“We do not want the Nuclear Power Plant. We want to live:” God of Life, Lead us to Justice and Peace (original) (raw)

I am IGNATIUS. I belong to the village Idinthikarai in Thirunelveli district in southern Tamil Nadu. Since a few years my family lives in the Casa Nagar Colony that was built as part of the Tsunami rehabilitation program. Though not many human lives were taken away, the tsunami gave us all a taste of what a natural disaster is. It took us all some time to get over the fear of living so close to the sea which behaved so strangely that day. But now the memory of that day is faded out by the new knowledge of a disaster that is looming over us and is going to be there every day. Our village and region are now famous for the upcoming Koodankulam Nuclear Power Plant (KKNPP). Now two events loom loud in my mind. Let me share it with you all. Last year, one quiet peaceful windy night we were woken up by a loud unfamiliar sound that pierced our ears and shocked us out of bed. We ran out in fear and saw that many others had got out of their houses searching for the source of the sound. All eyes turned towards the Plant area which is just 1.5 km from where I stay. We realized that something was happening there. The noise subsided. We later came to know that that was a trial dummy run that was done in the Plant. If the memory of a sound can frighten and bring your life to a standstill, then we know what it means because we experienced it. The second event is the news we saw last March about the Japan Tsunami and the Fukushima Nuclear Power Plant explosion. More than how and why it happened, we understand how weak the nuclear power plants are. Any small delay in getting the right amount of water, any human error in turning on or off a switch, a short tremor or shift in the earth, a wave from the nearby ocean that rushes in astray, a valve with a rusted nail in it can all start a disaster. And we realize that we are just 1.5 kms away from a disaster. Someone who came here to see us asked about how we spend our free time. I thought aloud with my friends Washington, Arnold, Josan, Riyas, Raja, Preston and Donald. It seems strange that for the past 358 days all we do when we have some time is to run to the compound of the Village Church where our mothers, sisters, aunts and grandparents are sitting as part of the struggle to stop the Power Plant. We have lost the urge to play. All we want is to know if the Power plant will be stopped. The other day someone asked me to sing a song. All I could remember were our slogans "We do not want the Power Plant. We want to live. When there are so many other sources of power generation, why go Nuclear? That too at the cost of our life?" I love to dance in tune with the beat of drums and good music. But now I dance with all my energy to the tune of songs like "Velkave Velkave Anukulaye ethirku makkal poraattam velkave…" It fills my mind with the determination that on no account should the plant be established here or anywhere in the world. If I can stop the plant with my legs and hands, I will keep on dancing forever so that the world will

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Nuclear necropower: The engineering of death conditions around a nuclear power plant in south India

Political Geography, 2021

The article concentrates on the ways people's claim to life, citizenry and democratic dissent were revoked the more they dared to defy and mobilise against a nuclear power plant at Kudankulam in southern India. Building on the literature on biopower and necropower, it is argued that the Indian state is exercising nuclear necropower through the creation of death conditions for subaltern populations as well as their political supporters. These 'death worlds' go beyond physical demise to encompass ecological, social and political conditions by which a person's life is diminished. Victims, suspects, and/or targets are geographically, socially and politically created as a consequence of sliding and syncretic subjugations to do with 'let die' and 'make die'. These variegated perspectives might be delineated by way of three overlapping modalities that embed necropower in the politics of the nuclear industries, environment, social hierarchies and state-backed operations to undermine subaltern populations, anti-nuclear activists and environmentalists. The first modality encompasses ecological factors by way of a silent and encroaching death where nuclear industries subject marginalised communities and casual labourers to a life of environmental uncertainty, exploitation and health hazards. The second is the more overt and punitive violence exacted on-and offline in order to contain and extinguish dissent against nuclear power. The third is by way of producing a culture of vilification in terms of strategies designed to malign and outcaste anti-nuclear activists and environmentalists.

Fukushima and the world's devastation

Tetsugaku, 2022

This paper reflects on our current ecological situation, from the Fukushima Nuclear Disaster. With the help of Felix Guattari's ecosophy, I explore the milieu of the disaster, and what it means to consider that we are already living in a devastated world. The Fukushima disaster and the events that followed appear as revealing how capitalism considers humans, the earth and social agency. I reflect on how various activist networks engage the question of the modes of valorization, and how situated knowledge and practices can help us reconsider the problem of attachments.

Peaceful Nuclear Tests, Eco­friendly Reactors, and the Vantage Point of Tamasha

BioScope: South Asian Screen Studies, 2018

The article analyzes the role of the documentary form in building pronuclear narratives around the Indian nuclear project. It situates the nuclear films made by two state institutions, Films Division of India (Films Division) and Vigyan Prasar, as part of a network of expert statements, documentary assertions, and state violence that bring into being a pronuclear reality. Through the insights gained from my practice­based enquiry, which led to the production and circulation of a film titled Nuclear Hallucinations, I argue that the certainty of the pronouncements of such documentaries can be unsettled by approaching them as a tamasha. I rely on the multiple connotations of the word tamasha in the South Asian context and its ability to turn solemn assertions into a matter of entertainment or a joke. This vantage point of tamasha vis­à­vis the Indian nuclear project builds upon the strategies of antinuclear documentaries that resist the epistemological violence of pronuclear assertions. In this article, I explore the role of comic modes and irony in forming sites of tamasha to create trouble within the narratives that position nonviolent antinuclear protestors as " antinational " elements. The article also expands on how the point of view of tamasha can engender new solidarities, which can resist the violence of the Indian nuclear project by forming new configurations of possibilities.

ANTI-NUCLEAR MOVEMENT IN INDIA: PROTESTS IN KUDANKULAM AND JAITAPUR

This article discusses two prominent protest movements in India responding to nuclear energy expansion, protests related to the Kudankulam Nuclear Power Project in Tamil Nadu and the Jaitapur Nuclear Power Project in Maharashtra. Partly based on ethnographic fieldwork at both sites, the article argues that these protest movements are substantially different from antinuclear mobilisations outside South Asia. Indian nuclear-related protest movements problematise the tensions of development and environment from a grassroots perspective but struggle with opposing claims that more energy is needed. Locally, projectaffected people do not trust government agencies to protect them and the local environment against creeping pollutions and potential disasters. Above all, local grievances are directed against high-handed procedures of compensating project-affected persons. Seen from this angle, these protest movements are in effect contributing to the arduous process of democratisation of governance regarding the constantly changing modalities of expanding energy provisions in India.

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Hamanishi, E., 2012, “Actors and Movements surrounding Nuclear Energy and Radioactive Contamination following the Fukushima Nuclear Disaster of 3/11: From the Perspective of Sociology of Action,” The 2nd ISA Forum of Sociology, Buenos Aires, Argentina, August 1-4, 2012

The Second ISA Forum of Sociology (August 1-4, …, 2012