Political disillusionment is widespread in contemporary society. In Japan, the search for the ‘outside’ of a stagnant reality sometimes leads marginalised young people to a disastrous image of social change. The Fukushima nuclear disaster was the realisation of such an image, triggering the largest wave of activism since the 1960s. The disaster revealed the interconnected nature of contemporary society. The protesters regretted that their past indifference to politics prefigured such a catastrophe and became motivated to protest in the streets. They did not share any totalising ideology or predetermined collective identity. Instead, the activism provided a space for each body to encounter others who forced them to feel and think, which also introduced an ethical dimension to their politics. In this book, Azumi Tamura proposes a concept of politics as a series of endless experiments based on creative responses to unexpected forces. Instead of searching for a transcendental reference for politics, she investigates an immanent force within individuals that motivates them to become involved in political action. Referencing Deleuzian philosophy, Tamura provides a different epistemological and ontological approach to the social movement studies. She suggests social movements themselves generate knowledge about how one may live better in a complex society and where our lives are exposed to uncertainty. This knowledge is neither empirical knowledge, nor normative political theory of ‘how we should live’. Instead, social movements bring affective knowledge into politics as they offer a space for experimenting with ‘how we might live.’ The encounter with such knowledge galvanizes our desire for ‘how we want to live’ and encourages new experiments.

This book explores social movements and political activism in contemporary Japan, arguing that the 2011 Fukushima nuclear accident marks a decisive moment, which has led to an unprecedented resurgence in social and protest movements and inaugurated a new era of civic engagement. Offering fresh perspectives on both older and more current forms of activism in Japan, together with studies of specific movements that developed after Fukushima, this volume tackles questions of emerging and persistent structural challenges that activists face in contemporary Japan. With attention to the question of where the new sense of contention in Japan has emerged from and how the newly developing movements have been shaped by the neo-conservative policies of the Japanese government, the authors ask how the Japanese experience adds to our understanding of how social movements work, and whether it might challenge prevailing theoretical frameworks.

This book examines the discursive formation of nuclear power in Japan. It will be of interest to students and scholars of social discourse, social movements, Japanese society, cultural studies, environmental communication, media analysis, energy and sustainability, and democracy, among others.

Nuclear power has been a contentious issue in Japan since the 1950s, and in the aftermath of the Fukushima nuclear power plant disaster, the conflict has only grown. Government agencies and the nuclear industry continue to push a nuclear agenda, while the mainstream media adheres to the official line that nuclear power is Japan's future. Public debate about nuclear energy is strongly discouraged. Nevertheless, antinuclear activism has swelled into one of the most popular and passionate movements in Japan, leading to a powerful wave of protest music. The Revolution Will Not Be Televised: Protest Music After Fukushima shows that music played a central role in expressing antinuclear sentiments and mobilizing political resistance in Japan. Combining musical analysis with ethnographic participation, author Noriko Manabe offers an innovative typology of the spaces central to the performance of protest music--cyberspace, demonstrations, festivals, and recordings. She argues that these four spaces encourage different modes of participation and methods of political messaging. The openness, mobile accessibility, and potential anonymity of cyberspace have allowed musicians to directly challenge the ethos of silence that permeated Japanese culture post-Fukushima. Moving from cyberspace to real space, Manabe shows how the performance and reception of music played at public demonstrations are shaped by the urban geographies of Japanese cities. While short on open public space, urban centers in Japan offer protesters a wide range of governmental and commercial spaces in which to demonstrate, with activist musicians tailoring their performances to the particular landscapes and soundscapes of each. Music festivals are a space apart from everyday life, encouraging musicians and audience members to freely engage in political expression through informative and immersive performances. Conversely, Japanese record companies and producers discourage major-label musicians from expressing political views in recordings, forcing antinuclear musicians to express dissent indirectly: through allegories, metaphors, and metonyms. The first book on Japan's antinuclear music, The Revolution Will Not Be Televised provides a compelling new perspective on the role of music in political movements.

“A gripping, suspenseful page-turner” (Kirkus Reviews) with a “fast-paced, detailed narrative that moves like a thriller” (International Business Times), Fukushima teams two leading experts from the Union of Concerned Scientists, David Lochbaum and Edwin Lyman, with award-winning journalist Susan Q. Stranahan to give us the first definitive account of the 2011 disaster that led to the worst nuclear catastrophe since Chernobyl. Four years have passed since the day the world watched in horror as an earthquake large enough to shift the Earth's axis by several inches sent a massive tsunami toward the Japanese coast and Fukushima Daiichi nuclear power plant, causing the reactors' safety systems to fail and explosions to reduce concrete and steel buildings to rubble. Even as the consequences of the 2011 disaster continue to exact their terrible price on the people of Japan and on the world, Fukushima addresses the grim questions at the heart of the nuclear debate: could a similar catastrophe happen again, and—most important of all—how can such a crisis be averted?

This book explores the politics of anti-nuclear activism in Tokyo after the Fukushima nuclear disaster of March 2011. Analyzing the protests in the context of a longer history of citizen activism in Tokyo, it also situates the movement within the framework of a global struggle for democracy, from the Arab Spring to Occupy Wall Street. By examining the anti-nuclear movement at both urban and transnational scales, the book also reveals the complex geography of today’s globally connected social movements. It emphasizes the contestation of urban space by anti-nuclear activists in Tokyo and the weaving together of urban and cyber space in their praxis. By focusing on the cultural life of the movement—from its characteristic demonstration style to its blogs, zines and pamphlets—this book communicates activists’ voices in their own words. Based on excellent ethnographic research, it concludes that the anti-nuclear protests in Tokyo after the Fukushima disaster have redefined social movement politics for a new era. Providing an analysis of a unique period in Japan’s contemporary urban history from the perspective of eyewitness observations, this book will be useful to students and scholars of Japanese Politics, Sociology and Japanese Studies in general.

The triple disaster that struck Japan in March 2011 forced people living there to confront new risks in their lives. Despite the Japanese government’s reassurance that radiation exposure would be small and unlikely to affect the health of the general population, many questioned the government’s commitment to protecting their health. The disaster prompted them to become vigilant about limiting their risk exposure, and food emerged as a key area where citizens could determine their own levels of acceptable risk. Food Safety after Fukushima examines the process by which notions about what is safe to eat were formulated after the nuclear meltdown. Its central argument is that as citizens informed themselves about potential risks, they also became savvier in their assessment of the government’s handling of the crisis. The author terms this “Scientific Citizenship,” and he shows that the acquisition of scientific knowledge on the part of citizens resulted in a transformed relationship between individuals and the state. Groups of citizens turned to existing and newly formed organizations where food was sourced from areas far away from the nuclear accident or screened to stricter standards than those required by the state. These organizations enabled citizens to exchange information about the disaster, meet food producers, and work to establish networks of trust where food they considered safe could circulate. Based on extensive fieldwork and interviews with citizens groups, mothers’ associations, farmers, government officials, and retailers, Food Safety after Fukushima reflects on how social relations were affected by the accident. The author vividly depicts an environment where trust between food producers and consumers had been shaken, where people felt uneasy about their food choices and the consequences they might have for their children, and where farmers were forced to deal with the consequences of pollution that was not of their making. Most poignantly, the book conveys the heavy burden now attached to the name “Fukushima” in the popular imagination and explores efforts to resurrect it.