I say that responsibility is an extremely important word.
Hirano: Well, you've exhaustively criticized this competitive society. You've said that this competitive society has ruined Japan and destroyed life based on what you call responsibility.
Koide: Yes. Everyone is running towards the exact same goal. It's ludicrous. You want to go that way; I want to go this way. I think this would be the ideal society. Full mutual recognition is a good thing.
Hirano: Does your view come from your personal experience? In your books you state that you were a really conscientious student when you were younger (laughs).
Koide: (laughs) Well, yes.
Hirano: You studied extremely hard. Did everything extremely hard. You continued this in your nuclear research in college believing that a new energy source was cheap and good for everyone. You must have thought this was a great thing.
Koide: That's right.
Hirano: But you eventually noticed that it was all wrong. So on this, from deep in your own experience, it's an individual history, an individual experience, in one sense it's connected to your current individualism, to how you live your life focused on the important things to you.
Koide: I think that's right. So, well, when I was young, in my late teens, I was consumed by the dream of nuclear power. I devoted my life to it. That was all a mistake―it did not take me too long to realize that.
Hirano: When did it happen? In graduate school?
Koide: My third year in university.
Hirano: Third year―so as an undergraduate.
Koide: Yes, I came to this realization in the latter half of my undergraduate studies. It was foolish and I curse myself for it, but I didn't quit. To this day I've lived my life as someone who made that wrong choice, and there is nothing to do but make amends for that choice.
At a minimum I wanted to get rid of nuclear power before there was a bad accident. I guess I've lived with this wish for over forty years―but that wish stayed out of reach. And here we have had the accident so my life has been for nothing. You could say that thing I wanted most to do has been denied. Really, what have I lived for? I think about that from time to time.
As this was my choice I have to accept it. So while the meaning of my life may have been lost, still I was able to live my own life as I pleased, without submitting to the orders of others and without ordering others around―for this I am grateful. My hopes were never realized. History is full of that kind of thing. Likely very few people see their hopes fulfilled. And while in my case they were rejected, I was able to live the life I wanted and that is a life to be grateful for.
Hirano: In a way, it's just how Tanaka Shōzō lived his life isn't it?
Koide: Yes it is. That is what I like about Shōzō.
Hirano: On that point. His life, too, was a defeat.
Koide: Complete and total defeat.
Hirano: Still, he used all sorts of means, and followed all the way through on his beliefs.
Hirano: So getting back to Fukushima, it seems when it comes to the life choices of the so-called Japanese elites, they seem caught in a system in which they will succeed and become famous by crushing their individuality and subsuming it under some organization in order to get ahead in a society and achieve fame and status. And the education system seems to be promoting this lifestyle where these sorts of people are created through intense competition. I think the very end result of this social and educational system was revealed, and it exploded in an explicit and ugly manner through various problems the Fukushima disaster has posed.
Koide: Yes, I think so. You said it.
Hirano: I see. In one sense it would have been possible even for these Japanese elites to make their personal responsibility clear and take appropriate actions only if they had lived a life based on individualism as you suggested.
Koide: Yes I think such a possibility exists, but unfortunately in Japan today that possibility has been completely crushed. It was abundantly clear from the Fukushima disaster that no one in this country is going to take responsibility.
Hirano: You've already talked about how TEPCO and the government made huge mistakes in dealing with the problem immediately after the accident. What do you see as the definitive mistake that led to this disaster?
Koide: There's a ton of them. Any specialist would have known right away there had been a meltdown, and that everyone needed to be evacuated immediately. And evacuating to 20 km away is totally inadequate. Iitate village some 40-50 km away received an enormous amount of contamination and was neglected for over a month.
Soma residents evacuated to Iitate, this kind of stupidity cannot stand, the government's criminal mistakes.
[...]
It is not a question of individual responsibility; it is a problem of the social system. Lack of any responsibility is the basis of the entire social system. What are your thoughts on this?
Koide: It's exactly as you say. This is what it has come to. I couldn't care less about a country like that. But in order to overcome this situation, it's something I mentioned earlier, but there is no way but for rather foolish citizens to get smarter. Only each individual standing up for his or her own way is going to do it.
Hirano: You've also talked about "responsibility for being fooled." You've said that even the deceived are guilty and stressed that they too must take responsibility. How do you think about this at the individual level? For example, you've often stated that there should be a new food labeling system put in place by which especially the generation that agreed to build the reactors would be obliged to eat the contaminated food―would this be an example of taking individual responsibility for you?
Koide: Yes, that's exactly what I mean. So, because I think that every Japanese adult has responsibility for both allowing the rampant development of nuclear power and the Fukushima disaster, I said that they should be the ones to eat the contaminated food. And so that this disaster may never happen again, nuclear power must be eliminated―of course there should be no question of restarting the reactors. Yet, what I've just said is not really a widespread idea. Slowly all the reactors are being restarted.
Hirano: So in that sense Japanese citizens' responsibility is increasing in that they are allowing the restart of the reactors.
Koide: I think the nuclear power issue is precisely analogous to the war.
Hirano: Indeed, as with the damage of misinformation and national morality discourse we talked about and the pressure that comes from those hints of someone being somehow "un-Japanese," it seems to really resemble the war.
Koide: I think so, yes.
Hirano: I'd like to ask more about the responsibility for being misled. Up to now the reason most would say that nuclear power has been allowed is the myth of safety―a myth invented by the coordination of the government, TEPCO, and the media. So Japanese citizens have been robbed of being told the truth, of having the chance to know the truth.
Koide: That's true.
Hirano: So the likely response to your position would be that it's unjust to blame those who were robbed of the chance to know the truth. How would you answer this challenge?
Koide: I also said that the current situation is just like during the war. Then, too, the media only reported the information coming from imperial headquarters: The Japanese military enjoyed nothing but a string of victories. We were all told that because of the emperor Japan was a divine country and therefore could not lose. You would go to school and there would be the emperor's portrait hanging on the wall. There was a place where the emperor was enshrined right there on school grounds. Every child was taught that the emperor was present there.
In such a country it wasn't strange to think that Japan would win the war. But those who knew more about the world, including of course those in the military, knew that Japan could not win. Still they said nothing. And so everyone was swept along with the current.
But history is harsh, and in the end Japan was battered. And people at that time said, "Ah, we've been misled. The military are the culprits." But even within all of this there were those who resisted the war. The number of people tortured and killed by the Special Higher Police was huge. And those people, too, were labeled as "un-Japanese" and ostracized from society by the majority of the population. Whole families, whole groups of people were obliterated.
So those who lived then were duped, they were given false information. But should they say that's where their responsibility ends? I would respond that even if they were duped, the duped still bear the responsibility of the duped. How did each and every one of them live their lives during the war? How did they deal with the information they were being given? I think we need to include these kinds of questions when we interrogate ourselves over taking responsibility. Now if you say this people get angry but I think without question the emperor has absolute responsibility for the war. We ended up moving on without trying to pursue the emperor's war responsibility.
Even today you'll see people happily shouting "Tennō heika banzai," Long Live the Emperor. At midnight NHK will broadcast the Japanese flag flapping in the wind. I can't stand that and so don't watch TV. Most Japanese get happy when they hear 'honorable' addresses by His Majesty the Emperor or news about the imperial family. From the bottom of my heart I think we should have pursued his war crimes and punished him with whatever it takes, including execution. I have been saying this and people get very angry.
I am told not to criticize the emperor. They say if I do I'll harm the anti-nuclear movement.
Hirano: Even people in the anti-nuclear movement warn you about things like that? A critical reference to the emperor's wartime responsibility could be fatally divisive for the movement?
Koide: Those roots are that strong when you talk about war responsibility. But as I have mentioned to you, I feel at the bottom of my heart that each and every individual must take personal responsibility for how he or she lived his or her life. That's the reason why I wanted the emperor to take his responsibility as a person.
We must build such a country. Even the duped and the lied to have responsibility as individual human beings. It's true for those who lived through the war, and it's true for those who promote nuclear power in Japan today―indeed it's true for everyone on earth. Each one, should they be deceived, is responsible for being deceived.
[...]
http://apjjf.org//2016/06/Hirano.html
Just warning you ahead of time... but the comparisons to our American history and empire today and in past decades really makes the situation look like a mirror... same situation every time... here's a few highlights outside of the radiation issues themselves that the first half of the article mainly discusses.“The Fukushima Nuclear Disaster is a Serious Crime”: Interview with Koide Hiroaki
福島核災害は明らかに深刻な犯罪である—小出裕章氏に聞く
Katsuya Hirano and Hirotaka Kasai
3/11 and Japanese Resilience Five Years Later
March 15, 2016
Volume 14 | Issue 6 | Number 2
Translation by Robert Stolz
Transcription by Akiko Anson
Introduction
Koide Hiroaki (66) has emerged as an influential voice and a central figure in the anti-nuclear movement since the nuclear meltdown at Fukushima Daiichi of March 11, 2011. He spent his entire career as a nuclear engineer working towards the abolition of nuclear power plants. His powerful critique of the "nuclear village" and active involvement in anti-nuclear movements "earned him an honorable form of purgatory as a permanent assistant professor at Kyoto University."1 Koide retired from Kyoto University in the spring of 2015, but continues to write and act as an important voice of conscience for many who share his vision of the future free from nuclear energy and weapons. He has authored 20 books on the subject. Professor Kasai Hirotaka and I visited his office at Kyoto University's Research Reactor Institute in Kumatori, Osaka, on December 26th, 2014 for this interview. We believe that the contents of the interview, which offer new information about the degree of radioactive contamination and invaluable insight into Koide's ethical and political stance as a scientist, remain crucial for our critical reflection on ecological destruction, the violation of human rights, and individual responsibility. Professor Robert Stolz, the translator of this interview and the author of Bad Water (Duke University Press, 2015), provides a historical perspective on the interview in a separate article. KH
[...]
Because there are limits to what one can do on one's own, I think we need a movement that forces the government and TEPCO to take responsibility for the precise measurement of the contamination.
Hirano: Some have raised doubts over precisely this kind of rigorous measurement citing possible damage caused by rumors or misinformation (fūhyōhigai/風評被害), but to me this sort of criticism is tainted with a sort of "national morality" discourse (kokumin dōtokuron/国民道徳論).
Koide: Yes, I think so.
Hirano: There seems to be a very strong sense of dividing people into those who are seen as patriotic and those who are seen as un-Japanese (hikokumin/非国民).
Koide: For me, I've been making statements on the Fukushima contamination. These statements have been denounced and even made some angry with me. But the contamination is real. For a long time now I've been the kind of person who would rather hear the truth, no matter how awful, than to remain ignorant. I am absolutely not going to hide the truth; no matter how much criticism I have to take I am going to diligently report the truth. Yeah, a lot of people get angry with me. (Laughs).
[...]
Hirano: Last summer I interviewed Murakami Tetsuya 12 Just as the accident was happening he reached out to the government. But he got no response. He went to the prefecture. No response from them either. In the end he just used his own judgment. So really there was essentially zero emergency management in place. His thoughts at the time were to get the whole village to emigrate; that really there was nothing to do but to buy land and move to Hokkaido. He said these were his actual plans at the time. In fact, it would seem that the myth of safety has so totally permeated the bureaucracy that there really is no one who thinks about these things―wouldn't you say?
Koide: That's right. Not a single nuclear expert or policy maker ever seriously considered the possibility of an accident like this. I knew accidents were possible, and that when they happened the damage would be enormous; I had been commenting on the possibility, referring to some results of simulations. But still I would have thought the kind of disaster that happened at Fukushima was some kind of impossible nightmare―yet it actually happened. It was like the worse nightmare becoming a reality. And if even I thought this then all those pronuclear people surely never gave it a moment's thought. And so when it actually happened, no one had thought about, let alone built a system to deal with it.
II The Responsibility of the Scientist and the Citizen
Hirano: Going back to an earlier discussion. You've repeatedly talked about the government's responsibility, scientists' responsibility, and individual responsibility. It would seem that this word "responsibility" is an extremely important keyword for you. You often emphasize it in your writing, too. What I want to ask concerns the issue of scientists' special responsibility, a particular social responsibility. Scientists are often thought of as technicians, but this is not really the case. As a result, I feel you've pursued an intense interrogation of yourself as a scientist. As you've said you are not going to enter politics, could you connect this discussion of scientific responsibility to your earlier discussion of doing all that has fallen to you personally to do? How should we think about these two things?
Koide: I am in science and as such I have to take on the responsibility of a scientist-Just as a politician must take political responsibility. I think I mentioned this to you the last time, but I am an absolute individualist (tetteiteki na kojinshugisha/徹底的な個人主義者). I don't want to be constrained by anyone. I want to be able to decide my own life for myself. But because I've made this choice by myself I must also take full responsibility for that choice.
It's two sides of the same coin. I don't take orders from anyone. And this means that I alone bear the responsibility. It's really as simple as saying: I'm a scientist and so I have the responsibility of a scientist.
Hirano: On this way of thinking about responsibility: "Who is the subject responsible?"―this way of thinking about it seems to be quite absent in contemporary Japan.
Koide: Right. People living in Japan today have not made decisions as individuals. They just "go with the flow;" as long as they follow the "authorities" whom they believe will guarantee the happiness of their individual selves. This seems true of education, too. Go to a slightly better school; get into a slightly better company; grow a bit more rich, a bit more grand. I think everyone is swept up in this current, and it's really senseless.
I think it is extremely important that each and every individual live out their individuality. The absolute worst thing is for everyone to become blindly obedient to the "authorities," yet this is the Japan we find ourselves in today. And so no one takes any responsibility. Living in such a society it is too easy to say, "It can't be helped." Everyone is thus able to blame the society as a whole; "It can't be helped." And so no one takes any individual responsibility.
The most extreme and obvious example was the war. Everyone would say: "It's not my fault; I was deceived. The military were the culprits." Saying this allows people to remain at a distance, indifferent. It is bad news for a nation when its citizens have only this view of responsibility.
Hirano: You've declared, "I am an absolute individualist." Personally I am very interested in that statement. So could you speak a bit more concretely about the meaning of your individualism for how one lives a life? In other words, could you explain just what you mean by this "individualism?"
That is, in Japan being individualistic is more often a way to say egotistical; a sort of disregard of others. One should pursue one's own interests―in English the word is "selfish" ― egocentric ― pursue your own egotistic advantage. Now this seems completely different from the way you use the term. Could you speak directly to this difference?
Koide: I think you've just done so.
Hirano: Did I? (Laughs). So that's it then, just as I said? Still it's clearly not selfishness.
Koide: No, I don't think it's about interests.
Hirano: It's about values isn't it?
Koide: Yes, it's about personal values. You and I are different people. I am different again from Mr. Kasai. Why? Well our genetic information is different. I received a bundle of information from my parents. You and Mr. Kasai, too, are influenced by your genetic information. Every one of the over one hundred million Japanese is a unique human being; and every one of the over 7.3 billion people on earth are unique individuals.
History may keep moving on, and there is a big, wide world here on this planet earth. That said, right now, at this moment, and right now, in this place, I exist as an irreplaceable being. It is nothing but an absolute truth. You normally live in Los Angeles, but right now at this moment you are a person who is here. Mr. Kasai has come down from Tokyo. While acknowledging all the implications of being within the flow of history, we are all right here, right now.
In other words, every single individual human being has a different way of living a life; they are each unique. They have each lived a life that absolutely no one else could have lived. It is a real loss if they don't live up to their full potential. Those are my thoughts.
So for my own unique self, and so for your own unique self, and Mr. Kasai's own unique self, none of us should be compelled by someone else to do something (meirei o sarete/命令されて). If we don't live our lives according to the will coming from deep within ourselves, that's a real loss; we must all live with our values coming from within ourselves.
I am going to retire next March, but though I am the lowest ranked employee here― above me are assistant professors and professors ― because of the peculiar arrangements of working where I do, I am not compelled to take orders from anyone. I am the lowest ranked so of course there is also no one below me to order around. So I am in a position where I never take nor give orders. For me this is the ideal position to be in.
And so I can live out my own life according to my own values; I'm allowed to live a life that suits me. Now I found myself in this position largely by accident, and then chose to continue to live my life this way. Related to this, I am a human being and so will make mistakes, but these mistakes will be things that I have chosen, things that I have personally done so there is nothing to do but to take responsibility for them. This is what I mean when I say that responsibility is an extremely important word.
Hirano: Well, you've exhaustively criticized this competitive society. You've said that this competitive society has ruined Japan and destroyed life based on what you call responsibility.
Koide: Yes. Everyone is running towards the exact same goal. It's ludicrous. You want to go that way; I want to go this way. I think this would be the ideal society. Full mutual recognition is a good thing.
Hirano: Does your view come from your personal experience? In your books you state that you were a really conscientious student when you were younger (laughs).
Koide: (laughs) Well, yes.
Hirano: You studied extremely hard. Did everything extremely hard. You continued this in your nuclear research in college believing that a new energy source was cheap and good for everyone. You must have thought this was a great thing.
Koide: That's right.
Hirano: But you eventually noticed that it was all wrong. So on this, from deep in your own experience, it's an individual history, an individual experience, in one sense it's connected to your current individualism, to how you live your life focused on the important things to you.
Koide: I think that's right. So, well, when I was young, in my late teens, I was consumed by the dream of nuclear power. I devoted my life to it. That was all a mistake―it did not take me too long to realize that.
Hirano: When did it happen? In graduate school?
Koide: My third year in university.
Hirano: Third year―so as an undergraduate.
Koide: Yes, I came to this realization in the latter half of my undergraduate studies. It was foolish and I curse myself for it, but I didn't quit. To this day I've lived my life as someone who made that wrong choice, and there is nothing to do but make amends for that choice.
At a minimum I wanted to get rid of nuclear power before there was a bad accident. I guess I've lived with this wish for over forty years―but that wish stayed out of reach. And here we have had the accident so my life has been for nothing. You could say that thing I wanted most to do has been denied. Really, what have I lived for? I think about that from time to time.
As this was my choice I have to accept it. So while the meaning of my life may have been lost, still I was able to live my own life as I pleased, without submitting to the orders of others and without ordering others around―for this I am grateful. My hopes were never realized. History is full of that kind of thing. Likely very few people see their hopes fulfilled. And while in my case they were rejected, I was able to live the life I wanted and that is a life to be grateful for.
Hirano: In a way, it's just how Tanaka Shōzō lived his life isn't it?
Koide: Yes it is. That is what I like about Shōzō.
Hirano: On that point. His life, too, was a defeat.
Koide: Complete and total defeat.
Hirano: Still, he used all sorts of means, and followed all the way through on his beliefs.
Hirano: So getting back to Fukushima, it seems when it comes to the life choices of the so-called Japanese elites, they seem caught in a system in which they will succeed and become famous by crushing their individuality and subsuming it under some organization in order to get ahead in a society and achieve fame and status. And the education system seems to be promoting this lifestyle where these sorts of people are created through intense competition. I think the very end result of this social and educational system was revealed, and it exploded in an explicit and ugly manner through various problems the Fukushima disaster has posed.
Koide: Yes, I think so. You said it.
Hirano: I see. In one sense it would have been possible even for these Japanese elites to make their personal responsibility clear and take appropriate actions only if they had lived a life based on individualism as you suggested.
Koide: Yes I think such a possibility exists, but unfortunately in Japan today that possibility has been completely crushed. It was abundantly clear from the Fukushima disaster that no one in this country is going to take responsibility.
Hirano: You've already talked about how TEPCO and the government made huge mistakes in dealing with the problem immediately after the accident. What do you see as the definitive mistake that led to this disaster?
Koide: There's a ton of them. Any specialist would have known right away there had been a meltdown, and that everyone needed to be evacuated immediately. And evacuating to 20 km away is totally inadequate. Iitate village some 40-50 km away received an enormous amount of contamination and was neglected for over a month.
Soma residents evacuated to Iitate, this kind of stupidity cannot stand, the government's criminal mistakes.
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It is not a question of individual responsibility; it is a problem of the social system. Lack of any responsibility is the basis of the entire social system. What are your thoughts on this?
Koide: It's exactly as you say. This is what it has come to. I couldn't care less about a country like that. But in order to overcome this situation, it's something I mentioned earlier, but there is no way but for rather foolish citizens to get smarter. Only each individual standing up for his or her own way is going to do it.
Hirano: You've also talked about "responsibility for being fooled." You've said that even the deceived are guilty and stressed that they too must take responsibility. How do you think about this at the individual level? For example, you've often stated that there should be a new food labeling system put in place by which especially the generation that agreed to build the reactors would be obliged to eat the contaminated food―would this be an example of taking individual responsibility for you?
Koide: Yes, that's exactly what I mean. So, because I think that every Japanese adult has responsibility for both allowing the rampant development of nuclear power and the Fukushima disaster, I said that they should be the ones to eat the contaminated food. And so that this disaster may never happen again, nuclear power must be eliminated―of course there should be no question of restarting the reactors. Yet, what I've just said is not really a widespread idea. Slowly all the reactors are being restarted.
Hirano: So in that sense Japanese citizens' responsibility is increasing in that they are allowing the restart of the reactors.
Koide: I think the nuclear power issue is precisely analogous to the war.
Hirano: Indeed, as with the damage of misinformation and national morality discourse we talked about and the pressure that comes from those hints of someone being somehow "un-Japanese," it seems to really resemble the war.
Koide: I think so, yes.
Hirano: I'd like to ask more about the responsibility for being misled. Up to now the reason most would say that nuclear power has been allowed is the myth of safety―a myth invented by the coordination of the government, TEPCO, and the media. So Japanese citizens have been robbed of being told the truth, of having the chance to know the truth.
Koide: That's true.
Hirano: So the likely response to your position would be that it's unjust to blame those who were robbed of the chance to know the truth. How would you answer this challenge?
Koide: I also said that the current situation is just like during the war. Then, too, the media only reported the information coming from imperial headquarters: The Japanese military enjoyed nothing but a string of victories. We were all told that because of the emperor Japan was a divine country and therefore could not lose. You would go to school and there would be the emperor's portrait hanging on the wall. There was a place where the emperor was enshrined right there on school grounds. Every child was taught that the emperor was present there.
In such a country it wasn't strange to think that Japan would win the war. But those who knew more about the world, including of course those in the military, knew that Japan could not win. Still they said nothing. And so everyone was swept along with the current.
But history is harsh, and in the end Japan was battered. And people at that time said, "Ah, we've been misled. The military are the culprits." But even within all of this there were those who resisted the war. The number of people tortured and killed by the Special Higher Police was huge. And those people, too, were labeled as "un-Japanese" and ostracized from society by the majority of the population. Whole families, whole groups of people were obliterated.
So those who lived then were duped, they were given false information. But should they say that's where their responsibility ends? I would respond that even if they were duped, the duped still bear the responsibility of the duped. How did each and every one of them live their lives during the war? How did they deal with the information they were being given? I think we need to include these kinds of questions when we interrogate ourselves over taking responsibility. Now if you say this people get angry but I think without question the emperor has absolute responsibility for the war. We ended up moving on without trying to pursue the emperor's war responsibility.
Even today you'll see people happily shouting "Tennō heika banzai," Long Live the Emperor. At midnight NHK will broadcast the Japanese flag flapping in the wind. I can't stand that and so don't watch TV. Most Japanese get happy when they hear 'honorable' addresses by His Majesty the Emperor or news about the imperial family. From the bottom of my heart I think we should have pursued his war crimes and punished him with whatever it takes, including execution. I have been saying this and people get very angry.
I am told not to criticize the emperor. They say if I do I'll harm the anti-nuclear movement.
Hirano: Even people in the anti-nuclear movement warn you about things like that? A critical reference to the emperor's wartime responsibility could be fatally divisive for the movement?
Koide: Those roots are that strong when you talk about war responsibility. But as I have mentioned to you, I feel at the bottom of my heart that each and every individual must take personal responsibility for how he or she lived his or her life. That's the reason why I wanted the emperor to take his responsibility as a person.
We must build such a country. Even the duped and the lied to have responsibility as individual human beings. It's true for those who lived through the war, and it's true for those who promote nuclear power in Japan today―indeed it's true for everyone on earth. Each one, should they be deceived, is responsible for being deceived.
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http://apjjf.org//2016/06/Hirano.html