Study: Evacuating after a nuclear disaster is normally a waste of time and money

Japanese evacuation centre. Image: Dai Kurokawa/EPA.

Over 110,000 people were moved from their homes following the Fukushima nuclear disaster in Japan in March 2011. Another 50,000 left of their own will, and 85,000 had still not returned four-and-a-half years later.

While this might seem like an obvious way of keeping people safe, my colleagues and I have just completed research that shows this kind of mass evacuation is unnecessary, and can even do more harm than good. We calculated that the Fukushima evacuation extended the population’s average life expectancy by less than three months.

To do this, we had to estimate how such a nuclear meltdown could affect the average remaining life expectancy of a population from the date of the event. The radiation would cause some people to get cancer and so die younger than they otherwise would have (other health effects are very unlikely because the radiation exposure is so limited). This brings down the average life expectancy of the whole group.

But the average radiation cancer victim will still live into their 60s or 70s. The loss of life expectancy from a radiation cancer will always be less than from an immediately fatal accident such as a train or car crash. These victims have their lives cut short by an average of 40 years, double the 20 years that the average sufferer of cancer caused by radiation exposure. So if you could choose your way of dying from the two, radiation exposure and cancer would on average leave you with a much longer lifespan.

How do you know if evacuation is worthwhile?

To work out how much a specific nuclear accident will affect life expectancy, we can use something called the CLEARE (Change of life expectancy from averting a radiation exposure) Programme. This tells us how much a specific dose of radiation will shorten your remaining lifespan by on average.

Yet knowing how a nuclear meltdown will affect average life expectancy isn’t enough to work out whether it is worth evacuating people. You also need to measure it against the costs of the evacuation. To do this, we have developed a method known as the judgement or J-value. This can effectively tell us how much quality of life people are willing to sacrifice to increase their remaining life expectancy, and at what point they are no longer willing to pay.

You can work out the J-value for a specific country using a measure of the average amount of money people in that country have (GDP per head) and a measure of how averse to risk they are, based on data about their work-life balance. When you put this data through the J-value model, you can effectively find the maximum amount people will on average be willing to pay for longer life expectancy.

After applying the J-value to the Fukushima scenario, we found that the amount of life expectancy preserved by moving people away was too low to justify it. If no one had been evacuated, the local population’s average life expectancy would have fallen by less than three months. The J-value data tells us that three months isn’t enough of a gain for people to be willing to sacrifice the quality of life lost through paying their share of the cost of an evacuation, which can run into billions of dollars (although the bill would actually be settled by the power company or government).

The three month average loss suggests the number of people who will actually die from radiation-induced cancer is very small. Compare it to the average of 20 years lost when you look at all radiation cancer sufferers. In another comparison, the average inhabitant of London loses 4.5 months of life expectancy because of the city’s air pollution. Yet no one has suggested evacuating that city.


We also used the J-value to examine the decisions made after the world’s worst nuclear accident, which occurred 25 years before Fukushima at the Chernobyl nuclear power plant in Ukraine. In that case, 116,000 people were moved out in 1986, never to return, and a further 220,000 followed in 1990.

By calculating the J-value using data on people in Ukraine and Belarus in the late 1980s and early 1990s, we can work out the minimum amount of life expectancy people would have been willing to evacuate for. In this instance, people should only have been moved if their lifetime radiation exposure would have reduced their life expectancy by nine months or more.

This applied to just 31,000 people. If we took a more cautious approach and said that if one in 20 of a town’s inhabitants lost this much life expectancy, then the whole settlement should be moved, it would still only mean the evacuation of 72,500 people. The 220,000 people in the second relocation lost at most three months’ life expectancy and so none of them should have been moved. In total, only between 10 and 20 per cent of the number relocated needed to move away.

To support our research, colleagues at the University of Manchester analysed hundreds of possible large nuclear reactor accidents across the world. They found relocation was not a sensible policy in any of the expected case scenarios they examined.

More harm than good

Some might argue that people have the right to be evacuated if their life expectancy is threatened at all. But overspending on extremely expensive evacuation can actually harm the people it is supposed to help. For example, the World Heath Organisation has documented the psychological damage done to the Chernobyl evacuees, including their conviction that they are doomed to die young.

From their perspective, this belief is entirely logical. Nuclear refugees can’t be expected to understand exactly how radiation works, but they know when huge amounts of money are being spent. These payments can come to be seen as compensation, suggesting the radiation must have left them in an awful state of health. Their governments have never lavished such amounts of money on them before, so they believe their situation must be dire.

The ConversationBut the reality is that, in most cases, the risk from radiation exposure if they stay in their homes is minimal. It is important that the precedents of Chernobyl and Fukushima do not establish mass relocation as the prime policy choice in the future, because this will benefit nobody.

Philip Thomas, Professor of Risk Management, University of Bristol.

This article was originally published on The Conversation. Read the original article.

 
 
 
 

How the rise of anti-crime politics caused lasting harm to Black Americans

"I see an awareness that has developed in the Black community in the last 10 years or so about how deeply racist the criminal justice system has become," James Forman Jr. says. (David McNew/Getty Images)

The police killing of George Floyd, and the protest movement that emerged from it, has reinvigorated a national conversation around reinventing criminal justice policy in the United States.

At the same time, reports that violent crime is rising in many US cities have resurrected talk of the much-disputed “Ferguson effect,” a theory put forward by law enforcement professionals, and some researchers, who argued that police slowdowns in the wake of the first wave of Black Lives Matter protests resulted in elevated rates of violent crime. President Donald Trump is trying to weaponise this narrative, paired with images of federal officers clashing with protesters in the streets of Portland, to wage a 1968-style backlash election campaign.

“People who want to mobilise a lock-them-up style of either policing or prosecution have tried to weaponise those short-term increases,” says James Forman Jr., professor of law at Yale Law School. “Criminologists will say you have to be very, very cautious about short-term movement [in crime statistics]. We don't know whether or not what we're seeing right now [with violent crime increasing] is going to sustain itself. But the fact is, it's here and people are talking about it.”

In 2018, Forman won the Pulitzer Prize in nonfiction for his book Locking Up Our Own: Crime and Punishment in Black America. Drawing on his experience as a public defender in Washington, DC, he traced the emergence of anti-crime politics in late 20th century Black communities. Forman showed how newly empowered Black politicians fought for policies they believed would protect and uplift Black Americans, but inadvertently contributed to mass incarceration. 


CityMetric recently caught up with Forman to discuss crime trends, where he sees reason for hope in this moment and how the Black political class’s attitude toward crime and punishment has shifted since the latter part of the 20th century. 

This interview has been edited and condensed. 

There is talk right now about a resurgence of crime and violence in American cities. We saw similar, more localised concerns after the initial 2015 Black Lives Matter protests in Ferguson and Baltimore. Do you fear this could reinvigorate the kind of politics you describe in your book among segments of the Black community and political class?

I fear that it could be reinvigorated nationally and also in the Black political class. Look at the political conversations that are happening in Atlanta right now, for example, a city that also has seen a short-term uptick in crime as it is a site of a lot of protests about George Floyd and Breonna Taylor on the national level, as well as Rayshard Brooks and Ahmaud Arbery more locally in Georgia.

I think that you can already see in some of the language of the local elected officials this idea that we have to be very careful about pulling back. [They are saying] “while the protesters may make some valid points, we can't risk returning to the ‘80s and ‘90s.” Those decades really traumatised the United States, and particularly traumatised Black communities. There's a deep fear about returning to the levels of the violence that we saw in the crack years.

You write a lot about class divides among Black Americans, where middle income and elite Black people don't suffer as much from extremely punitive policies. They also have closer ties to the politicians who are creating these policies. There are very specific groups of people, even in marginalised communities, whose voices are heard.  As a result of these dynamics, you write about Black politicians fighting for things like mandatory minimum prison sentences or against decriminalising marijuana. Is there still that disconnect between those who suffer the most from criminal justice policies and those who are actually heard in political discourse?  

Let me just say a caveat, that when we talk about class divisions in the Black community it's important to hold two truths in our head at the same time. Bruce Western and others have shown the way in which class, educational status, income can dramatically reduce the likelihood of being hardest hit by the criminal system – namely incarcerated. Middle class and upper middle class Black people get some measure of protection. It's also true at the same time that Black people of all classes are worse off relative to their class counterparts in the white community. 

One area where class is least protective is policing and police stops. The police do not know how many degrees you have. They don't know how much money you have in your bank account. I want to be very clear that in making this point about class, I'm not making the argument that race or racism don't matter in this context. 

In terms of how it plays out now, I see an awareness that has developed in the Black community in the last 10 years or so about how deeply racist the criminal justice system has become. Twenty or 30 years ago they had a consciousness, but there's levels of understanding. Many of the people I write about in the book wanted to promote the interests of the Black community. They weren't motivated by indifference or callousness. When presented with mounting evidence of how awful this system has been in Black lives, they're reconsidering and recalibrating. 

Lots of former elected officials have said to me some version of “I didn't know at the time and I appreciate that you showed us in our full complexity. I appreciate that you showed the pressures we were under. If I had known then what I know now, maybe I would have been less quick to go along with some of these harsh measures.” 

The second thing that has affected the Black political class has been the emerging movements, led by Black people in particular and led by young people. They not only educated leaders, but pressured them and made them understand that there is a political cost. If you're not moved by the moral argument, then you'll be moved by the political argument. You'll be moved by the people protesting outside the office of District Attorney Jackie Lacey in Los Angeles, for example, where Black Lives Matter LA has held, I believe, a year of consecutive protests against a Black district attorney who has had really some of the worst practices.

From what I can tell, she's been pressured by the movement to change some of her positions on important issues like prosecution of low-level drug offenders, for example, and the aggressiveness with which she prosecutes police officers for acts of violence.

What do you make of the calls to defend or even abolish the police?

What I find so compelling about abolition, initially in the prison context and extended to the police as well, is that it shifts the conversation and forces us to go through experiments in which we imagine what it would take to build that world. I think that exercise is very important, because it pushes us further than we are naturally inclined to go. Cultivating a broader imagination is an incredibly important part of this work, because as you know from my book, often it was lack of imagination that caused people to fall back on [punitive policies]. 

That's what caused D.C. Councilmember David Clarke to call the police rather than public health experts when he was overwhelmed with letters about heroin addicts in public space. He was anti-drug war, but he couldn't imagine responding to a call for help with heroin addicts with anything other than police. That's a very common move from even really good and progressive people. 

People who are for defunding, for abolition, are absolutely right about reinvesting that money into alternative structures that support communities. But the reinvestment part doesn't follow naturally from the terms. We might want to come up with a term that captures the new stuff we want to do. I think that's particularly important because one of the reasons Black communities have ended up supporting more police is that Black communities have always wanted their fair share of the resources.

Then, the evidence suggests the United States has too many police officers doing prophylactic, preventative, or stop-and-frisk style policing. The style of policing that leads to district level harassment, pulling people over for no reason. But we have too little investment in the parts of police departments that investigate unsolved crimes. I'm talking about the investigator or the detective who comes to your house after there's been a robbery, an assault, a rape, or homicide. 

As compared to European countries, in the United States we actually underinvest in those parts of our police departments. Jill Leovy’s book Ghettoside shows this in dramatic detail. She describes an LAPD that's stopping and frisking Black drivers wantonly and yet the homicide detectives are still relying on a fax machine and the fax machine is broken. They have to go with their own money to Staples to buy a printer. Meanwhile, other aspects of the department are kitted out in this ridiculous riot gear that makes them look like they're in Fallujah. 

That under investment is particularly damaging to Black communities because we're disproportionately victimised by crime. Because of racism and this allocation of resources, the police are less likely to respond in Black communities. The kids I used to work with in the charter schools in DC, we talk about no snitching, but one of the reasons they would never call the police after they'd been victimised by crime is they would say, “They're not even going to come. You're wasting time.” 

I did a Q&A with Jill Leovy too and her argument is one I've struggled to articulate in our present moment. She argues the state doesn't have a monopoly on violence in low-income Black neighbourhoods, because investigations of violence are deemphasised and crime victims or their loved ones often take retribution into their own hands.  But right now, establishing or preserving the state's monopoly on violence isn't an appealing talking point. 

Yes, this is another thing nobody's talking about. Whatever we're going to do instead of the police has to be accountable to the public. The best, most direct way to have accountability is to have the individuals be public employees. As long as we have 300 million guns in this country at least some of those state employees are going to themselves be armed. It's unreasonable to ask them to do the job without it. Not as many need to be armed as are armed now, but some of them need to be. But they can't be hiding behind union contracts or civil service protections which make it impossible to remove even the worst performing, most abusive officers. 

We can not call them police if we want to. That's semantic, but maybe symbolism matters. But those people have to be state employees. They can work with community-based nonprofits, but there are also communities that don't have as robust of a nonprofit network, and they deserve protection too. These [community] groups have to be accountable to the state and, when they don't exist, the state has to be there. 

Progressives get all the points I just made when it's applied to education. The notion that things be public and accountable to the state is understood when it comes to schools. It's exactly why so many people on the left are opposed to charter schools, because they say they don't have public accountability. They want these things to be a state function. But this point about the difficulty in removing this entirely from the hands of the state is, I think, one that liberals and progressives understand from other contexts.

Jake Blumgart is a staff writer at CityMetric.