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“Organization is the weapon of the oppressed” – Kwame Ture
Whether we learn history from the 1200s or the 1800s, there has always been one thing that’s constant: revolution. From the Abbasid Caliphate in 750 CE to the ongoing Spring Revolution against the military coup in Myanmar, we have seen time and time again that when people’s voices are suppressed and unacknowledged, they will make themselves seen and heard in physical ways, rather than just vocal. As a result of the interplay between evolving ideas, cumulative systemic inequality, and simple human nature, protest and uprising has been a means for the people to regain their power.
What do we define as a revolution? The term is complex, and there is no one strict definition. However, what we can say is that the recent Nepalese uprising certainly has the attributes of past revolutions.
On September 4th, Nepal’s government banned more than two dozen social media platforms that failed to comply with new registration requirements mandating agreement to “comply with content removal orders from authorities.” This led to a disruption in communication across the country, raising concerns about free speech and the censorship of information. Ironically, it was Nepal’s Ministry of Communication that banned twenty-six social media platforms, including YouTube, LinkedIn, Instagram, TikTok, and Reddit, after they refused to comply with Nepal’s new laws about regulating social media. This was critical, as more than half of the Nepalese population are Internet users.
In justification, the government claimed that the ban was necessary to combat online issues such as misinformation, cybercrime, and fake accounts. But many citizens saw it as an attempt to suppress criticism of the government in response to recent scandals of nepotism and corruption. For example, Shrinkhala Khatiwada, daughter of former Health Minister Birodh Khatiwada, often posts pictures on Instagram showcasing her travels abroad and luxurious lifestyle, making her a target of public outcry. In addition, after the promulgation of the 2015 constitution, the position of prime minister rotated between three people: K.P. Sharma Oli, Pushpa Kamal Dahal, and Sher Bahadur Deuba, all of whom consistently faced allegations of corruption. Also, since 2024, more than half (66.1%) of the gross domestic product has come from remittances (money sent home by people who are working abroad), shedding light on how few economic opportunities exist within the country, while the Nepali elite post designer bags online.
Protesters used VPNs to avoid the social media ban and were able to organize and mobilize together, primarily utilizing the platform Discord. They held tactical discussions ranging from seizing ammunition from police stations to disabling airplane tires. However, Nepali police fought back, killing 19 protesters. Afterwards, people organizing in Discord servers asked members to stop attending class and called for the temporary closure of schools until the government accepted accountability for these deaths.
After K.P. Sharma Oli’s resignation on September 9th, members of the Nepali uprising held a “mini-election” in their Discord server, Youth Against Corruption, where more than ten thousand people, including members of the Nepali diaspora, watched potential prime minister candidates debate in real time and elected one online.
Nepal is not the first South Asian country where the youth have overthrown the government. In 2022, Sri Lankan youth overthrew the Rajapaksa family dynasty over rising prices and persistent corruption. In 2024, Bangladeshi students led bloody rallies in response to a controversial government job quota, where 56% of civil service jobs were reserved for various groups, and forced their prime minister to flee and resign after 15 years of rule.
We often lose sight of what really matters, falling into the trap of being separated by race, religion, country, and political party. Yet Nepal reminds us that top-down corruption knows no borders, whether you’re to the west or east of the Atlantic Ocean. What happened in Nepal is more than just a protest; it is an important symbol of revolution for the youth. In a time when their voices are suppressed, and society has normalized letting others decide their future, Nepal’s revolutionaries have reignited the flame of possibility. In an age saturated with hopelessness, their rebellion stands as a beacon of hope, proving that through mobilization and organization, the impossible can become possible.
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