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Tag: uprisings

  • Nepal’s Violent Gen Z Uprising

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    On the morning of September 6th, a black S.U.V. carrying a provincial minister from Nepal’s ruling party ran over an eleven-year-old girl, Usha Magar Sunuwar, outside her school in the city of Lalitpur. Rather than stop to help the injured victim, the occupants of the vehicle sped away. Many of the powerful in Nepal, like their brethren across South Asia, believe themselves to be exempt from accountability. And Sunuwar, who miraculously survived, became, in the eyes of the public, another casualty of the governing élite’s contempt for ordinary Nepalis. When K. P. Sharma Oli, the country’s seventy-three-year-old Prime Minister, was questioned by the press about the incident, he shrugged it off as a “normal accident.” Oli, a Communist who began his political career as a tribune of the oppressed, seemed unaware of the anger that had accumulated around him.

    The previous week, Oli’s government had banned twenty-six social-media and messaging platforms—including Facebook and X—for failing to comply with elaborate regulations introduced, as a multitude of Nepalis saw it, to muzzle people’s speech. Almost half of Nepal’s population uses some form of social media, which accounts for nearly eighty per cent of the country’s internet traffic. Among the users of these platforms are politicians’ children, who appear to lead and post photos of opulent lives: designer handbags, luxury holidays, lavish parties. Wealth “without visible function,” Hannah Arendt once warned, breeds more resentment than do oppression or exploitation “because nobody can understand why it should be tolerated.”

    Since August, TikTok and Instagram in Nepal had been inundated with sharply cut videos that juxtaposed these excesses with the hardships suffered by most in a country from which, every day, some two thousand men and women leave to look for livelihoods elsewhere. Of those who stay, more than eighty per cent work in the informal sector—as domestic servants, street hawkers, porters, cleaners. Last year, in the formal sector, youth unemployment stood at 20.8 per cent. This helps to explain, perhaps, why young Nepalis are overrepresented among the foreign mercenaries recruited by Russia to fight in Ukraine; the laborers who built the infrastructure for Qatar to host the FIFA World Cup, dying at a rate of one every two days while toiling in extreme heat; and seasonal migrant workers in India.

    The remittances of Nepalis abroad, constituting a third of the country’s G.D.P., are indispensable to Nepal’s survival. The social-media ban cut off many of these expatriates from their families. Implemented in the run-up to a major festival, it also disrupted small businesses that rely on online channels to market their products. An immediate public backlash ensued. On September 8th, cities across the country were deluged with angry young protesters demanding a revocation of the ban. They called themselves “Gen Z”—a label that somewhat obscures the fact that one of the protests’ organizers, Sudan Gurung, a philanthropist who leads the non-governmental organization Hami Nepal, is a thirty-six-year-old millennial. At least nineteen people were killed, most of them in Kathmandu, the capital, when demonstrators clashed with security forces, who responded by firing live rounds of ammunition. The government was sufficiently rattled to rescind the ban the next morning. The marches, however, intensified. By the evening, Oli had resigned and vanished.

    The protesters had by then mutated into a mob. And, as the state receded, the mob set fire to the symbols of state power in Kathmandu: Singha Durbar, Nepal’s administrative headquarters; the health ministry; the Parliament building; the Supreme Court; the Presidential palace; and the Prime Minister’s residence. Private properties, from the offices of the governing Communist Party to the glass-and-steel tower housing the Kathmandu Hilton, were also set ablaze. Outsiders called this mayhem a revolution. And those participating in it dispensed revolutionary justice to members of the ancien régime unlucky enough to be caught. Sher Bahadur Deuba—who had served five terms as Nepal’s Prime Minister, most recently in 2022—and his wife, Arzu Rana, the foreign minister in Oli’s cabinet, were beaten savagely in their home. Rajyalaxmi Chitrakar, the wife of another former Prime Minister, was burned to death inside her residence.

    By September 10th, Nepal had descended into a state of lawlessness, a country without a government or authority. The only national institution that survived—and that possessed the capability to restore order—was the Army, which, sheltering the civilian leadership, opened talks with representatives of the protest movement. Events then moved at dizzying speed. Within forty-eight hours, Nepal’s President had been forced to appoint an interim Prime Minister, dissolve the country’s elected Parliament, and announce new elections. As search teams set about recovering bodies from the charred government buildings, the death toll rose to more than seventy, and the number of injured exceeded two thousand.

    Nepal is the third South Asian country in the past four years to stage a violent overthrow of its government. In 2022, anger over soaring prices in Sri Lanka erupted into mass protests that swept the Rajapaksa dynasty from power. Last August, the long reign of Sheikh Hasina, Bangladesh’s autocratic Prime Minister, was brought to a sudden end after bloody street rallies culminated in the sacking of her residence.

    One can scarcely draw solace from the trajectories of those recent revolts. In Sri Lanka, the Rajapaksa clan remains a force, bruised but far from vanquished. The movement that defenestrated President Gotabaya Rajapaksa ended with the appointment of his handpicked successor: Ranil Wickremesinghe, a consummate insider who had already served four terms as Prime Minister. Wickremesinghe set loose the armed forces on the protests, which fizzled out rapidly, and stabilized the economy by introducing painful austerity measures backed by the International Monetary Fund. He was defeated in last year’s Presidential elections by Anura Kumara Dissanayake, a left-wing candidate who had pledged to soften the I.M.F. deal. A year into his Presidency, however, Dissanayake has largely maintained the program. Meanwhile, the interethnic hostilities that led to the horrors of Sri Lanka’s civil war—which ended, in 2009, with the brutal defeat of the island’s Tamil minority—persist under his watch.

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    Kapil Komireddi

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  • Brazil Braces for a Verdict on Its Ex-President—and on Its Democracy

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    Over the years, the Bolsonaro family and the Trumps have met up many times. In one of the more absurd sideshows of Trump’s first term, Bolsonaro brought an entourage to dinner at Mar-a-Lago, and nearly two dozen members of the group subsequently came down with COVID. (Bolsonaro evaded the virus, but it caught up to him a few months after he returned to Brazil. Held in quarantine at the Presidential palace, he was bitten by an emu-like bird that lived on the grounds.)

    Even with Bolsonaro out of office, the two men’s trajectories seem unusually linked. As Trump works toward an increasingly militarized U.S., Bolsonaro has often spoken nostalgically of the military dictatorship that ruled Brazil from 1964 to 1985. Although the regime killed hundreds of citizens and tortured tens of thousands more, Bolsonaro, a former paratrooper who served as an officer during those years, has said that the only mistake it made was “not to kill” enough. As he plotted his coup against Lula, he had support from a large sector of the military; many observers worry about how the armed forces will react if he is found guilty.

    Many of Bolsonaro’s supporters seem fundamentally unpersuadable. Like Trump, he has gained favor from evangelical Christians, even though he seems to limit his religious observance to occasional, performative acts of piety. In Brazil, Christianity is a significant and growing political force; more than thirty per cent of residents are Pentecostalists, up from thirteen per cent a decade ago.

    This phenomenon is fascinatingly illuminated by the Brazilian filmmaker Petra Costa in a newly released documentary called “Apocalypse in the Tropics.” (Her previous film, “The Edge of Democracy,” which charted Brazil’s slide toward autocracy and Bolsonaro’s victory, was nominated for an Academy Award, in 2020.) Costa seeks a deeper understanding of the wave of Pentecostalism that is reshaping the country—and particularly of the relationship between Bolsonaro and his spiritual kingmaker, a sixty-six-year-old pastor named Silas Malafaia.

    Using footage that spans much of the past decade, Costa shows how the two men have worked to combine spiritual influence and populist politics. In private and at the pulpit, Malafaia has railed against “cultural Marxism” and “political correctness,” calling to depose the “left-wing nuts”—a reference to Lula’s popular Workers’ Party. On the campaign trail, Bolsonaro promised that every citizen could have a gun at home, and that “there won’t be an inch of land for Indigenous people,” a reference to Brazil’s constitutional obligation to demarcate land for the country’s disenfranchised Indigenous peoples.

    Some critics have said that Costa exaggerates Malafaia’s influence. But, when I talked to her recently, she pointed to a fiery speech that Bolsonaro gave, in 2021, in which he vowed not to abide by de Moraes’s rulings and declared that his crusade to regain power could have only three outcomes: victory, prison, or death. As he spoke, Costa saw Malafaia whispering along. “Seeing that scene, I asked myself if it was not Malafaia who wrote that speech,” she said.

    Her film shows Malafaia onstage with Bolsonaro in church, and at his side after a nearly lethal stabbing on the campaign trail; we see them sharing a laugh about Bolsonaro’s wedding, at which Malafaia officiated. Throughout, in interviews with Costa, Malafaia justifies his political aspiration with Biblical parables. During a hilariously chaotic drive through Rio de Janeiro, Malafaia succumbs to road rage, then excuses his behavior by saying, “Jesus cracked a whip at the people messing around in the temple.”

    A few weeks ago, Malafaia was placed under investigation, after messages found on Bolsonaro’s cellphone revealed that he was advising the former President on dealing with the charges against him; at one point, Malafaia suggests that Bolsonaro record a message for Trump, providing talking points to use against Lula’s government. Bolsonaro tells Malafaia that he’ll try, but that he’s distracted by a fit of hiccups.

    After the messages became public, Malafaia shared an unrepentant social-media post: “When Billy Graham counselled American Presidents, we celebrated his courage as proof that the Gospel can reach the highest echelons of power. But when a Brazilian pastor is called to counsel a politician, he is immediately labelled ‘corrupt,’ as if Heaven changes its mind depending on the nationality of the person preaching. When Martin Luther King, Jr., raised his voice against racism, he was killed as a martyr and remembered as a prophet of justice.”

    As the Supreme Court prepares to announce its verdict in Bolsonaro’s case, it is difficult to know how many Brazilians will put their faith in Malafaia’s version of politicized religion and how many will adhere to de Moraes’s uncompromising view of justice. In a striking scene from Costa’s film, she accompanies recently elected evangelical legislators to a gathering in the parliament building, where they pray ecstatically, weeping and begging God to enter the chamber. In a subsequent voice-over, Costa muses that, although she is from the same country as the Pentecostals, her basically secular milieu seems like a world apart: “I knew what the Russian Revolution was, and the formula for oxygen, but nothing about the apostle Paul.” She felt that she was witnessing religion being molded into “an unprecedented political force”—a triumph of faith over reason, and over the democratic tenets that underpin modern Brazil.

    Yet Costa told me that Bolsonaro’s trial represented a historical reckoning of its own. “Brazil never tried the military for what they did during their dictatorship,” she said. “They were never punished for their crimes. Bolsonaro was elected President celebrating those crimes, so, if he is convicted, this will be a civilizational threshold for Brazil. In a country shaped by coups, this will be the first time someone has been sent to prison for promoting one.” She went on, “It’s interesting to see that we are changing places with the United States, somehow. The United States promoted the Brazilian military coup [of 1964], but now Brazil is the first nation to actually defeat this wave of new fascism, while the United States has shown itself unable to do anything about its own coup attempt and has even elected Donald Trump again.”

    I asked Costa what might happen if Bolsonaro is convicted. Would Malafaia’s army of believers take to the streets? Would Bolsonaro’s followers storm the capitol again? She acknowledged that the situation remained “fragile,” and that the risk of insurrection seemed dangerously real. “Many of us are afraid of a return to 1964,” she said. At the same time, Trump’s efforts to impose his will had backfired; in at least some parts of Brazilian society, the tariffs and the bullying rhetoric had made people more insistent that the country seek justice on its own terms. Almost anything could happen, Costa said: “Let’s see what the dramaturgy of Brazilian life has in store for us.” ♦

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    Jon Lee Anderson

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